Showing posts with label Populism. Show all posts
Showing posts with label Populism. Show all posts

Sunday, August 2, 2026

The Socialist Party's 2026 Summer School: Populism

Party News from the August 2026 issue of the Socialist Standard



If ‘populism’ is taken to mean politics popular with the majority pitched against an elite minority, should socialists aim to make socialism ‘populist’? Certainly socialists work to make socialism popular globally with the majority, but without pandering to notions that would negate its revolutionary goal. This means being opposed to ideas that might attract wide support in the short term yet actively undermine the socialist case. Because ‘populism’ remains ill-defined, it gets applied to a right wing group such as Reform UK, or a left wing organisation like Your Party. In the USA, Donald Trump’s Republican Party can be termed ‘populist’ as might Bernie Sanders’ variety of leftism, and similar examples are found in Europe and elsewhere. Is ‘populism’ simply reformism repackaged for the 21st century?

The Socialist Party’s weekend of talks and discussion will explore how the concept of ‘populism’ has developed, why it attracts support and what this tells us about capitalist society.

Residential bookings for Summer School have now closed, but the talks will also be run on Zoom.

Friday 21 August 7.15pm—8.45pm Populism As A Keyword 
Speaker: Bill Martin

Saturday 22 August 10:00am—11:30am Rage Against The Dying Of The Right
Speaker: Brian Gardner

2.00pm—3.30pm In Search Of Left-Wing Populism 
Speaker: Paul Bennett

7.15pm—8.45pm Red-Brown Politics In Russia And Beyond
Guest speaker Edmund Griffiths

Sunday 23 August 10.00am—11.30am Should / Could Socialism Be Populist?
Speaker: Paddy Shannon

To connect to a meeting, enter https://zoom.us/j/7421974305 in your browser. Then follow instructions on screen and wait to be admitted to the meeting.

Monday, June 1, 2026

Editorial: Stop blaming politicians (2026)

Editorial from the June 2026 issue of the Socialist Standard

Public debate today is obsessed with personalities. Political life is reduced to a revolving cast of individuals who are either demonised as the source of society’s problems or celebrated as its saviours. Few illustrate this better than Donald Trump.

But focusing on individuals like Trump misses the central issue. He is not an anomaly, nor the cause of the problems people associate with him. He is a product of the system in which he operates.

Modern society is organised around production for profit, competition, and the concentration of wealth and power in the hands of a minority. At the heart of this system lies the wage relationship: the majority of people must sell their ability to work in order to live, while a minority owns and controls the means of producing wealth.

This is where exploitation occurs—not as an exception, but as a normal feature of the system. Workers produce more value than they receive back in wages, and that surplus is taken as profit. It is this process that generates wealth at one pole and insecurity at the other.

Within this framework, politics is not a neutral arena. Governments, regardless of who leads them, are compelled to maintain the conditions for profitable production. This limits what any politician can do. They may differ in style, rhetoric, or policy details, but they operate within the same economic constraints.

In such conditions, it is hardly surprising that figures emerge who are aggressive, self-promoting, and skilled at channelling frustration. They speak to real discontent—but redirect it away from the structure of society and towards scapegoats, rivals, or personalities.

The public, meanwhile, is encouraged to focus on those personalities. Outrage is directed at individuals, elections are framed as moral contests, and political engagement becomes a matter of choosing sides. This keeps attention away from the wage system itself—the very mechanism that produces inequality, instability, and recurring dissatisfaction.

Whether it is Trump or any other political figure, the pattern remains. Different individuals come and go, but the underlying relationship between those who work for wages and those who live from profit continues unchanged.

From this perspective, attacking individual politicians is not only insufficient, it is a distraction. It creates the illusion that replacing one leader will solve problems that are rooted in how society is organised at a much deeper level.

As long as the wage system remains—where the majority must work for wages and a minority appropriates the surplus—inequality and conflict are inevitable, and the kinds of political figures people argue over will continue to emerge.

If there is to be meaningful change, the focus has to shift away from personalities and towards the structure itself. The real question is not who governs, but whether a system based on wages, profit, and class division can ever serve the interests of the majority.

Until that question is faced, the cycle will continue—and so will the conditions that produce figures like Donald Trump.

Saturday, April 4, 2026

The Socialist Party's 2026 Summer School: Populism

Party News from the April 2026 issue of the Socialist Standard



If ‘populism’ is taken to mean politics popular with the majority pitched against an élite minority, should socialists aim to make socialism ‘populist’? Certainly socialists work to make socialism popular globally with the majority, but without pandering to notions that would negate its revolutionary goal. This means being opposed to ideas that might attract wide support in the short term while actively undermining the socialist case. Because ‘populism’ remains ill-defined, it gets applied to a right wing group such as Reform UK, or a left wing organisation like Your Party. In the USA, Donald Trump’s Republican Party can be termed ‘populist’ as might Bernie Sanders’ variety of leftism, and similar examples are found in Europe and elsewhere. Is ‘populism’ simply st reformism repackaged for the 21 century?

The Socialist Party’s weekend of talks and discussion will explore how the concept of ‘populism’ has developed, why it attracts support and what this tells us about capitalist society.

Our venue is the University of Worcester, St John's Campus, Henwick Grove, St John's, Worcester, WR2 6AJ.

Full residential cost (including accommodation and meals Friday evening to Sunday afternoon) is £150; the concessionary rate is £80. Book online at spgb.net/ summer-school-2026 or send a cheque (payable to the Socialist Party of Great Britain) with your contact details to Summer School, The Socialist Party, 52 Clapham High Street, London, SW4 7UN. Day visitors are welcome, but please e-mail for details in advance. E-mail enquiries to spgbschool@yahoo.co.uk.

Tuesday, March 3, 2026

The Socialist Party's 2026 Summer School: Populism

Party News from the March 2026 issue of the Socialist Standard



If ‘populism’ is taken to mean politics popular with the majority pitched against an élite minority, should socialists aim to make socialism ‘populist’? Certainly socialists work to make socialism popular globally with the majority, but without pandering to notions that would negate its revolutionary goal. This means being opposed to ideas that might attract wide support in the short term while actively undermining the socialist case. Because ‘populism’ remains ill-defined, it gets applied to a right wing group such as Reform UK, or a left wing organisation like Your Party. In the USA, Donald Trump’s Republican Party can be termed ‘populist’ as might Bernie Sanders’ variety of leftism, and similar examples are found in Europe and elsewhere. Is ‘populism’ simply st reformism repackaged for the 21 century?

The Socialist Party’s weekend of talks and discussion will explore how the concept of ‘populism’ has developed, why it attracts support and what this tells us about capitalist society.

Our venue is the University of Worcester, St John's Campus, Henwick Grove, St John's, Worcester, WR2 6AJ.

Full residential cost (including accommodation and meals Friday evening to Sunday afternoon) is £150; the concessionary rate is £80. Book online at spgb.net/ summer-school-2026 or send a cheque (payable to the Socialist Party of Great Britain) with your contact details to Summer School, The Socialist Party, 52 Clapham High Street, London, SW4 7UN. Day visitors are welcome, but please e-mail for details in advance. E-mail enquiries to spgbschool@yahoo.co.uk.

Friday, February 6, 2026

The Socialist Party's 2026 Summer School: Populism

Party News from the February 2026 issue of the Socialist Standard



If ‘populism’ is taken to mean politics popular with the majority pitched against an élite minority, should socialists aim to make socialism ‘populist’? Certainly socialists work to make socialism popular globally with the majority, but without pandering to notions that would negate its revolutionary goal. This means being opposed to ideas that might attract wide support in the short term while actively undermining the socialist case. Because ‘populism’ remains ill-defined, it gets applied to a right wing group such as Reform UK, or a left wing organisation like Your Party. In the USA, Donald Trump’s Republican Party can be termed ‘populist’ as might Bernie Sanders’ variety of leftism, and similar examples are found in Europe and elsewhere. Is ‘populism’ simply st reformism repackaged for the 21 century?

The Socialist Party’s weekend of talks and discussion will explore how the concept of ‘populism’ has developed, why it attracts support and what this tells us about capitalist society.

Our venue is the University of Worcester, St John's Campus, Henwick Grove, St John's, Worcester, WR2 6AJ.

Full residential cost (including accommodation and meals Friday evening to Sunday afternoon) is £150; the concessionary rate is £80. Book online at spgb.net/ summer-school-2026 or send a cheque (payable to the Socialist Party of Great Britain) with your contact details to Summer School, The Socialist Party, 52 Clapham High Street, London, SW4 7UN. Day visitors are welcome, but please e-mail for details in advance. E-mail enquiries to spgbschool@yahoo.co.uk.

Sunday, December 14, 2025

Popularity (2025)

From the December 2025 issue of the Socialist Standard

Just how popular is populism? Taking the media, social and broadcast, at face value it appears to be the surging political trend nationally and internationally. In Britain, Reform UK are feted as the almost certain next government in waiting. Every small rubber dinghy that braves the Channel crossing to disgorge its cargo of migrants on the Anglo-Saxon shore counts as a clutch of increased votes for the party. Their accommodation frequently features, on the evening news, as the epicentre of patriotic outrage.

For a while that stalwart British icon, the Turkish Saint George, had his banner raised to flutter from many a lamppost. Or it was draped around the shoulders of angry demonstrators traipsing through the streets of the capital to gather and be harangued by demagogues. Certainly those marchers, like most people, have a great deal to be angry about. Lives blighted by inadequate incomes, rising prices, serious failings in health and social services and a growing housing crisis.

Governments come and go, and nothing substantially alters, except often for the worse. Even a desperate grab for a major change, with its promise of significant transformation such as Brexit, quickly proves an illusion, its glister merely fool’s gold.

Despite being leading purveyors of this political vacuity in its previous incarnation as UKIP, Reform UK is presently gaining popularity as the prospective saviour of the nation. They have, of course, the advantage of novelty, not yet marked by failure of governance. Reform UK’s impressive showing in May’s council elections has been tarnished somewhat through a number of resignations by, expulsions and suspensions of, some of their new councillors. There is evidence from a previous seeming breakthrough in local government of similar serious failings.

The British National Party in 2003 made what appeared to be a breakthrough in council elections. This was seen at the time as a harbinger of further success come elections for metropolitan districts, the European parliament and the mayor of London. This expectation was largely frustrated in 2004. Although the BNP did gain 3 council seats in Epping Forest, scene of recent unpleasantness at the Bell Hotel, it lost 7 of its 8 seats in Burnley, but gained one in Bradford. This proved the peak of its success.

Reform UK have certainly exceeded this precedent and might represent the triumph of populism come the next general election. This then invites the question of how popular populism has to be to succeed.

In the 2024 general election Labour took 33.7 percent of the UK vote (34.6 per cent in GB) to acquire an overall majority of 172. In other words the democratic process as it now is elected a government with a large majority even though around 66 percent of those who actually voted didn’t vote for it.

The last electoral showing by a party boasting a popular surge was in 2019. The Labour Party led by Jeremy Corbyn had witnessed a large influx of new members to become by far the largest party, at a time when party memberships were declining and had been for a number of years. Despite this Labour accrued just 32.2 percent of the UK vote, noticeably down from Corbyn’s previous effort in 2017. Labour was popular enough to attract those new members, but not to become elected, falling 11 percent short of the Conservative vote on 43.6 percent.

Becoming a government does not require a party to be popular enough to win an outright majority of the vote. Indeed, in the multi-party system we now seem to have, somewhere around a third of votes might actually be enough as Labour showed last time. This then is presumably Reform UK’s target. Should it achieve that target it is a moot point as to how long that populism lasts when it is confronted with administering all the problems and contradictions capitalism continually generates. No party to date deliberately sets out to generally make people’s lives worse. Yet they inevitably are forced into enacting policies that are detrimental to workers when the economic imperatives of capitalism demand it. As Britain’s shortest serving Prime Minister, Liz Truss, quickly found out, economic mismanagement does not even require democratic process to be removed from office.

Populism is commonly associated with right-wing politicians and parties, but the left also make attempts at popular appeal. Following on from boosting Labour Party membership, Jeremy Corbyn has become the focus around which Your Party is being promoted. A loose conglomeration of disaffected Labourites and left-wing reformists, Your Party intends to become to the Labour Party what Reform UK is to the Tories. However, there are signs it is already failing before it has had the chance to present itself to the electorate.

Adnan Hussain, MP for Blackburn, has parted company with Your Party citing a toxic culture of infighting, jostling for position and factional competition. Also, there have been questions raised concerning access to, and deployment of, £800,000 raised in donations. Those who have had any experience of left-wing politics will recognise these as common features figuring in previous incarnations of popular front alliances of left Labour and Trotskyist ‘Socialist’ groups. Even if, however unlikely it presently seems, Your Party was to succeed in replacing Labour as the left alternative elected to govern the country, it would still face the fundamental constraints capitalism imposes on administrations.

A simple example: the Brexit referendum had two possible results, but only one outcome. A vote to stay in the EU meant capitalism, while a vote to leave meant capitalism. So it is with parliamentary elections; whichever party is popularly voted for – left, right or centre – capitalism remains the determining feature of society.

In a sense, all contending political parties are populist. They vie with each other for the popular vote, that 35 to 40 percent that unlocks the door to 10 Downing Street. All parties that is, bar one, the Socialist Party of Great Britain. There is no aspiration, not even a far-fetched one, to be invited by the monarch to form a government. This is not lack of ambition. Indeed the Socialist Party’s ambition goes way beyond the severely circumscribed aspirations of all the others.

Only the working people of the world acting in concert to abolish capitalism and replace it with socialism can see the realisation of the aims of the Socialist Party. The common democratic ownership of the means of wealth creation to establish a moneyless society dedicated to meeting everyone’s needs without the imperative to make profits. The election of a popular parliament dedicated to serving the emergence of such a society would be an important element in that process. But it wouldn’t be the Socialist Party sitting on the front benches as there would be no front benches.

The socialist cause certainly needs much, much greater popularity than it presently has. That may involve socialist candidates standing in elections, with a view to raising awareness, provoking voters to think beyond the present political offerings.

Socialists do court popularity, yet not for themselves or even their party, but for socialism itself. No matter how unpopular that idea presently is it still remains, and will remain, the only alternative for people who want to take control and refashion society to meet their needs.
D. A.

Monday, July 14, 2025

No Orchids For Sweet William (1950)

Film Review from the July 1950 issue of the Socialist Standard

Although socialists agree about the solution to social problems, when it comes to other issues differences of opinion can and do arise. What is a “good” film, is a question about which socialists can and do disagree. Some attach great importance to colouring, dresses and scenery, others to acting, sound recording, and the tempo of the drama. In short the same film is “good” to some and “bad” to others. For that reason we cannot exhaust these columns with personal views on the technical merits or demerits of films. What we can do is turn the socialist searchlight on the silver screen and show how the need for socialism is reflected in film stories.

For example take a recent production—“All the King’s Men.” This film, given academy awards, is the story of the rise to power and privilege of Willie Stark; a story adapted from real life.

Willie Stark starts off with poverty and honesty. During his struggles for political power he loses both, and finally “stops a bullet”—just before the National Anthem. That is the story in a nut shell as far as many people are concerned, but for socialists what is much more to the point is the social background of squalor and discontent that makes the story possible.

In the film we are shown glimpses of the poverty and humiliation experienced by workers, and the corruption, bribery and trickery that characterises world of rich and poor. We hear speeches by politicians anxious to turn the votes of working people to their own ends. Moreover we see in the political careerism of a Willie Stark only a melodramatic version of many a real life would-be reformer. Starting off with the desire to do something for workers and ending by doing something to them. Willie Stark, like many another before him, thought he could separate means from ends in his efforts to solve social problems. He thought he could gain political power by any means and wield it to benefit ordinary working people. Instead, having gained the support of people easily swayed by promises he had to resort to every kind of deceit to retain their support and his position of power.

Willie is not alone. Many have thought, and still think, that any kind of voter will do to solve the problems of working people. History belies this fallacy. The history of the working class in all countries shows that only a majority of working people equipped with socialist knowledge can solve their problems. This is an assertion to the validity of which the columns of this journal over many years bear ample testimony, and is in fact a touch stone of the Socialist movement.

Socialism, a world of common ownership and democratic control where all have free access to the things they need, will give the “Willie Stark’s” of this world no opportunity to harm others by their ill-informed efforts to rid the world of problems they do not fully understand. More important still Socialism, by ensuring the well-being of everyone, will eliminate the discontent and misery which is the breeding ground of those who aspire to personal power.

These then are some of the thoughts of socialists when they pay their one and nine’s to see the world of make-believe reflecting unwittingly the problems of our time. Our task as socialists is to change reality thereby changing the reflection. Why not join us?
John Moore

Sunday, July 13, 2025

Pathfinders: Dark factors and dodgy populists (2025)

The Pathfinders Column from the July 2025 issue of the Socialist Standard

With all the far-right demagogues, mad dictators and murderous wars in the news, people may be inclined to lean into their own confirmation bias and say ‘What do you expect? People are just evil’. You can’t make a silk purse or a functional liberal democracy, much less world socialism, out of a sow’s ear. But a new Copenhagen study of nearly 2 million people across 183 countries, as well as all 50 US states, concludes that people are more likely to be nasty, or in the terminology, display ‘aversive, “dark” personality characteristics such as selfishness or spitefulness’ if they happen to live in ‘prior aversive societal conditions’ (ASC), which is to say ‘societies characterized by corruption, inequality, poverty, and violence’.

According to the research authors, there has been a lot of previous work on the various types of aversive behaviour, and ‘Recent advances in personality research have provided strong evidence for the existence of a single disposition underlying all aversive traits.’ They define this disposition, which they call ‘The Dark Factor of Personality’, or ‘D’ for short, as ‘the general tendency to maximize one’s individual utility—disregarding, accepting, or malevolently provoking disutility for others – accompanied by beliefs that serve as justifications’.

Thus, D is ‘the essence of aversive (“dark”) personality traits such as narcissism, psychopathy, and sadism’, so the study looked at data from multiple countries and states in combination with individual behavioural questionnaires. It found higher ‘D’ levels in high-ASC countries, ie, ‘in societies where rules are broken without consequences and where the conditions for many citizens are bad’, such as Indonesia and Mexico, and interestingly also Louisiana and Nevada. D was correspondingly lower in countries or states perceived to have better societal conditions, for example Denmark and New Zealand, and US states such as Utah and Vermont.

They go on to discuss the various ways that this correlation reinforces itself, through ‘customs, daily practices, norms’, ‘situational affordances and demands’, and ‘state-behaviour feedback loops that reinforce or discourage certain behaviors’.

So the society you grow up in is a strong influential factor on your character. Well, ‘duh’, you might say. Everyone knows that a badly treated dog is more likely to be savage and dangerous than a well-treated one. Even those hippy chimps, bonobos, have been known to turn violent when confined in zoos. But from a socialist perspective, this study is worth noting. Last month’s Socialist Standard cover feature dealt with that favourite go-to of the anti-socialist, human nature, and the received wisdom that the human ‘inner demon’ is only kept in check by authoritarian rule. If that were really true, socialism would be impossible.

What the Copenhagen study shows is that humans have what it calls ‘adaptive phenotypic plasticity’, which is to say that we model our behaviour on our social surroundings. So the correlation of high state-level ‘corruption, inequality, poverty, and violence’ with high individual levels of anti-social traits must be largely causative too. Individuals wouldn’t be antisocial if the society they live in wasn’t also antisocial. Even so, couldn’t the causation be the other way around, ie, that antisocial people make for an antisocial society? This hardly seems likely, given that antisocial personality disorders are estimated to affect only around 1-4 percent of the population . Mind you, the capitalist rich elite are probably only 1-4 percent of the population, and they are a walking, talking antisocial disorder.

None of this constitutes empirical proof, of course. The problem with personal questionnaires is that one can’t be certain how truthful the respondents are being. Are people in ‘nasty’ cultures generally more prone to being nasty, or are they simply less inhibited about admitting it, compared to ‘nice’ cultures where such behaviour is presumably frowned upon and thus potentially more covert? This is the same subjectivity problem that plagues ‘Happiness Index’ and many other such lists. A 2016 list of the 63 most and least empathetic countries, based on the same kind of personal questionnaires, revealed that Ecuador was the most empathetic, and Lithuania the least. This is bafflingly counter-intuitive. Ecuador has experienced years of ‘iron fist’ authoritarianism, and high levels of drug-related gang violence, whereas Lithuania has low crime, affordable living costs and a high standard of healthcare. Even stranger is the fact that Saudi Arabia, notorious for public executions and judicial maimings, scores second place, and the UAE, another authoritarian monarchy with no democracy and little press freedom, scores fifth. One might attempt an intellectual contortion by proposing that workers in violent or repressive states are more likely to stick together. But Denmark, once again near the top at number 4, is very hard to explain, while its not wildly dissimilar neighbours Sweden, Norway and Finland wallow deep down in the low forties and fifties, along with the UK. Can one really learn anything useful from such studies?

Perhaps more encouraging for socialists and others is a recent Basel study which looked at 30 years of data from 26 European countries to determine the stability or otherwise of populist governments, or those including a significant populist element. They focused on governments whose ‘term of office ended prematurely’, interpreting this ‘as a sign of instability.’ The study found ‘that cabinets with populist parties break up more often and sooner—regardless of the type of coalition’ and that ‘The probability of early government dissolution is about 60% to 65% higher for alliances involving populist parties than for those without.’ This wasn’t about the specific left or right-wing ideologies though, it was about how populists tend to operate. They have a strong centralised leadership, with little internal democracy, and they adopt radical and uncompromising positions that no other groups can work with. ‘Populism proved to be a constant indicator of government breakdown throughout the study period, irrespective of other influencing factors such as economic crises’.

To sum up, there is evidence that a prosocial society like socialism fosters prosocial behaviour, and that populist governments tend to collapse. Take that, Nigel Farage.
Paddy Shannon

Saturday, June 8, 2024

Not so democratic (2024)

Book Review from the June 2024 issue of the Socialist Standard

The Crisis of Democratic Capitalism. By Martin Wolf. Penguin £12.99.

The basic argument here is that market capitalism and liberal democracy belong together, albeit in a difficult relationship. Both supposedly involve equality of status: the right of people to a voice in public affairs and to buy and sell what they own. Market capitalism drove economic growth, we are told, and led to pressures for ‘universal suffrage democracy’. But in recent decades increasing inequality and personal insecurity mean that democracy has become fragile and been partly replaced by ‘demagogic autocracy’, as populism becomes more influential. Yet both democracy and capitalism can be renewed, resulting in a bright future again.

There is a great deal of useful information here, and Wolf sometimes reveals the true nature of capitalism. For instance, between 1980 and 2016, ‘the real incomes of the global top thousandth rose by 235 percent’, while real incomes have been stagnant for large parts of the population. Most people are just ‘one disaster away from ruin’, with very little by way of savings. Companies ‘possess enormous economic and political power’, and there is a ‘huge imbalance of power between footloose corporations and local workers’: this last refers specifically to multinational companies moving jobs abroad, but in fact applies far more widely.

The rise of the market economy is said to have led to pressures for election-based democracy. But there is nothing about ruling-class resistance, with no reference to Peterloo, Chartism or the suffragettes, for instance. Universal suffrage arrived fairly late, first in New Zealand in 1893, in the UK in 1928 and the US only in 1965. The valid point is made that democracy is a continuum, not an either–or matter, but it implies more than just the ability to vote, and capitalism has an inherent imbalance of power between the owning class and the working class. And has market capitalism (with competition and private economic initiative) really been the predominant version of capitalism over the long term? Wars were fought to open markets in other countries to Western trade, and slavery played a crucial role, as did protectionism. There was supposedly an era of ‘mixed economy’ from the 1950s to 1970s, which changed to free markets from the 1980s (with a concomitant increase in inequality, as noted above), but in reality the state always interferes in some way, in defence of the interests of the ruling class.

Unfortunately, Wolf has no idea about alternative systems. He thinks that socialism means state control over the economy, and the idea of degrowth is dismissed with little argument, since it could only be implemented by a global dictatorship and would supposedly mean reversing centuries of human history. His solution is to use ‘piecemeal social engineering’ to achieve aims such as a rising and sustainable standard of living, equality of opportunity, and the ending of special privileges for the few. But of course the last of these would not mean an end to the wealth, power and influence of the one percent, as the power of the capitalist class is built into all varieties of capitalism, a system that can never be truly democratic.
Paul Bennett

Thursday, October 19, 2023

SPGB Discord Meetings (2020)

Party News from the October 2020 issue of the Socialist Standard


Blogger's Note:
The following SPGB Discord Meetings from October 2020 were recorded for posterity. Sound quality varies:
  • Why Socialism? The power and limits of speculation (Speaker: Richard Field) Part 1, Part 2.
  • George Orwell (Speaker: Richard Botterill) Part 1, Part 2. 
  • Populism (Speaker: Paul Bennett) Part 1, Part 2.

Monday, April 18, 2022

More on Populism (2021)

Book Review from the October 2021 issue of the Socialist Standard

The Psychology of Populism. The Tribal Challenge to Liberal Democracy. Edited by Joseph P. Forgas, Willian D. Crano and Klaus Fiedler. (Routledge, 2021. 386pp.)

The stated aim of the 19 essays making up this book is, according to its editors, ‘to contribute to a better understanding of the nature and psychological characteristics of populist movements’. They further state that they ‘hope to highlight the fundamental threat that collectivist popular beliefs and strategies, both on the left and right of the political spectrum, present for the core values and the very survival of liberal democratic systems’. The shared understanding, implicit where not explicit, of all the authors is that the combination of the market with capitalist democracy constitutes ‘the most successful civilisation in human history’, and that modern populism, arising from both left and right, has certain common features such as rejection of liberal democracy, ethnocentrism, tribalism, xenophobia, emotional and/or identity-based politics, and feelings of personal impotence.

Current examples of governments considered populist whose features are analysed here are those of Poland, Hungary, Turkey and Russia, while strong populist movements in countries like France, Germany, Austria and the US are also subjects of study and discussion. Support for populism in these countries is seen as arising from such sources as simplistic beliefs, feelings of frustrated self-importance, ‘self-uncertainty’, a ‘need for personal significance, and the ‘human search for a meaningful world view’. And the detailed supporting analysis is often interesting and well evidenced.

But even though much of the analysis in these essays is acute and telling, many of the authors are too quick to identify what they term as left-wing populism with ‘Marxism’. In their introductory chapter, for example, the editors refer to Marxism as one of the ‘clear and well-articulated populist ideologies’ and the sworn enemy of any kind of individualism or tolerance. Referencing writers from the past with particularly strong pro-capitalist and anti-Marxist agendas such as Arthur Koestler and Karl Popper, they describe Marxism as featuring ‘the same degree of authoritarianism, dogmatism and intolerance also found in right-wing totalitarian movements’. The problem here, as with the ‘authorities’ they quote, is that by Marxism is meant dictatorial states which bear no relation to the thinking of Marx, regimes such as the Soviet Union or Mao’s China (well described as ‘a famine-wracked disaster’) and, in more recent times, countries often referred to as ‘Marxist’ such as Cuba and Venezuela, but again representing a travesty of any lesson to be drawn from Marx’s writings. And, again, on the ideological front, they refer not to Marx’s own writings or prescriptions but to Lenin’s distorted version or implementation of these and to modern-day theorists, often self-styled ‘Marxists’, who ‘share a strongly critical attitude to Western liberal values, a romantic attachment to anti-enlightenment communalism, and a cold-eyed focus on power as the major social issue of interest’.

The trouble is that what the authors are describing here has nothing to do with the analysis and theory which is at the root of Marx’s writings, seeking as it does to transcend so-called ‘liberal values’ and pointing to the need for a world society of common ownership and democratic control and of free access to all goods and services, where human beings, far from their individualism being denied or oppressed, are in ultimate control of their own choices and their own individual existence.

While this volume contains much that is instructive and thought-provoking for an understanding of how populism arises and is practised, it fails on the whole to see that it is the political and other divisions produced by capitalism’s so-called ‘liberal democracy’ that are the real lightning rod for the very populism it is dedicated to exploring and critiquing. And the notion with which it is shot through that individual freedom is incompatible with collective organisation is fundamentally wrong-headed. The ‘collectivism’ it continually refers to and deplores is that of dictatorial or semi-dictatorial regimes or ideologies, not that of a world society organised democratically to satisfy everyone’s needs.
Howard Moss

Monday, July 5, 2021

Cultures, multi and otherwise (2021)

From the June 2021 issue of the Socialist Standard

Back in 2011, in a speech at a security conference, then Prime Minister David Cameron discussed extremism and Islamist terrorism. He noted that Islam and extremism were not the same, and saw the issue of identity as crucial to why some young Muslims were drawn to extremist views:
 ‘In the UK, some young men find it hard to identify with the traditional Islam practised at home by their parents, whose customs can seem staid when transplanted to modern Western countries. But these young men also find it hard to identify with Britain too, because we have allowed the weakening of our collective identity. Under the doctrine of state multiculturalism, we have encouraged different cultures to live separate lives, apart from each other and apart from the mainstream’.
State multiculturalism was thus seen as implying separation, with people from different cultures living in their own distinct ways, perhaps with little integration with those from other cultures. Society, Cameron went on, should not just be passively tolerant; rather it should pursue ‘a much more active, muscular liberalism’, promoting freedom of speech, the rule of law, equal rights and so on. What was needed, he claimed, was ‘a clear sense of shared national identity that is open to everyone.’

But just what is multiculturalism (state or otherwise)? And how do politicians and others use this concept to construct arguments and policies? And what might a shared national identity consist of?

In Keywords, Raymond Williams describes culture as ‘one of the two or three most complicated words in the English language’, due to both its complex history (related to cultivation, among others) and its variety of current uses. On the one hand, it involves such activities as cinema, theatre, museums, music, and so on. But also it can refer to the kind of topics studied in cultural or social anthropology: a way of living, covering religion, language, kinship and family structure, work and production, food and diet, rural vs urban, and customs in some general sense. It is this last meaning which the idea of multiculturalism takes up: the position that a society consists of a number of different cultures, and it would be preferable if that were not the case or the differences were much reduced.

A detailed critique of multiculturalism is found in The British Dream by David Goodhart. The concept, he says, ‘has come to refer to the arrival of non-European, “visible” immigrants in western countries in recent decades and their political and social interaction with the majority society’, but apparently it ‘also implies a favourable and accommodating attitude to the arrival on the part of the majority society’. There are two versions: liberal multiculturalism expects immigrants to integrate into mainstream society, while the separatist version ‘privileges minority identities over common citizenship’ and thus slows down integration. The separatist variety in particular states that immigrants do not need to adapt, other than in relatively minor ways, to the society they now live in. As usual in such accounts, immigrants are not just those who have themselves migrated but their children and grandchildren at least too (second- and third-generation immigrants).

Opponents of multiculturalism, of whichever version, usually emphasise the lack of integration by immigrants and their descendants. At one level, this encompasses support, or at least toleration, for practices such as forced marriage and female genital mutilation. It can also extend to segregation in terms of residence, with towns such as Bradford and Oldham being highly segregated, with immigrant populations living in particular areas where most of the residents are immigrants from the same region, Pakistan and Kashmir serving as examples. Eric Kaufmann (nationalreview.com, 6 February, 2019) identified a supposed contradiction at the heart of multiculturalism: ‘White majorities are compelled to be cosmopolitan, urged to supersede their ascribed identity. Minorities are enjoined to do the reverse.’ Multiculturalism was thus asymmetric, making different demands on ‘natives’ and immigrants, with the latter getting an easier ride. This is seen as one of the main reasons behind the rise of populism, which often views immigrants as not truly part of ‘the people’.

According to the Fabian Society, Blair’s Labour government from 1997 was the most multicultural in Britain, if not in Europe, introducing faith schools, bringing Muslims into governance and passing the Race Relations (Amendment) Act 2000, seen as a positive step. This made it illegal to discriminate in immigration matters on grounds of race or colour but, as Maya Goodfellow points out in Hostile Environment, it permitted discrimination on grounds of nationality or ethnic origin. New Labour, she says, also dehumanised asylum seekers, and all in all their policies and rhetoric ‘helped to embed anti-immigration ideas into British politics’. So the 2000 Act and Labour’s policies more generally were by no means all their supporters claimed them to be.

Opponents of multiculturalism seldom identify specifically what counts as British culture. Perhaps it is such things as having a sense of fair play, keeping a stiff upper lip and not pushing in at the front of a queue. Or football, the pub, Christmas shopping, holidaying in Spain, a Chinese or Indian takeaway, talking about the weather, and so on.

The socialist view is that multiculturalism is a misplaced and irrelevant idea, that being for or against it really misses the point. Putting people into categories (Muslim, immigrant, whatever) ignores the fact that people have far more in common than these labels suggest. We are all human beings, and under capitalism most of us are members of the working class, forced to work for a wage or dependent on someone who does so. Thus we are all subject to the exploitation of capitalism, and to varying degrees to its inequalities and discrimination. People differ of course: gender, sexual orientation, abilities, interests, but allotting people to pigeon-holes disguises what brings us together. Nations are artificial entities, and the ‘shared national identity’ mentioned by Cameron would have to be invented and constantly reinforced by propaganda.

Goodhart identifies a trend he terms ‘post-nationalism’, which he ascribes to George Monbiot and Danny Dorling: a view which supposedly rejects all national borders and emphasises universalism and support of the interests of everyone globally, not just those of one nationality. We need not concern ourselves with how accurately this reflects the actual views of Monbiot and Dorling, just point out that in this sense socialists are post-nationalists. Socialism will be a global society, with no countries or borders or passports, where the whole idea of migration, if it exists at all, will be purely geographic. As for culture, it will be up to people in socialism to organise their lives as they wish. We cannot predict now, but there are likely to still be differences such as language, diet, sport and so on. This of course does not mean permitting such barbaric practices as FGM. Aspects of climate will result in differences in how people live, with some finding ways to pass the long winter nights while others will spend far more time outdoors, with some places perhaps having siestas.

In the words of the Chinese saying, ‘Let a hundred flowers bloom’. Though later hijacked by Mao Zedong, this expresses well the idea that people in a socialist world will be able to live as they wish, as long as it does not infringe on the freedom of others.
Paul Bennett

Wednesday, July 1, 2020

Running Commentary: Pass Laws out (1986)

The Running Commentary column from the June 1986 issue of the Socialist Standard

Pass Laws out

Abolition of the hated South African Pass Laws was the main purpose behind the protest organised by the Pan-African Congress which culminated in the Sharpeville massacre of March 1960 in which 69 people were killed by the police.

Twenty six years later the Pass Laws, which control the movements of black workers, are to be abolished and all blacks imprisoned for offences against them are to be released. In 1960 such a reform might have been welcomed by blacks as a significant change. In 1986 it has been greeted with scepticism. For, as Pass books are abolished, so the South African government is introducing a new identity document to be carried by all South Africans (it's not yet clear whether it will indicate the race of the holder); the Group Areas Act which restricts the areas in which blacks can live will continue in force, and it is generally feared that influx control, the basis of segregation according to race, will continue under the new euphemism of "orderly urbanisation".

At the same time that the government offers these token gestures of reform in an attempt to defuse the violence and protests of black workers in the townships without conceding them political rights, they are also fearful of alarming their white supporters who are increasingly critical of what they see as the chipping away of the citadel of apartheid. It remains to be seen how long Botha and his cronies can continue to pretend to the blacks that they are dismantling apartheid, and to the whites that they are not.


Screws’ turn

Britain currently locks up more people (both absolutely and in proportion to its population) than any other West European country except Turkey — not noted for its liberal regime. At present 47,000 people are being held in prisons designed to accommodate no more than 41,000. In order to meet the expected rise in the prison population, the government has embarked on a £360 million prison-building programme — 16 new prisons by 1991. While most areas of government spending — health, housing and education — have been cut since the mid 1970s, prisons have continued to be a growth area, in terms of expenditure, numbers of prisons and numbers of prisoners.

Next year's prison budget will be £700 million of which two thirds will be to pay prison staff. So, if the government is to apply its philosophy of spending cuts to the prison service, while at the same time continuing to lock up significant numbers of people, then it is in the area of expenditure on prison staff that cuts will have to be made. But despite an 18 per cent rise in the number of prison officers over the past five years, and only a 12 per cent rise in the prison population, there has also been a rise in the number of remand prisoners from 10 per cent to 18 per cent of the total prison population. So, unable to reduce the actual number of prison officers without either risking a breach in security, or reducing still further prisoners' access to certain "privileges" like education, PE. and visits, the government has turned to the highly contentious issue of overtime, manning levels and the restrictive practices used by the Prison Officers Association (POA) to get the maximum in overtime payments. Budgets recently announced by the Home Office are thought to require a reduction of about 400 hours each week in most prisons which would mean an average loss of overtime of about 2.5 hours a week for prison officers. The POA argue that this is unacceptable since overcrowding and the resulting increased levels of stress and violence in prisons, have made their jobs more difficult, more dangerous and their working conditions more insanitary.

The recent overtime ban in prisons resulted in widespread riots, arson and damage. The POA. clearly shocked at the effect of their industrial action, agreed to return to normal working and enter into talks with the Home Office about manning levels. The desire to avoid a repetition of the prison riots that took place may well lead to a settlement being reached. What the dispute will not have achieved is an end to the barbaric practice of locking up human beings in inhumane and brutalising conditions; what is at issue in this dispute is not the system itself, but how to run that system most cheaply.


Slums for sale

The aims of selling off council housing, once you delve behind the rhetoric of the "property-owning democracy", was to rid the local authorities of the burden of maintaining increasingly dilapidated and troublesome council estates. It didn't work. Most council tenants don't want to buy the run-down houses and flats they are forced to live in, not even for the knock-down prices they were being offered at. The result was that only the better quality council housing was sold off, leaving a residuum of the worst council estates. And because local authority building has almost ceased, more and more workers are now chasing an ever-decreasing number of sub-standard council properties.

That number now looks set to be reduced still further as a result of the Housing and Planning Bill which will make it easier for local authorities to sell off, not just individual houses, but whole estates. At present about 40 local authorities have begun to sell approximately 80 council estates. The Bill will make it easier to increase this number since it gives councils the power to evict tenants so that estates can be sold off empty to private developers. Labour, Tory and Alliance controlled councils have all jumped at the chance of getting rid of their problem estates in this way.

In London, the Labour Tower Hamlets Council has sold over two-thirds of the 400-flat Waterlow Estate to the building company Barratts. Most of the tenants who objected and refused to move out were eventually "persuaded" to move as a result of council pressure and the refusal by the housing authority to carry out even basic repairs The Labour Party, especially Jeff Rooker, their housing spokesperson, has supported the selling of estates using the now fashionable rhetoric of "decentralisation" and condemnation of "public landlordism". What this conceals is that the sale of council estates, while it may result in better-maintained housing, also results in housing that the present tenants can no longer afford to rent. If estate agents are buying up decrepit council estates you can be quite sure that it is not because they intend to run them as a social service for the poor, the homeless or those living in slums, but because there's profit to be made out of them.


Side by side

On the food and drink page of the Guardian on 2 May, a headline states The Book That Made A Feast Out Of Famine. There follows a very critical review by Colin Spencer of the just-published Delia Smith Food Aid Cookery Book (BBC Publications). This, in case the hullabaloo has failed to reach you. is a collection of favourite recipes of "famous" people. The review queries the ethics of a plush launch at the Savoy among contributors who looked "rather pink, plump and well fed" of a book intended to raise funds for the starving. Further, it queries the "good taste" of such a book featuring (rather unimaginative) recipes such as Mrs Terry Wogan's caviar pie, to be eaten with smoked salmon. There follows a lecture on world nutrition, how wealthy EEC countries, instead of exploiting Third World agriculture and then overproducing beef and wheat themselves, should hold back, mend their ways and encourage the hungry countries to produce food to feed themselves rather than crops for export. Colin Spencer obviously has no understanding of the workings of capitalism.

Alongside this well-meaning lecture is the Good Food Guide by Drew Smith. It is headed Oysters. Langoustine. Raw Mussels, Winkles And Whelks, and is a review of the best fish restaurants in London. Recommended among other things, is the "lobster, plain grilled in butter" available at one of them. No doubt, had the chef at the restaurant been famous, the recipe would have appeared in the Food Aid Cookery Book. . .


Bhutto’s return

Benazir Bhutto, the leader of the Pakistan People's Party (PPP). recently returned to Pakistan from exile in Britain in order to mobilise Pakistani workers and demand early elections, in the hope of winning power from the present ruling clique.

Benazir Bhutto is the daughter of former Pakistani Prime Minister, Zulfiquar Ali Bhutto, overthrown in the military coup of 1977 and executed by the now President. Zia ul Haq. in 1979. Since that time Pakistan has endured nine years of martial law until the end of last year when President Zia restored at least a measure of democracy by allowing elections (hardly free, however, since most of the opposition were imprisoned).

Bhutto is a populist leader who is currently riding high on the desire for change among many Pakistani workers as a result of the brutality of the Zia regime. To the extent that the PPP has a policy, other than to secure power, it is mildly reformist in domestic terms (slum clearance, improved health care, land reform and a minimum wage) and, in foreign policy, attempts to offer something to both Russia and America in the hope of getting back a lot more. Bhutto promises an independent foreign policy based on "bilateral relations a political settlement that would permit the Russians to withdraw their forces from the area so that the 3.5 million Afghan refugees, which Bhutto sees as a destabilising force in Pakistan, can go home.

Like all opportunistic political leaders Bhutto changes her political colours to suit her audience. The recent rise in Islamic fundamentalism in Pakistan, as in any other Moslem countries, has persuaded Bhutto to exchange her western clothing for traditional, more "modest" garb acceptable to Moslem conservatives. But while this change of image might win her some popular support, the Islamic fundamentalist party, Jamat Islami, remains politically opposed to her and represents a serious challenge since it is both the richest and best-armed political group in Pakistan. Its help and co-operation in the coup of 1977 secured the presidency for Zia and. since then, they have retained a hold on power and influence which they are unlikely to relinquish willingly. So the usually winning combination of political opportunism, populist appeal and promises of reform may not be enough to secure power for Bhutto in the face of a coalition of the military, religious fanaticism and vested interests. A not unfamiliar story.

Sunday, December 29, 2019

England’s Dreaming (2019)

Book Review from the June 2019 issue of the Socialist Standard

Mike Wayne: England’s Discontents: Political Cultures and National Identities. Pluto Press. 2018.

This is an attempt to make sense of political cultures and national identities with a particular focus on England in the light of both Brexit and moves towards Scottish independence. It is influenced heavily by the Italian quasi-Marxist Antonio Gramsci and his concept of hegemony. As such, much of the book is concerned with the formation of political cultures and identities – and how these inform national identity and political movements.

It is full of phrases like ‘highly multi-accentual’ and ‘counter-hegemonic organic intellectuals’ and so if you have an aversion to this sort of academic ‘discourse’ the book is not for you. Nevertheless, there are some good points within it and it is generally worth persevering. Much of it is concerned with the identification of ideologies and their key characteristics, mainly conservatism, economic liberalism, social liberalism and social democracy. Wayne explains the differences that characterise them and the relationships between them, including how they have often interlinked to form dominant ‘hegemonic blocs’ in various periods of modern British history. The most recent and notable has been the alliance between conservatism and economic liberalism, an alliance which is now facing various challenges as well as internal contradictions.

These inherent tensions between conservatism and economic liberalism are brought out well and mean that economic liberalism periodically finds common cause with social liberalism instead (as under Blair). This is because conservatism finds expression in three important strands of identity that the market economy of capitalism tends to undermine or contradict as a matter of course – ethnic/religious identity, national identity and ‘deep-history’ identifications (ie, tradition, routines and rituals, etc). As Wayne explains rather neatly:
  ‘Together these three strands attempt to create a moral framework for an economic system that does not have one, a point of national identification for a mode of production whose expansionary logic cannot be contained within the nation-state and a slowing down of historical change for a revolutionary change-obsessed mode of production’ (p.69).
These are the types of tensions he sees as having helped (among other things) fuel populism in recent years and it’s difficult to disagree. Sadly, as a counter-balance Wayne seems to be a calling for the recreation of the historic bloc that was based, in his terms, on the alliance of social liberalism and social democracy that dominated the post-war period in the UK until it started to break down in the 1970s and was rolled back in the 80s. He sees leftist Scottish nationalism as a potential vehicle for rekindling this and seriously underplays the negative role that nationalism plays in countries like Scotland where it is not as overtly right-wing and conservative as it typically is in places like England. But it is interesting too, that much polling evidence shows that the ideological make-up of the Scottish population is actually rather less different than is often supposed to that of England and Wales, especially on major left/right issues – and this goes unmentioned.

Also unmentioned is any real sense of what socialism might mean. It is a word used occasionally in historic contexts but it is never really made apparent what this is or how it might relate to (or seek to oppose) the other ideologies – or, for that matter, the tendencies some of them have helped foster that Wayne finds abhorrent in modern English political culture.
Dave Perrin

Thursday, December 19, 2019

How the Few Govern the Many (2019)

From the December 2019 issue of the Socialist Standard

The time of street revolutions is over. Socialism’s future lies in class-conscious workers expressing themselves through collective action and the ballot. How, then, has the ruling class been able to prevent the working class up to now from achieving this goal? There are two obvious possible answers. The first is to skew the vote against the workers, privileging the elite. The second is to entice the workers into voting against their class interests.

The first was suggested by the radical liberal John Stuart Mill, who suggested in his Thoughts on Parliamentary Reform (1859) that ‘every person should have one vote, but that every well-educated person in the community should have more than one, on a scale corresponding as far as practicable to their amount of education’ . The second was put succinctly by David Hume :
  ‘Nothing appears more surprising to those who consider human affairs with a philosophical eye, than the easiness with which the many are governed by the few; and the implicit submission, with which men resign their own sentiments and passions to those of their rulers. When we enquire by what means this wonder is effected, we shall find, that, as Force is always on the side of the governed, the governors have nothing to support them but opinion. It is, therefore, on opinion only that government is founded; and this maxim extends to the most despotic and most military governments, as well as to the most free and most popular.’ (First Principles of Government)
Both stalwart classical liberals had , then, a deep scepticism when it came to democracy, and sought ways to restrict it.

More recently Jan Fleischhauer wrote in the Guardian (9 April) that: ‘Democracy is overrated anyway. The truth is, it only works reasonably well if the number of voters who have no idea (or perhaps worse: are convinced they do) are not too big on the day.’ We ask ourselves: how might people have an idea? Surely, the answer is the media, reporting on the facts and showing how to criticise the government, along the lines of Jeremy Browne, the then Foreign Office Minister, set out during a speech in April 2011 in Hanoi : ‘In democracies, the media is fundamental to political life. It provides facts to allow us to be better informed about the issues that matter to us. It provides criticism and debate to ensure that that information is tested and examined from all points of view. And it provides investigation and examination to ensure that power is checked and decision-makers are held accountable’ (www.gov.uk/government/news/role-of-media-in-society). Let us, perhaps without justification, take this as true. Why does the situation outlined by Fleischhauer arise then? The answer is clear – the media does not do what it claims to.

Least trusted
In fact, the British press is the least trusted in Europe, according to a 2017 survey conducted by the Pew Research Centre. The British Social Attitudes Survey found in 2014 that a majority did not think the media provided them with adequate tools to criticise the government. This majority has most likely increased in the last five years.

In 2017, BSA found that two-thirds of the population think there is ‘quite a lot of poverty’ in Britain, and 78 percent said that the gap between high earners and low earners is too large. This is strikingly different to what the previous chancellor, Philip Hammond, said on BBC’s Newsnight on 3 June when he rejected ‘the idea that there are vast numbers of people living in poverty in this country.’ He claimed that the suggestion was ‘a nonsense’, and his reasoning for such a bold claim was ‘Look around you, that is not what we see in this country.’ This was in response to Philip Alston, a UN Rapporteur, whose statement in November 2018 following a visit to the UK was damning. He wrote in his conclusion that ‘Thomas Hobbes, […] memorably claimed that without a social contract, life outside society would be ‘solitary, poor, nasty, brutish, and short.’ The risk is that if current policies do not change, this is the direction in which low-income earners and the poor are headed.’ An even more biting conclusion he drew was that ‘Austerity could easily have spared the poor, if the political will had existed to do so. Resources were available to the Treasury at the last budget that could have transformed the situation of millions of people living in poverty, but the political choice was made to fund tax cuts for the wealthy instead.’

What do these simple facts show? Firstly, that Hume and Mill were both right, simply on the wrong side. Their conclusions were absolutely correct. The rich being more privileged and public opinion being restricted are the most effective mechanisms for restricting democracy. The media, now that it is election season, are diverting their efforts to whichever horse they have in the race. The Guardian remains on the centre-left, and is the closest thing to representation of the left-wing in the mainstream – but that is a far cry from any considerable change to capitalism. The Times has devoted columns and columns to spelling out the disastrous consequences of Labour in power, etc, etc. Public opinion is confined to such narrow boundaries that renationalising the railways seems like something out of Marx’s Capital.

There are a number of reasons for this, the foremost being that the media are profit-seeking corporations and are subject to business interests. It is not in their interest to suggest that there is an alternative to the profit system. The public are not so easily duped, as shown by their dissatisfaction with capitalism above, as well as their scepticism with respect to the media. Melanie Phillips in an article in the Times (12 November) wrote: ‘Few British or American students are told about the evils of communism in the same way as they are told about the evils of Nazism. […] Few are taught that capitalism is the precondition for freedom and prosperity.’ It is hard to see a more ironic statement than an organ of propaganda claiming that freedom cannot exist without capitalism, and socialists are wrong because they do not allow freedom. George Orwell wrote in his essay The Freedom of the Press (1944), ‘the English intelligentsia have plenty of reason for their timidity and dishonesty, indeed I know by heart the arguments by which they justify themselves. But at least let us have no more nonsense about defending liberty against Fascism. If liberty means anything at all it means the right to tell people what they do not want to hear.’

Matthew Goodwin, in another recent article in the Times (3 November), wrote of ‘angry, divisive populism that is eroding everything once considered essential to our culture of consensus.’ By this populism, he meant the ‘belief in a corrupt, self-serving and neglectful elite that undermines the interests of the ‘pure’ people.’ It doesn’t take much to work out why such a view is so quickly disparaged by the capitalist press. Indeed this ‘civic culture’ he extolled might be seen as a society in which the elite do as they will and those below are docile and humble enough to submit to this rule. Though, he isn’t stupid, and he knows that the public is not either. He knows that this view will ‘resonate with voters’, even though ‘Britain will drift further from the civic culture that was considered to be one of its most valuable features.’ But ‘valuable to whom?’ Clearly not valuable to the majority, who are beginning to shake off the neoliberal denial of class altogether.

A genuine alternative is obviously needed. Discontent with the status quo is growing. Of course, the alternative is not, as the capitalist press have it, Jeremy ‘class war’ Corbyn, but socialism. Obviously, this is totally against the interests of the ruling class and therefore not something they want the public to hear. What are the majority then to do? Now seems an appropriate time to make the case for socialism and show that the poverty of many and greed of some is not the only way. The extension of democracy to all aspects of life, including work, is the foundation of socialism, and it is hard to think of something more apt to our times. The challenge is to overcome an anti-democratic media that seeks to restrict opinion and to keep the majority obedient.
M. P. Shah

Courting Popularity (2019)

From the December 2019 issue of the Socialist Standard

POPULIST! This is the political vogue word of the moment, a pejorative term presently in common use especially in the media. President Trump, the Brexit vote, both are cited examples of what is being cast as a growing tendency.

Yet the word has a more honourable past. Originally, it referred to members of the US People’s Party, founded in 1891. It had a social agenda, championing public ownership of public services and graduated income tax.

It was a manifestation in the USA of the then emerging social democratic trend represented in Britain by the Labour Representation Committee and the Independent Labour Party, leading to the founding of the Labour Party.

This social democratic tendency was a working-class response to capitalism in the same way as – and emerging from – trade unions. An attempt to seek radical ways of reforming capitalism to favour the majority, to use democracy to improve the lot of working people.

The subsequent history of social democrats being elected to government has demonstrated that such populism, however heartfelt and well intentioned, is no match for the power of capitalism. Reforms conceded can be all too easily clawed back when the profit motive demands it.

However, while socialists must continue, as they did in the 1890s-1900s, to point out that reformism is a doomed strategy, being a populist was not deserving of the opprobrium associated with the word today. Indeed, the basic populist principle was advocating the right and ability of the common people to govern themselves.

Indeed, replace the phrase ‘common people’ with working class and there is the essential element of socialism, the working class acting politically for itself.

So what has happened to turn populism into a reactionary tendency? The problem lies not in any particular manifesto, but in the actual principle of courting popular support. This is denial of the working class acting for itself.

Instead, it relies on the ‘common people’ playing a passive role, even encourages such passivity. Political programmes, radical or otherwise, are concocted by parties standing apart from the people they purport to represent. There may indeed be working people involved in that party, but it is a small self-selected group presuming to know what’s best for the masses.

The aim is to elicit widespread support for a pre-formed programme exclusive of popular input. The only role for the electorate is to vote for it and trust the party will act on their behalf. In this sense, all parties putting themselves forward for election are populist.

A current example is the Scottish Nationalist Party seizing on the EU referendum vote in Scotland running counter to the overall British vote. Popular discontent is to be exploited for the sectional interests of the SNP, turning the voters’ gaze away from rather more pressing economic and social problems to which the SNP do not have answers.

Other parties in Scotland, seeing an opportunity to raise their profiles, tail along behind the SNP, hoping to gain some popular kudos, or pose a contrary British nationalism. This is where the populist motivation is problematic. Whatever its intent, it serves the political interests of capitalism by limiting the political interests of the working class.

Issues become binary: for or against independence, leaving or staying in the EU, Labour or Conservative and so on and on … And the only role for the working class, the electorate, is to choose one of the other. Proportional representation or transferable vote systems are merely variations on this essentially passive process.

Parties will even compromise their own programmes to court popular support, as the Liberal Democrats and The Green Party are presently doing as a ‘Remainer’ coalition. What none of the Westminster parties are doing, or can do for that matter, is to engage with the one fundamental issue: in or out of the EU the problem(s) of capitalism continue unaddressed.

A true working class populism must involve the working class organising itself through its own political institutions to determine how its best interests can be served. Democracy requires the popular acceptance of responsibility for playing an active part.

Otherwise it’s merely grumbling about, yet voting for, selected performers strutting about the parliamentary stage in ‘Westminster’s Got Talent’, a popular show for the moment – until those merely watching in the audience realise they could take the stage for themselves.
Dave Alton

Friday, September 27, 2019

Zambia: Tribalism Versus Class (2012)

From the July 2012 issue of the Socialist Standard

In 1994, in one hundred days only, about one million people were killed in Rwanda by members of another tribe in what appeared to be a well-calculated and planned genocide. More or less, the genocide in Rwanda was instigated by men of the collar – men who prior to the genocide were preaching against such conduct.

When one human being or group views another as the reason for their poverty the persons in the other group become a target for elimination or intimidation as the case may be. In the midst of squalor and poverty people start to agitate for a change of government. The workers start to agitate for an improvement in their living conditions and often with surprising fervour, as if possessed. During such times they exhibit an urgency for change – that can easily take a violent form.

It is during such times that some populist and charismatic politicians emerge and take advantage of the situation – telling one group of workers that their lack of prosperity is the result of selfishness of another group or tribe. What follows then is not class action – but genocide.

In Zambia today there is real and perceived class discontent among the urbanised populations. Because of widespread unemployment and shoddy working conditions many workers tend to look at Chinese and Indian investors (employers) with suspicion. There is a growing perception or feeling among the urbanised workers that the Chinese investors are the cause of their poverty. It has been alleged before by Patriotic Front leader Michael Sata that the Chinese are prospering at the expense of Zambian workers. Before he became President he had even threatened to expel them.

Sadly in Zambia today there is a growing feeling among the opposition that the PF government is being tribalistic in the sense that PF leader Michael Sata has appointed Bemba-speaking politicians to ministerial positions regardless of their political affiliations. It is alleged that the Ministry of Finance is now controlled by members of Sata’s family. The finance minister Alexander Chikwanda (Sata’s uncle), his deputy Miles Sampa (Sata’s nephew) and secretary to the treasury Fredson Yamba (Sata’s brother in marriage) all belong to one family – that of President Michael Sata. Accusations of nepotism are difficult to dispel when such instances are cited.

Thus we can conclude that in Zambia, too, working class economic and political grievances are being hijacked by politicians who take advantage of social inequalities to instigate tribal and racial identities. The Chinese and Indian communities are walking a tight rope in Zambia today. These communities clearly keep themselves apart from indigenous Zambians. This can easily be inflamed into racial hatred and antagonism.

One other incident that exemplifies tribalism in Zambia today was the recently inaugurated Barotse Kingdom by some fanatical members of the Barotse Royal Establishment. This was a fatuous proclamation of an independent Barotse political state with Zambia – but the ruling PF government has lent a deaf ear.

The first republican president, Dr. Kenneth Kaunda, had a better understanding of ethnic and tribal political loyalties that exist in Zambia. Kaunda was not in error to openly practice tribal balancing when appointing politicians to high offices of the one-party UNIP.

We can conclude that in many poor and less developed nations, working class political consciousness as a precondition for social change does not exist and that politicians can easily take advantage of working class social grievances to lure them into ethnic and tribal animosities.

This remains the case in Zambia today. Log on to Socialism to understand how we live and how we can change the way we live.
Kephas Mulenga,
Kitwe, Zambia