Political Notes: Labour love in (1982)

The Political Notes Column from the October 1982 issue of the Socialist Standard

Labour love in

In November 1980 Michael Foot defeated Denis Healey in the parliamentary election for the leadership of the Labour Party. This victory was regarded by many people in the Labour Party as signalling an important change, as with a new, dynamic, “left-wing" politician as leader, the next Labour government would be able to begin, once again, the job of running the profit-system in ways it claims are beneficial to the working class.

As Foot's ascendancy was greeted from some quarters with great enthusiasm, we were not encouraged to remember that he had been Minister of Unemployment in the last Labour government when the number in the dole queues had doubled. The large membership of the Labour Party is not united in sharing a single political objective and Foot's inability to smooth out major disagreements between the fighting factions has led to speculation that he is about to be ousted from his position.

The names of Denis Healey, Tony Benn and Roy Hattersley have all been rumoured as possible successors. As the ideas of these heirs apparent are canvassed it is worth remembering that they all give general support to the profit system. The Institute of Directors in Scotland recently invited Healey to address them on “How any future Labour government would not be a bad thing for business, or for free enterprise" (Observer, 5 September 1982) to which Healey readily agreed. A twist to the episode came when Denis — engaging in some free enterprise himself — asked for a £500 fee on top of his expenses, and the Institute, unwilling to pay his free market rate, went elsewhere for a speaker.

Tony Benn, although often mistakenly associated with the word “Socialism", does not advocate revolution. By his own admission he believes that capitalism can be changed to work in our interests by a series of reform measures. In the 27 August edition of New Socialist, the Labour Party magazine, Benn urged certain reforms regarding the constitutional power of the cabinet to declare and end a war and the monarch's power to dissolve Parliament and invite someone to form a government. He does not urge the arrangement of society so that there will be no need or use for monarchs, governments or wars.

Wars fought over the interests of the ruling class — over markets, trade routes, raw materials and strategic areas — are not democratic occurrences. Soldiers are not, for instance, asked by their commanding officers whether they would care to engage in killing “the enemy". But this is what Benn would like to see: "The making of war and conclusion of peace should be subject to the consent of the Commons".

In an interview after his article had been published, he described his proposals as “modest". The scale on which our lives are impoverished and made insecure by capitalism is not “modest" and this social structure cannot be dismantled by piecemeal measures.

As Shadow Home Secretary, Roy Hattersley has been busy trying to cultivate an image of respectability, perhaps in order to be regarded as a person “responsible" enough to be trusted in higher office. Unveiling a proposed policy to be debated at this year’s Labour Party conference. Hattersley said that the next Labour government will adopt “a compassionate and moral attitude" towards immigration. He said the approach would be not to treat immigration issues as a numbers game about black people.

From the point of view of his vote-catching potential. Hattersley must have been pleased to have made his opinion clear, lest his support for the racially discriminatory 1968 Commonwealth Immigration Act was remembered. For all his endearing “compassion”, he is still firmly in favour of the world being artificially divided into nations and of people's mobility being shackled by their "nationality". Being interviewed on News at Ten (ITV) last month, he was asked whether, by wishing to case the pressures on immigration, he was implicitly condoning the actions of some "illegal immigrants”? “Oh No", he replied, “I am very much against illegal immigration, and I favour catching illegal immigrants and sending them home.”

More love

In a pamphlet, The Labour Party — Myth and Reality, published by the Socialist Workers Party, the role which the Labour Party has played in supporting capitalism is described in some detail and many examples are given of its impotency to remove the problems we suffer in a class-divided society. It speaks correctly about the "myth that the Labour Party can be won to socialist politics". It concludes, however, with the ludicrously illogical statement, “We even support the Labour Party against the Tories, until we are in a position to replace it". If you continue to give support to something you will, of course, never be able to replace it. For, although it may have escaped the attention of the Leninist intelligentsia of the SWP. you cannot both support and oppose the same political party.

Racist repentant?

In his early days as governor of Alabama, George Wallace would get his audiences going in that Deep South fortress of racial persecution with a chant: “Segregation now, segregation tomorrow, segregation forever”.

Well forever is a long time and it was a notably different Wallace who recently went on the campaign trail for another term (or rather to win the Democratic nomination, which amounts to the same thing). The old favourite of the Ku Klux Klan came out as a bold champion of equal rights between white and black.

No secret was made about the reason for this. Few black votes were allowed in Alabama in the old days but now about a quarter of the state’s registered voters are black. Wallace badly needed their support. Leaving nothing (he hoped) to chance he also declared himself a fervent friend of god (religious groups like the Born Again Christians have quite a political influence in the Deep South).

The old Wallace was a chilling politician; in face of his racist mob oratory, one did not know whether to laugh, cry, or run for cover. It was easy to forget, then, that he had not always spouted these vicious prejudices; he came out as a white racist only after his first attempt at being governor failed because he was too “liberal”. The lesson he learned is that, if there are votes in it, you must out-racist the racists—or, now, try to out-liberal the liberals.

If Wallace is to be taken seriously, it must be in a way he does not intend. His cynical, vote-grubbing changes of policy, careless as they are of the effect on the conditions — and in the case of Alabama it used to be on the very lives — of people, were always inspired by a single-minded ambition for power.

They may be represented now as caricatures but if so it is because, like caricatures, they have a basic validity, illustrating the nature of the features they emphasise.

Wallace’s campaigns, with all their swings, have one message. The politics of capitalism are cynical, corrupt and decadent, typical of the social system itself.

Sunshine

Geoffrey Howe has never been famous as the Conservatives’ little ray of sunshine but even at that his latest thoughts on the matter of unemployment were gloomy enough to depress the dole queues even further.

Interviewed on Radio Two by Jimmy Young (who tries to be famous as everyone’s little ray of etc., etc.), Howe said that the peak of unemployment has not yet been reached (in other words, things will get worse) and that “It’s bound to take a long time” before the jobless figures begin to fall.

Well if anyone is supposed to know about these things it is the Chancellor of the Exchequer but the unemployed can take comfort; Howe, like his predecessors, has a notable record for getting his prophecies about the economy wrong.

In May 1980, flushed after his first year in charge at the Treasury, he exulted “. . . inflation would start to move down after July, the economy would resume its growth from next year, interest rates would come down ‘in due course’ and there were still many opportunities for firms to expand” (Daily Telegraph, 29 May 1980).

Just over a year later, Howe was definite that he had done the trick, claiming that “there was an accumulation of evidence” which justified him in saying that “the recession was over” (The Times, 10 August 1981).

If Howe was wrong when he said that things were getting better for British capitalism, he can also be wrong when he groans that they are getting worse. Both prophecies are false for the same reason: no Chancellor, nor any of the hordes of “experts” who offer their advice (whether asked for or not) can predict the course of capitalism’s economy. If it were otherwise, they might be able to eliminate booms and slumps and instead organise an even progress to prosperity.

Their obvious impotence should of itself be enough to ensure that no worker anywhere will ever vote for them again. What will actually happen, at the next election, is that people will leave the dole queues to join those at the polling stations, lining up to opt for another spell of anarchy and poverty. And that is a little ray of sunshine for Howe.

Letter: Civil Rights Movement (2010)

Letter to the Editors from the August 2010 issue of the Socialist Standard

Civil Rights Movement

Dear editors

In the March issue, Andrew Armitage described the Civil Rights Movement (CrM) in the US as a “good cause” (in quotation marks). In the June issue, Roy Beat called this attitude “sectarian” because the CrM was “more than just a good cause”. Andrew Armitage responded in July that “socialists recognize the serious limitations” of the CrM in “at best only aspiring to parity” with white workers.

In the decades between reconstruction and the CrM black people in the South were helpless in the face of constant humiliation and terror. Any who might have taken an interest in revolutionary ideas would have been tarred and feathered or lynched as “uppity niggers”. So the “limitations” of the CrM were real but could hardly have been avoided.

This exemplifies the point that 

the struggle for democratic rights 

is an essential precondition of the struggle for socialism. In broad historical perspective, they are two stages in a single struggle for social equality. From this point of view, 

it is indeed sectarian to belittle the progress achieved by the Civil Rights Movement.

Stephen Shenfield, USA

Letter: The Root of Roots (1977)

Letter to the Editors from the July 1977 issue of the Socialist Standard

The Root of Roots

Your article under the above title, written by Harmo, caught my attention as I feel it misses the particular significance of the “roots phenomenon” in race relations in Britain today. The quotation your correspondent gave from Kautsky that “the study of the past, far from being mere dilettante antiquarianism, will become a powerful weapon in the struggles of the present . . ." is indeed apt, but he did not, it seems to me, draw an important conclusion from it. I don’t believe that most black people are unduly concerned to prove “racial purity” as is implied by your writer who correctly points to the miscegenation which has existed from time immemorial. The point is that the slave background, common to so many in the USA and the Caribbean, has left black people with a feeling of disorientation, not of belonging—in short, of “rootlessness”.

Historically therefore the story of slavery is important in leading present day peoples to struggle for real equality, but psychologically the study of one man’s own history may be equally important in helping oppressed groups not only to a better awareness of the injustices of the past and the need for social change, but also to a confident awareness of their own great cultural tradition which is only slowly but surely becoming evident particularly in studies in the African continent. Thus the study of history may not only be informative but also may have a profound psychological part to play in the struggle for equality.

D. C. Mayer

Romford

Reply:

Our article did not imply that most black people are unduly concerned to prove “racial purity”—the reference was made to Haley (the author of Roots) and militant “Afro-Americans” who do pursue this line, and who invariably do so for commercial or political reasons. You say black people have a “feeling of disorientation” and "rootlessness” and if we are, for the sake of brevity, to assume some positive meaning from such phrases, is not this “feeling” common to the Irish, Polish, Italian and other elements —including the native Indian—which go to make up the American population?

The mistake is made by some in assuming that "a feeling of disorientation” reflects a form of almost instinctive desire to get back to “roots”. As our article pointed out, this is likely to prove a most difficult exercise in itself. It also fails to take into account the effects of capitalist society which, with its lack of social plan, its requirement for the free movement of labour coupled with reversals in this policy, so-called national rivalries and shifting alliances, in itself creates insecurity among members of society as a whole.

We have always stressed the need for men and women to both study, and learn from, history. Any real study will reveal that the vast majority have a common solution to problems, including racial problems, which in capitalism are falsely made to appear as group problems to be dealt with in isolation. If you feel that there is a psychological barrier to be overcome before members of the working class can understand and work for the establishment of a society based on common ownership, it is not one erected by Socialists.

Editors.

Editorial: Race prejudice is a barrier to Socialism (1963)

Editorial from the June 1963 issue of the Socialist Standard

Those who said that the last war was fought, among other things, for racial equality, are having to eat their words fast. Twenty years after the Warsaw Ghetto, we still see the ugly manifestations of racial intolerance and strife in many parts of the world.

Witness Birmingham, Alabama, scene of the latest battle in the struggle over desegregation, where more than nine hundred Negroes are arrested at one demonstration and Ku-Klux Klan bomb outrages wreck an agreement a few hours after it has been readied. Then go further North to Washington D.C., where the situation has produced the Black Moslem Movement, a bitterly anti-white. anti-Jewish organisation, aiming at the establishment of separate Negro States in the U.S.

Over in South Africa, racial oppression is sharpened by fresh laws giving sweeping powers of detention to the police, and to open your mouth too much in public is to invite a charge of treason and perhaps the death penalty. In another part of this unhappy continent, Nairobi based British troops riot in retaliation for the murder of one of their number.

Here at home, Chinese shops are smashed at St. Helens, Lancs, and there is the usual resentment against coloured bus workers—this time at Bristol. It is only a few months since the Colin Jordan affair and the tins of “Jew Killers.”

Racial prejudice and antagonism are with us all the time, but it is only now and then that they flare into headline news. Mostly they smoulder sullenly beneath publicity level, but ready to be sparked off. perhaps by some comparatively minor incident, into really nasty outbreaks of violence like the Notting Hill affairs a few years ago.

Then it is that ignorance and bigotry come fully into their own as hysterical fanatics hurl abuse and insults at coloured and other minorities. Scapegoats have now been found to blame for workers problems, it being conveniently forgotten that the problems existed long before the scapegoats ever appeared. Passions are inflamed and crime, one of the everyday hazards of private property society, now takes on a racial—almost political—significance.

In the welter of confusion it is not surprising that to many workers, race has become synonymous with nationality. It is a notion which the capitalist press has encouraged from time to time. During the last war, for instance, it was the policy of one paper at least to refer frequently to the “German Race” and to try and prove its essentially warlike nature. “Get back to your own country” is a remark often heard, and there was even one English father who refused his son permission to marry because the girl came from Wales, and who wanted frontiers established between the two countries.

Probably many people thought this quite ludicrous at the lime, yet it is really no more so than the whole notion of nationality which most workers support in a world made smaller almost daily by the advance of communications. It is the same notion which incidentally produced two opposing candidates in one ward in the recent municipal elections at Bradford, both standing for “Pakistani Interests.”

Socialists have always opposed racialist theories. There is no scientific evidence that one group is innately superior to another, and in fact it would be difficult to find a “pure” race in the world today, even if scientists could agree on a definition of the term. And among the capitalist class, too, there is a growing recognition that discrimination is decidedly damaging to their commercial interests. It was the “Business Community” in Birmingham, Alabama, which sought agreement with Martin Luther King.

While workers hold such ideas, there is the added danger that they will lend a ready ear to potential dictators, and that even today’s limited political democracy will suffer. But, above all, racialism is a barrier to the growth of Socialist knowledge and the recognition that the division between capitalist and worker is the only one which really matters. The interest of all workers everywhere is the same—the abolition of capitalism and its replacement by Socialism. Until they get this vital fact clear, they will stay in the mess that they are in today.

Voice From The Back: Land of the Free (2008)

The Voice From The Back Column from the January 2008 issue of the Socialist Standard

Land of the Free

Behind all the bombast of “land of the free, home of the brave” national anthem in the USA lies a sinister reality. “From the 1880s to the 1960s, at least 4,700 men and women were lynched in this country. The noose remains a terrifying symbol, and continues to be used by racists to intimidate African-Americans (who made up more than 70 percent of lynching victims). In the past decade or so, only about a dozen noose incidents a year came to the attention of civil rights groups. But since the huge Sept. 20 rally in Jena, La., where tens of thousands protested what they saw as racism in the prosecution of six black youths known as the ‘Jena 6,’ this country has seen a rash of as many as 50 to 60 noose incidents. Last Tuesday, for example, a city employee in Slidell, La., was fired after being accused of hanging a noose at a job site a few days earlier. These incidents are worrying, but even more so is the social reality they reflect. The level of hate crimes in the United States is astoundingly high — more than 190,000 incidents per year, according to a 2005 Department of Justice study.” (New York Times, 25 November)

Death in a Harsh Society

The latest figures on deaths in winter make for harsh reading and illustrate the fate awaiting many British workers when they are unable to work anymore. “More than 23,000 people died of cold last winter despite it being one of the mildest recorded, according to the Office for National Statistics. Of these deaths, 19,200 were among those aged 75 and over. Charities called it a ‘national scandal’ and gave warning of more deaths this winter because of higher fuel prices and colder temperatures.” (Times, 29 November)

Heiress On The Run

She was left $12 million but it was a mixed blessing as she received threats from blackmailers and kidnappers. “Their threats forced concerned friends to bundle her onboard a private jet under a new identity and take her into hiding. Her location is a closely guarded secret but she is reportedly living somewhere in Florida under 24 hour guard.” (Times, 4 December) It is reported that her annual upkeep is $300,000 but this includes a rotating security team. Oh, did we mention she has weekly grooming visits and has to visit the vet for her liver condition? Yes, the vet! For she is a white Maltese dog called Trouble whose former owner was the hotel tycoon Leona Helmsley. Go on tell us that capitalism isn’t crazy!

Old Age Fears

In so-called primitive societies that practiced a hunting-gathering existence, the elderly were protected and respected as knowledgeable members of the group. In modern capitalism the old are looked upon as a burden as can be seen from these findings. “Britons are living in fear of growing old in a society that fails to respect the over-65s or provide adequate support for those in need, a Guardian poll reveals today. …The ICM poll found: 40% of Britons fear being lonely in their old age. Two thirds of the adult population are ‘frightened’ by the prospect of having to move into a care home; More than 90% said they knew they could not survive on the state pension and would need to rely on savings.” (Guardian, 3 December)

Promises, Promises

Back in 1999 the then Prime Minister, Tony Blair promised to halve the number of poor children in 10 years and eradicate child poverty in 20 years. “The government’s approach to tackling child poverty has lost momentum and is in ‘urgent need’ of a major rethink, a charity has said. A Joseph Rowntree Foundation (JRF) report said there has been no sustained progress in the past three years. One in three UK children live in poverty. A report by the Treasury select committee fears the pledge to halve child poverty by 2010 is in doubt.” (BBC News, 3 December) This is typical of reformist politicians – make promises, preferably far into the future and they will probably be forgotten when the next election comes along.

The Price of Gold

About a quarter of a million mineworkers downed tools on Tuesday in South Africa, the world’s top producer of gold and platinum. “This year’s death toll has reached 200, mostly owing to rock falls and explosions in several mines. Many mines have been unchanged for decades but recently reopened, thanks to high world prices that have made them profitable again.” (Times, 5 December) The miners are concerned about the lack of safety in the mining industry which one striker described as “dripping in blood”. The average wage of a miner in South Africa is about $200 a month. None of them will be wearing gold or diamonds, that is for sure.

Black History (1972)

Book Review from the December 1972 issue of the Socialist Standard

In Red and Black, Marxian Explorations in Southern and Afro-American History, by Eugene D. Genovese, Allen Lane. The Penguin Press 5.00

This book is a compilation of some eighteen previously published essays by Professor Genovese and, like books of this nature, suffers a bit from disjointedness, even from an occasional contradiction. But it is not this in the book that really bothers us. It is, rather, the Genovese approach to the Marxian method of interpreting history. His opening chapter: On Being a Socialist and a Historian and his concluding essay: On Antonio Gramsci (head of the Communist Party in Italy in the early 1920s; arrested and imprisoned for the last eleven years of his life by Mussolini) should be read carefully as one sees, in starkness, the utter contempt or, at best, condescension of the self-appointed intellectual “Marxist” for the mental potentialities of ordinary working people. To Genovese, leadership—presumably of intellectuals — is certainly the most important factor in educating the working class to the urgencies of Socialism. He approves of Gramsci’s vision of the ideal party:

“A party justifies its historical existence when it develops three strata: (1) a rank-and-file of ordinary men whose participation is characterised by discipline and faith; (2) a leadership, which provides cohesion; and (3) cadres, which mediate morally, physically, and intellectually between the other two.”

Of these strata he stressed leadership:

“We speak of captains without an army, but in reality it is easier to form an army than to find captains. It is surely true that an already existing army will be destroyed if it lacks captains, whereas a group of captains, co-operative and in agreement on common ends, will not be slow in forming an army where none exists.”

But this is not Marxism nor was it really new with either Gramsci or Lenin. It is the sort of theory which Marx and Engels consistently fought against throughout their careers. As far back as 1848, in their Communist Manifesto, they made clear that: “The proletarian movement is the self-conscious, independent movement of the immense majority, in the interests of the immense majority.” (Our emphasis). The Marxian case rests, indeed, on the theory that the ideas of man (not merely of leaders) are basically determined by the mode of production and that it is the business of working for wages for an owning class (not the preachments or captaincies of great men) that will cause workers to organise for Socialism.

The foregoing should not discourage the student of Socialism from obtaining the book (if he can afford it). There is much of interest to be gotten from the essays on the blacks in America notwithstanding the incredible misunderstanding of the Marxian method. Genovese, for example, sees American blacks as embracing “genuine ingredients of a separate nationality, even as they form part of a general American nationality … (and that) it is no longer possible to believe that a class can be understood apart from its culture, or that most modern classes can be understood apart from their nationality.” But what, after all, is a nationality? In the final analysis it is a group split into people with rival and conflicting interests. Even in the case of American blacks, where the percentage of capitalists is undoubtedly smaller than usual, the struggle between and within the classes is apparent. Black bourgeois pit themselves against one another as well as against the white bourgeoisie, and against the black (or white) workers they hire. Black workers, on the other hand, must also compete among themselves—as well as with white workers—for jobs.

It should also be pointed out that Genovese does a creditable job in showing the limitations of the economic determinists both of the non-Marxist and professed Marxist varieties. Creditable, that is, to the extent that he does not go overboard himself in an opposite direction. Certainly historians such as Charles and Mary Beard (who were not professedly Marxist) could be categorised as economic determinists and yet their analysis of the factors motivating the South to secede in 1860 was not as “narrowly defined” as he would have it. For the tariff did play a major role in antagonising the cotton planters who had an enormous stake in trade with England, Genovese and even Marx to the contrary notwithstanding. And the Homestead Law was certainly not in the interests of a ruling class that was based largely on latifundia-type labour, a wasteful sort of labour which, together with a one-crop economy, burned up land quickly and helped generate competition between North and South for frontier areas. The spread of homesteading certainly did offer a threat to the South.

Part of the problem of Professor Genovese seems to be his obvious lack of understanding of the basics of a capitalist system. Even his attempt to label the southern slave economy bears this out although he does correctly show that it was certainly not feudal, as so many professed Marxists maintain. Unfortunately, despite his grasp of the form feudalism, he declares that economy to be as different from capitalism as it was from feudalism. In fact the ante-bellum South had a system of plantation capitalism. True, the relationships were not [wage-labour and capital] but, rather, chattel-slave labour and capital (although there were many wage-slaves too). Nevertheless, unlike the classical systems of slavery and of serfdom, production was organised for sale on the market with view to profit. The production of cotton, tobacco, and (following the government’s ban on slave-importation) slaves themselves, was not carried on primarily for the use of the ruling class. A backward and inefficient type of capitalism, yes. But nevertheless capitalism.

Harry Morrison

(World Socialist Party of the United States)

Blogger's Note:

Not sure what happened but this review was a bit garbled in places and there were no corrections in a later issue of the Socialist Standard. It happens.

World View: The Blind Lead the Blind (1995)

From the December 1995 issue of the Socialist Standard

On 16 October, the largest single gathering of black people in history took place in Washington DC. Over 400,000 mainly black males had travelled the length and breadth of the United States to throng the Mall from the Washington Memorial to Capitol Hill at the bequest of Louis Farrakhan, leader of the black separatist organisation The Nation of Islam.

The event had been widely publicised as the “Million Man March" and billed as a "Holy Day of Atonement, Reconciliation and Restoration”. In brief, African-American males—for women, Latinos and Asians had not been invited—were being called upon to apologise to their wives (68 percent of whom are single parents) for the errors of their ways, to reconcile themselves to the "fact" that black males alone are responsible for the drugs and crime that plagues their communities, and to renew their covenant with God and one another.

In his two-and-a-half-hour long speech to the crowd. Farrakhan urged those present to recognise "wrongs done" and to “make amends", to apologise for offending "against the creator", to take "personal responsibility" for their “own circumstances" and to "go home and join some church, mosque or synagogue".

Nowhere did Farrakhan make the link between drug abuse, crime, poverty and capitalism. If anything, his plea for self-atonement and for black men to admit they are their own worst enemies only confounded elsewhere the arguments of white supremacists that black men are sub-human.

Furthermore, his speech suggested that the social ills he elaborated on afflicted only black people, when, in fact, poverty and its manifestations respect no colour in the US, as many white families can be found living a slum existence at the bottom of the social ladder.

Manning Marable, writing about the "Million Man March” for the Guardian, said as much when he pointed out that "the single most important reality of American society in the 90s is the polarisation of classes, the unprecedented rise in income and profits among a small minority of American households, and the expansion of social misery, falling incomes and inequality for the majority” (16 October).

Had Farrakhan made a similar observation, and revealed that between 1980 and 1992, for instance, the real average income for the lowest 25 percent of US families fell from $12,359 to $11.530, and that during the same period the real average income for the 25 percent at the top of the social ladder rose from $78,884 to $91,369, then he would have made a statement that might have convinced a wider audience.

Farrakhan, however, was not out to confront the capitalist system. His Nation of Islam organisation actually advocates a form of “petty capitalism”. What he did do was help re-emphasise some of the prejudices that have helped keep capitalism in the ascendancy. Farrakhan, for example, is a fervent opponent of gay and lesbian rights and condemns demands by black women’s groups for full equality, social empowerment and reproductive rights. A few days prior to his "Holy Day" he even told one TV interviewer that jews were “bloodsuckers" who had exploited blacks and that Judaism was a “gutter religion”.

The "real evil" he sees as "white supremacy”, and it is as a buffer to this that he founded the Nation of Islam, a 1.5 million strong organisation that preaches a gospel of separatism and racial pride. Its ideological essence argues Marable is “black nationalism, the rejection of white institutions and multiracial alliances".

While it is perhaps true that the black American underclass “represents . . . one of the most thoroughly atomised societies that has existed”, as Francis Fukuyama states in his recent work Trust The Social Virtues and the Creation of Prosperity, such an obscene grievance will never be challenged by inward-looking solutions such as self-atonement and the establishment of a “nation within a nation", "a domestic colony within the capitalist US" (to borrow Marable's words).

The task for black males in the US is no more to enlist in some black separatist group than it is for black women to "stay at home and pray with the children", as Farrakhan suggested.

Impoverished and oppressed

The fact of the matter is that there are as many impoverished and oppressed white Americans as their black counterparts. And there is more that unites the two as exploited workers, existing as a single class, with the same basic needs and desires, than can ever divide them along racial or cultural lines.

Furthermore, contrary to Farrakhan's ideas, it is a basic socialist principle that human behaviour is determined by the social system people are conditioned to live in. Crime and drug abuse is the individual's response to a life of alienation and inequality and will only disappear when the present social system is overthrown, not when black males join "churches, mosques and synagogues".

That black people are twice as likely as white people to be unemployed in the US, and three times as likely to be on welfare, says far less than Marable’s revelation that in 1993, the top one percent of all income earners in the US had a greater combined net wealth than the bottom 95 percent (New Statesman and Society, 27 October). The latter is indeed a greater indictment on the capitalist system than the former.

John Bissett

Some Comments on the American Election (1956)

From the November 1956 issue of the Socialist Standard

We take our elections somewhat more seriously than they appear to do in the United States. Here the stunts are a little more subtle, less reminiscent of circuses and music-hall shows. But there is something in the American way of life after all, for if we are going to have the farce every few years of “choosing” between capitalism and capitalism, let it at least be entertaining.

And no one can deny that the American elections are that. 

The “Choice"

In America the two major parties are the Republicans and Democrats, and it has been said that the difference between the two is that one is in power and the other is out. This is true in America even as it is in this country with the Labour and Conservative Parties. Tradition plays a large part in American support for their parties. The Democratic Party is traditionally “for labour,” although in practice this means little except that they can count on some support from the Trade Unions. Traditionally the deep South, with its violent opposition to any advancement for the negroes, is Democratic, but some Democrats of the North, who consider the Party to be “progressive,” are considerably embarrassed by the reliance that the Party places on its Southern support.

Personalities

Personalities are important in any election, so we should see who are the people hoping to get the votes in the present election.

The Republican candidate for President is, of course, Eisenhower. A man by experience not a politician, but a soldier, mainly useful to his Party because of his extraordinary popularity. He appears to be something in the nature of a figurehead in that, judging by his speeches, he does not show signs of having a great grasp of the problems that his government has to attempt to tackle, and his comments are usually vague generalities mixed with good will, such as when, speaking on the problems of de-segregation of schools, he said: "Here is a problem, charged with emotionalism, where everybody has got to' work hard with all of the strength he has, and I think that the more that work is done privately and behind the scenes rather than charging up on the platform and hammering desks, the better and more effective it will be.” This statement was in answer to a question as to his policy, and it will be seen that although be says quite clearly that we must all work hard to solve the problem, he does not suggest what the solution should be.

His running mate, for Vice-President, is Richard Nixon. A young man, with a reputation for ambition, and unpopular with both Parties, he would probably not have been nominated had not Eisenhower backed him.

On the Democratic side we have the Presidential candidate in Stevenson. He is the man who didn't want to be President, and who, in 1952, took a lot of persuading to agree to stand. This time it was easier. As one columnist said (before Stevenson agreed to stand in this election), it is a little difficult to play the reluctant virgin twice.

The reluctant egg-head

Stevenson has a great disadvantage in a politician in that he has a reputation for being intelligent. This is commonly known in the United States as being an “egg head.” and although in most countries intellectuals are looked upon with some suspicion, this is particularly so in the United States. In the last election Stevenson lost many votes because of his habit of using words of more than two syllables, but this time he is determined to overcome this disadvantage. In the recent Californian Primary election campaign he met "the common man ” on street cars, shook hands, kissed babies and young ladies, and spoke in a way that the people could understand. It worked, although it is said that Stevenson looked most uncomfortable in his new role. One of the minor aspects of his background that could affect the voting is that he has been divorced. Although be has not remarried, it is thought that some Catholic voters would feel unable to vote for him for that reason.

The Common Man himself

The Democratic Vice-Presidential candidate is Estes Kefauver. He is the man who wanted to be President, but has settled, for the moment, for the chance of being Vice-President. Kefauver goes in for all the gimmicks of elections—only more so than anyone else. He has put hand-shaking on an assembly line basis, and has worn more funny hats than any other American politician— his favourite being the coon-skin hat. Kefauver is a contradiction—a man who goes in for more electioneering tricks than the others, but a man who is generally liked by the public—especially in the farming areas, and disliked by other politicians. One voter explained that he liked Kefauver because you felt that if he came by when you were raking manure in a field, you felt sure that he was the sort of man who would take off his jacket and start raking beside you. On policy Kefauver is somewhat vague. One columnist described his attitude thus: “When asked precisely what he stands for, he is likely to hesitate, ponder painfully, and finally come up with some such phrase as 'a place in the sun for the farmer,' or 'the best interests of the plain people of this nation,' or ‘an even break for the average man."’ (Time, 17/9/56).

The two most important internal issues are: (1) The Farm Crisis, and (2) De-Segregation.

The Farm crisis has arisen partly from the encouragement that was given to farm production in wartime and from the unfortunate fact that since the war the harvests have been good! This means that in order to avoid swamping the market with foodstuffs, which would decrease the prices and the profits, the Government has for some years guaranteed the farmers certain prices, and has purchased surpluses which have been stored in larger and larger quantities. This has in time produced other quite serious problems, such as where to store the surpluses when all available warehouses and the holds of the “moth-ball" fleet aw packed full? This is what each party is trying to answer. The Republican answer is quite simple. Pay the farmers, they say, to take land out of production and allow it to lie fallow for a time. Thus, less land will be “in production," and consequently less food will be produced, and the Crisis (!) will be mitigated. The Democratic answer is the continuation of the present policy, except that greater guarantees should be given to the farmers.

It will be seen that neither of these policies attempts to deal with this basically farcical, as well as tragic, problem of capitalism. What a problem it is to have so much surplus food! Simple—make sure you have less in future. These are the policies propounded by those who are fond of saying that Socialism would not work because there would not be enough to go round under Socialism. If America attempts to sell off the surpluses at cheap prices abroad, they are liable to precipitate a crisis in another country (as was threatened recently in South America).

Segregation

Recently the Supreme Court in the U.S. gave judgment that segregation of white and coloured children in American schools was contrary to the Constitution. This provoked riots in the Southern States recently when the school year commenced and some coloured children tried to take their places in white schools. The Southern States are in most cases determined to avoid compliance with the Supreme Court ruling, and are in many cases attempting to devise laws that will achieve the same end (i.e., segregation) in an apparently legal manner. On this subject both parties are most cautious in making statements. At the recent Democratic Conference the following statement was adopted; “Recent decisions of the Supreme Court relating to segregation have brought consequences of vast importance to our nation as a whole and especially to communities directly affected. We reject all proposals for the use of force to interfere with the orderly determination of these matters by the Courts . . . (the Supreme Court's decisions) are part of the law of the land." An attempted addendum that “We pledge to carry out these Supreme Court decisions,” was rejected.

Earlier in the campaign the Republican Party also was loth to commit itself on the racial issue. However, within the last few weeks they have been more outspoken. Some commentators have suggested that this is due to the fact that the Republicans have resigned themselves to the fact that the Democrats are firmly entrenched in the South, and that even if the Republicans courted the Southern votes with opposition to de-segregation, they would not have much success. It is interesting to observe, however, the reasons given for support for advancement of the negro. Nixon, speaking at Louisville on the 27th September, was reported in the New York Herald Tribune as follows: “The U.S. cannot afford the cost of discrimination. The loss of negro intellectual resources fully developed amounts to $15,000,000,000 a year in terms of the gross national product, now running at a $400,000,000,000 rate." (28/9/56). Thus, no mention is made of any ideals of freedom or justice for the negro population—merely the economic loss suffered by the country's capitalists.

Policy?

Generally, the Republican Party in this election is, as Ike says, “relying on their record," which is “prosperity." This means, of course, prosperity for big business, for, as Stevenson says, “There are ugly patches of poverty and insecurity which still deny dignity, even decency, to the lives of almost one-fifth of all American families."

Stevenson’s answer to the problem is that if his party was in power things would be different, but when we examine the proposals that he makes for changes in policy, it is clear that his programme differs in no essential manner from that of the Republicans.

Western "Democracy"

So this is the much vaunted “two Party system" that is recommended by British and American politicians to countries with more complicated party systems, such as France and Italy, and to totalitarian countries such as those behind the iron curtain! From the point of view of the ruling class, there is much to be said for it. Given two parties that oppose each other but whose policies do not differ fundamentally, the people are likely to spend their political energies arguing the toss between the two, without realising that there is a practical alternative to the system of capitalism.

Our View

What has a Socialist to say about these parties and their personalities and policies?

What is clear in America, as in Britain, is that for the worker (and this includes the many who like to consider themselves “middle class") there is little to choose between the parties, and the only arguments are as to which can run capitalism in the more efficient manner.

A Socialist examines the record of those parties which have claimed to govern in the interests of the mass of the people. Any objective analysis of the past shows that all these attempts have failed. Why have they failed? Is it for lack of good will, corruption, lack of knowledge or intelligence or honesty? These factors crop up continually in politics where there are rich plums for the successful, but the reason for consistent failure by all contenders to save Capitalism is that the nature of Capitalism itself is that it is a class society, which can only be run in the interests of the ruling class, the Capitalists.

Some Election Slogans

Do you want the threat of war to continue and possibly become a fact? Do you want the continuance of poverty while food surpluses pile up and goods accumulate which the poor cannot afford to buy? Do you want a continuance of the insecurity which means that even if you have a job now, you may be unemployed tomorrow if there is a slump? Do you want to ensure that the housing problem will remain unsolved? Do you want to make sure that your children will have a life much like yours, with all these problems that will crush the humanity out of them, make them automatons, and take the joy out of life?

In a word, do you want Capitalism?

Of course, these aren’t the words that are used to ask for your votes. But this is what, in fact, is offered you at each election, and what is being offered to the American elector now.

To the voter in America or elsewhere we say—there is a real alternative. With your help we can establish Socialism. Without it we, along with you, will continue to have all the problems of Capitalism, whichever party is in power.

Socialism will be a world-wide society in which the means of production will be held in common and used for the benefit of the whole of society. It is profit and property which cause wars and poverty. It is Socialism that can make these problems things to read about in history books.

L. B.

Education and the Southern Negro (1956)

From the November 1956 issue of the Socialist Standard

Some parts of the Southern States of America have recently been the scenes of intense anti-negro mob violence. This violence was part of resistance to the attempts by the American Government to integrate negro and white school children within the American system of education. One of the reasons given why the negro should be rejected is that he is “biologically inferior" to the white, and that integration of negro and white will ultimately create a general lowering of human standards, both biologically and socially. We of the Socialist Party do not accept these vicious assumptions. The question important to us is this: What is it about the biological make-up of the various branches of the human family that prevent it from living together in a universal harmony of mutual co-operation? The answer is nothing, and this is the principle that is a guide to Socialists on this issue.

It is now a little over two years since, in 1954, the United States Supreme Court ruled that the segregation of negro and white students, within the American educational system, was unconstitutional. It is little over a year since the High Court ordered Federal District Judges to enforce this ruling “. . . with all deliberate speed." The Atlantic Edition of the New York Sunday Times (9th September) gives a State by State account of what has been accomplished toward the integration end since these decisions were made. Its message to those who claim such integration as an ideal, particularly when dealing with the States of “ the deep south," is grim.

“Virginia.—There has been no integration in the State’s public, elementary or high schools, nor is there likely to be any this year."

"North Carolina.—No negroes have entered the high or elementary schools of North Carolina.” 

“Georgia.—Relying upon legal safeguards enacted prior to and after the U.S. Supreme Court decision outlawing segregation in the public schools, Georgians expect to operate their schools on the customary dual basis.”

“Florida.—In Florida a record number of students have started back to school—all in completely segregated classrooms—without incident.”

“Alabama.—There is no integration anywhere in Alabama’s public schools, except at the college level”

“Mississippi.—Not a single negro student has been integrated in a white school.”

“Louisiana.—Louisiana begins the school year with segregation still strictly enforced in all elementary and secondary schools.”

In all these States, which include a total of 1,900,000 negro school children, resistance to integration is being organized at the highest civic levels.

In Texas, Arkansas, Delaware, Oklahoma, Kentucky, West Virginia and Tennessee, with a total of 550,000 negro school children a very casual interpretation has been placed on the directive “. . . all deliberate speed,” although some measure of integration has been achieved. In no sense is the principle of integration completely accepted by appropriate State Boards of Education.

Border States, such as Columbia, Missouri and Maryland, which contain 250,000 negro school children, whose populations are less than 10 per cent. negro, are steering a definite course in the direction of integration. In a word, action on the Supreme Court’s ruling, for the majority of America’s southern States, is being resisted in one way or another.

Both negroes and whites have founded organizations to protect what they think are their best interests. Negroes have founded the National Association for the Advancement of Coloured Peoples, and throughout the south this organization has attempted, by court order of Federal law, to enforce the ruling. On the other side of the tragic rift the White Citizen’s Councils exist solely as anti-negro bodies. Their doctrine is an irrational horror of “Jim Crow.” Their hopes and desires probably amount to nothing more than the realisation of the sentiments expressed in the corrupt version of the song sung to the tune of John Brown’s Body, “we’re gonna hang a nigger from a sour apple tree.” At all events, he should certainly be kept in his place.

This September began the new school term. In some border States of the south, where integration has been partial, some ambitious negro mothers packed their children off to schools which had formerly been exclusively white, and so were produced some explosive, very ugly situations. Clinton, Sturgis, Oliver Springs, Clay, and Mansfield were towns that received much publicity as scenes of mob violence.

Sturgis is a mining community of 2,500 in Kentucky. On Wednesday, the 5th September, nine negro students tried to register at the local high school. They were confronted by an angry mob. The New York Sunday Times (9th September) reported: “That night four units of the Kentucky National Guard moved into town: next day the guardsmen escorted the negro youths to school. A crowd of five hundred townspeople yelling for "nigger blood," tried to break through the ring of troops . . . As the negro youths left school Thursday the mob shouted: “We'll get you niggers if it takes all year." Friday the negroes did not go to school—several reported their parents had been threatened with loss of jobs unless they stayed home . . . But all across the south last week there were sporadic outbreaks—every day new demonstrations against desegregation were staged, and every night, in front of some southern schools, a cross was burned."

What are the motives behind the 1954 Supreme Court decision? In 1950, when President Eisenhower was president of Columbia University, he commissioned an enquiry into manpower wastage. The report of this enquiry was published in a book written by Dr. Eli Ginzberg, director of the enquiry, entitled “The Negro Potential." Reporting the results of this enquiry under file title “Waste of Human Resources," The Manchester Guardian (15th May, 1955) said: “America’s 15,000,000 negroes are its single most under developed human resource, and they cannot reach their full potential usefulness until they are thoroughly integrated with the white population . . . The report said that if education for negroes was raised to the level of that now available for whites, the annual rate of negro high school and college graduates would be more than doubled . . .  It said that file record of negro troops in the war (1939-45) was less good than that of white troops. It attributed the difference to the handicaps brought from civilian life by the negro soldiers and the fact that they were segregated. It said that records of Korea, where negroes were integrated, showed a marked improvement." Quoting the report itself, The Manchester Guardian further said: “Only when negro and white families can live together as neighbours, when negro children and white children can play together, study together, go to the same church—only then will the negro grow up properly prepared for his place in the world of work” (Our italics.)

The results of this enquiry, which are bound to have influenced the thinking of men in high administrative positions, should be noted in conjunction with other facts. The conference of Southern Governors held in Alabama in 1955, was told that in 1900 the south had only 9 per cent. of the nation’s manufacturing facilities; now it has 25 per cent. In 1939 the south’s industrial output amounted to 11,000 million dollars; in 1955 it reached 60,000 million dollars. In the next ten years the south expects to build 10,000 new factories

What does all this mean?' It means that in conditions of general boom, when the southern States are expanding their industries fairly rapidly, because of prejudice and segregation, the southern negro lacks the modern cultural equipment necessary to his efficiency as an American wage worker. It means that the vast mass of human material in the shape of the southern negro is not being exploited to its full capacity. The issue is not one involving any “forces of progress,” and the New York Sunday Times (9th September) will only assist confusion when it claims that the issue is “the right to learn." The real issue is that Capitalism, in its further development, in its further consolidation, is being fettered by the prejudices of local southern opinion.

What then is the role being played by the pro-integrationists and reformists in the south? The end to which they work is the integration and consolidation of the American working class as a stereotyped, regularised social grouping, efficient to the highest degree, regardless of colour, creed or clan. They seek to make all American workers the mass products themselves of a mass production technique, known as the American education system. This education is the cultural priming that the mentality of the modern wage worker presupposes. It is geared to the demands of industry. It accomplishes much more than a working knowledge of the three r’s. It cultivates a nationalist sentiment, it inculcates the values and moral concepts that provide the solid ideological pillars supporting modern propertied society.

The word integration, within the context of this problem, is used narrowly to mean negro school children receiving the same education as white children within the same classroom. This may or may not be accomplished. What is certain is that capitalism cannot contain any truly integrative principle. Capitalism of necessity sets man against man in one way or another. Even if negro children did receive the same schooling as white children, it still would not make the process of education integrative, for the education system constantly selects and excludes. Its streams and channels are selective, and its examinations are designed to exclude rather than incorporate. The education that a child receives marks his handicap or his advantage in the race, which at the lowest level starts out from being a dustman’s son and finishes ideally in being a bank manager, or perhaps even a doctor. But this is “success," and “success” comes only to the few. Education is one of the ladders by which it can be reached. At the bottom of the ladder is the broad thick base of “failures," but with selection and exclusion, the ladder is narrowed down until at its topmost pinnacle we find those for whom initiative was a virtue. They made the grade. The worker is in constant competition with the worker next to him, competing for places to live, competing to get food, competing to get jobs, and competing to hold them. Any truly integrated social situation would have to be outside this narrow individualistic competition. Only the society functioning along lines of mutual co-operation and meeting the real needs of man as a whole can be truly integrative.

One thing surely will frustrate the southern integrationist’s hopes, and that is a slump or a margin of unemployed. With little point in taking up the negro labour .slack, surely the fervour of the Government's bent on educational integration will be cooled, and events have taught us that in such a case we should expect an intensification of race hatred. Such events should teach the white worker that he is a victim not of any “black menace," but a victim of the indiscriminate vicissitudes of a system which is not concerned with his true human needs. The “black menace” problem for the white worker is a myth, just as the hope that educational integration under capitalism will bring the negro worker happiness is also a myth. In fact, with each other’s help, they have a new world to win—Socialism.

P. K. L.

Kennedy and after (1964)

From the January 1964 issue of the Socialist Standard

It is part of the mystique essential to the leadership cult that the leaders themselves, dead and alive, are surrounded by myths. When they die in as dramatically horrible a way as the late President Kennedy, the myths may become more exaggerated than usual. Everyone, except for a few lunatics like the Deep South segregationists who cheered when they heard it, must have felt a chill of horror at the news of Kennedy’s assassination. Everyone must feel for Mrs. Kennedy in her endurance of an experience to haunt her for the rest of her life. It is never pleasant to look upon the results of violence, especially the sort of which simmers beneath the garish shell of a city like Dallas.

But the world is larger than one man, no matter how powerful he may be—and Kennedy was a very powerful man indeed. The eminence of the people who attended his funeral is proof—if more proof were needed—of the fact that the United States stands supreme in world capitalism today. But whatever sympathy we may feel for Kennedy we also feel for the millions of other people who suffer under capitalism. We feel it for those who meet, without headlines, equally horrible deaths in wartime. However much we sympathise with Mrs. Kennedy in her grief, we have the same feelings for the relatives of those who died in battle, or in air raids. We feel for all the unnecessary suffering which property society imposes on the human race—for the hunger and the fear and the cruel struggle that is so often the business of living.

Because we feel these things, and want to do something about them, we are Socialists. And because we are Socialists we try to dispel the myths which help to sustain capitalism, no matter what or whom they concern.

The first notion we have to examine is the one which is held, in different ways, by the man who shot the President and by the people who applauded, and by those who grieved, his death. This is the notion that murdering Kennedy will substantially alter the course of history. Predictably, there have been many comparisons with the assassination of Abraham Lincoln at the end of the American Civil War. Yet Lincoln’s murder did not change anything. It did not alter the fact that the North had won and that as a result the American Union would continue to be solidified and to develop into the great power that it is today. If the American Negro is still, in many parts of the United States, held in near slavery, that is only because one of the real factors in the moulding of history—the massive will of a people—wants him to remain so and not because a man who is mistakenly supposed to have stood for Negro freedom was murdered.

In the same way, the policies which Kennedy followed, whatever superficial effect he himself had upon them, were basically determined for him by the conditions of his time. Kennedy, it is said, regarded politics as the art of the possible which means, among other things, that he tried to acknowledge the realities of modern capitalism. The new President, Johnson, lost no time in declaring that he, too, would work within these realities. Thus there will probably be no change in Washington’s new attitude towards the Soviet Union. This attitude sprang, not from a change of heart on the part of Mr. Khrushchev, nor from a pacific impulse on the part of President Kennedy, but from the new balance of power after the rift between Russia and China. This rift, incidentally, was symbolised by different reactions to the news of Kennedy’s assassination—regret in Moscow, jubilation in Peking. This situation has brought about a change in Russo/American relations; American policy is now the compound of firmness and caution upon which the dead President put his stamp.

We are accustomed, now, to hearing such changes described as the actions of peace-loving leaders. President Johnson has run true to form on this; in, his first speech to Congress he said:

“We will be unceasing in the search for peace—resourceful in our pursuit of areas of agreement even with those with whom we differ—and loyal to those who join with us in common cause.”

There will, too, be no change on civil rights. Racial intolerance is a considerable obstacle to the advance of organised industry in some parts of America; any government which faces modern realities must be opposed to it. Here was one of Kennedy’s greatest difficulties. He knew the importance of desegregation but he also knew that to push a programme of equal rights would cost him votes. And so it did. He was, in fact, in Texas in an effort to heal a split in the local Democratic ranks, and to rally support for his presidential campaign next year, when he was shot down.

The Kennedy policies, then, will continue because they expressed the conditions and the needs of American capitalism today. If some Congressmen opposed them, if fanatical racialist Senators from the South persisted in regarding Kennedy as a dangerous revolutionary, that is only a measure of the fact that they reflect the ignorance of the people who elected them. This ignorance need not concern only such things as class consciousness; it can also apply, as it does in the case of racial intolerance, to the realities of modern capitalism. Johnson will also do his best to make the United States face these realities. “I hate this as much as you do,” he once shouted at some obstinate Congressman, “But this is happening.” Which is a typically Texan way of summing it up.

Kennedy’s image was of a gracefully relaxed, yet energetically driving, young man. A cultured, sincere man; a man whose good looks, background and accomplishments made him something of a model for every modern sales executive. Kennedy was rich enough to have had, and to have taken advantage of, a very good education. One report put his personal fortune at between £3½ million and £4¼ million, and that of his father at something like £100 million. His social regime in the White House showed that he was deeply appreciative of the arts. But at the same time Kennedy was a very cool politician. He planned years ahead for his assault upon the Presidency. The manner in which he convinced the Democratic Party that his comparative youth and his Roman Catholicism did not weaken his power to attract votes was a classical example of his single-minded political campaigning. His professed sincerity and ideals did not prevent him, when he named Johnson as his Vice-Presidential candidate, from working the vote-catching compromise which is usual in American presidential elections. The campaign itself was a masterpiece, with Kennedy the man very much in control. Alistair Cooke reporting the campaign for The Guardian, contrasted the possible reactions of the candidates if they lost. Nixon, he thought, would take defeat bitterly but Kennedy would not let it worry him—he would “sleep sound o’nights.” 

There is no reason to suppose that Kennedy’s death will basically change anything. Perhaps there will be different decorations at the White House, or fewer famous musicians performing there. But the ideas and the policies which come out will be to all intents and purposes the same as if Kennedy were still alive. This is what American investors thought; Wall Street slumped when the President was shot, but a couple of days later it recovered with a rise the like of which has not been seen for over thirty years. The Stock Exchange in London, and its equivalent in other capitals, were also not slow to express their opinion that, whoever is in the White House, capitalism is going to live on.

The Cuban crisis made Kennedy the first man ever to have wielded, in apparent earnest, the threat of nuclear war as an instrument in capitalism’s international disputes. The manner in which he handled that crisis may be enough to set him down as one of the world’s more incisive leaders. Because of this, he will be buried in the myth that a leader’s political skill, or lack of it, substantially alters history. In fact, Kennedy was very much like the men who were Presidents before him, and the man who has succeeded him. He worked within the art of the possible. Perhaps at times he hated what he was doing yet was compelled to do it—because it was happening.

Ivan

50 Years Ago: Education and the Southern Negro (2006)

The 50 Years Ago column from the November 2006 issue of the Socialist Standard

Some parts of the Southern States of America have recently been the scenes of intense anti-negro mob violence. This violence was part of resistance to the attempts by the American Government to integrate negro and white school children within the American system of education. One of the reasons given why the negro should be rejected is that he is “biologically inferior” to the white, and that integration of negro and white will ultimately create a general lowering of human standards, both biologically and socially. We of the Socialist Party do not accept these vicious assumptions. The question important to us is this: What is it about the biological make-up of the various branches of the human family that prevent it from living together in a universal harmony of mutual co-operation? The answer is nothing, and this is the principle that is a guide to Socialists on this issue ( . . .)

One thing surely will frustrate the southern integrationist’s hopes, and that is a slump or a margin of unemployed. With little point in taking up the negro labour slack, surely the fervour of the Government’s bent on educational integration will be cooled, and events have taught us that in such a case we should expect an intensification of race hatred. Such events should teach the white worker that he is a victim not of any “black menace,” but a victim of the indiscriminate vicissitudes of a system which is not concerned with his true human needs. The “black menace” problem for the white worker is a myth, just as the hope that educational integration under capitalism will bring the negro worker happiness is also a myth. In fact, with each other‘s help, they have a new world to win – Socialism.

(From an article by P. K. L., Socialist Standard, November 1956)

UNO and Human Rights (1960)

From the September 1960 issue of the Socialist Standard

When the diplomats and politicians of the various capitalist states get around conference tables, they very often snarl at one another and engage in mutual mud-slinging like of lot of spoiled children. They are looked up to as the representatives of nations and although they really represent only a small minority in each country, the capitalist class, workers are taught to regard them as great men. The average worker feels dwarfed and powerless beside these "mighty” minds, who have often met and not even been able to agree on an agenda or have had head-on battles over the shape of the table. Regardless of their different native tongues, they all speak the language of “King Capital” in the conference chamber. In the highly distrustful atmosphere which prevails among the highly dignified gentlemen who gather in these highly iniquitous places, there is a marked tendency to be regarded as naked unless clad in the “protective” armour of the hydrogen bomb.

Back in 1948 when the war was still fresh in everybody’s memory, these henchmen of the world’s ruling class were capable of sounding very lofty and humanitarian. Obviously after six terrible years of the unlimited butchery of working class men, women and children all over the world, the warlords had to make a show of peace-loving. The victims (or rather future victims) must not be allowed to get suspicious of the boss’s motives. Hence the vast propaganda agencies. Hence that elaborate white-elephant, the United Nations Organisation.

The Declaration of Human Rights was proclaimed in December, 1948, by the General Assembly. It is worth while looking back at some of the articles in this declaration to see just how incapable of realisation these high-sounding ideals are under capitalism.

Article 1 of the International Declaration of Human Rights affirms “All men are born free and equal in dignity and rights. They are endowed by nature with reason and conscience, and should act toward one another like brothers!"

When capitalism really caught up with this U.N. dream in 1950, the U.N. became an instrument of war in Korea. Brotherhood and Reason were replaced with bloodshed and ruthlessness.

It is impossible to give here half the instances, where capitalism denies reason and brotherhood, but over-riding all else is the world-wide division of society into capitalist and working class The ownership of the means, of living by a few and the resultant exploitation of the many is the foundation upon which capitalism is reared. All antagonism arises from this fundamental cleavage of interest. What ”equality’’ or ”dignity” is possible within this relationship?

Article 2. "In the exercise of his rights everyone is limited by the rights of others and by the just requirements of the democratic state. The individual owes duties to society through which he is enabled to develop his spirit, mind, and body in wider freedom ”

The just requirements of the democratic state, find expression in things like conscription and often involves many people being blown to bits. Although this clause sounds very noble, because the “society” to which “the individual owes duties,” is capitalism, the freedom to develop spirit, mind and body, for the majority of people, takes the form of working all day in somebody else's factory, mine, or office.

Article 3. “Everyone is entitled to all the rights and freedoms set forth in this declaration, without distinction of any kind, such as race (which includes colour), sex, language, religion, political or other opinion, or national or social origin.”

What a prime piece of hypocrisy this clause is. Remember that America, Russia and Britain were parties to the Declaration. Russia has been a dictatorship since 1917, with only one legal political Party. America has its witch-hunts which produced the dreads of McCarthyism. Britain has, in its so-called family of nations, South Africa, with its brutal race laws.

A book, Minorities in the New World, by Wagley and Harris (Columbia University Press, 1958), has this to say:

“in the nation which has the world’s highest standard of living and a heritage of equality of opportunity for all men regardless of race, creed, or nation origin, approximately fifteen million Negroes in the United States have suffered from some of the most severe forms of economic, residential, educational and personal discrimination.” [page 19].

” In 1919, when millions of servicemen returned and looked for their old jobs, no fewer than 26 race riots broke out in American cities. The worst of these took place in Chicago. Twenty-three Negroes were killed, and 178 Whites and 342 Negroes were injured. A second rash of race riots developed during and after the Second World War, coinciding with a second wave of Negro migration from the South to the North. Economic insecurity of the Whites, and fear that the Negro is ‘rising' have been the principal causes of these outbreaks” [page 135].

We have already mentioned the crippling limitations which “social origin” places upon members of the working-class of both sexes and all nations and colours; let us press on to Article 4.

“Everyone has the right to life, to liberty and security of person." While the lives of the working-class are spent making profits for the Capitalist Class, to talk of “liberty” is a mockery.

The world's populace has never had less “security of person” than today with the ruling classes represented by the same diplomats and politicians (or their successors) threatening each other with annihilation when they fail to agree about the division of the plunder.

Article 5. “ Slavery is prohibited in all its forms. ” If the capitalist class could not trust their legal word-spinners, this would be a very startling clause indeed. As it is the United Nations Declaration of Human Rights, is just an empty mass of verbiage. Not a finger has been stirred by U.N.O. to remove wage- slavery. In fact, as more and more countries develop capitalism (instance Africa, India and China), wage-slavery is invading every last corner of the earth’s surface. The wages-system will require more than a U.N. proclamation to prohibit it.

To sum up, the following observation must be made. Proclamations will never abolish the economic conditions or the ignorance and narrowness from which racial discrimination arises. The man standing in a London bus queue can be heard to say, on seeing a coloured man drive by in a car, “They know how to get in, don’t they? ” The resentment of individuals over housing and jobs find many petty forms of expression. These are rooted in the very nature of capitalism. In a society based on a privileged and an exploited class relationship, finding scapegoats is inevitable as an outlet for the frustrations and privations suffered by the working class.

The U.N. declaration was perhaps never meant to be taken seriously. It was never intended to touch the fabric of capitalist society. If it can help to kid the workers that something will be done to keep them happy, it will have served its purpose. The present position shows the hazards of having faith in leaders. The way out is for workers themselves to understand their subject position and by taking enlightened political action for the first time, make the means of production the common properly of all mankind. This will abolish their undignified status as wage slaves, and in the same move relieve the masters of cant and humbug of the task of drafting windy declarations.

Harry Baldwin

The Racial Problem: Conflict in the U.S.A. (1963)

From the August 1963 issue of the Socialist Standard

Our comrades in North America are making most effective use of the radio in putting over the case for Socialism. They recently broadcast a talk over WBCN in Boston on the current racial disturbances in the United States. We believe that this on-the-spot Socialist analysis will be of interest to our readers and have pleasure in reproducing it below.

It took place in Birmingham, Alabama. Thousands filled the streets, hundreds of Negroes were jailed. The police and firemen used water and vicious dogs on the marching men, women, and children who practiced, as they marched, the doctrine of non-violence. Then an agreement was reached by the Negro spokesmen and the committee of the “white power structure ” made up of a group of “white” civic and business leaders.

A week before, swarms of Negroes overwhelmed the police lines and swept through the downtown area, so state troopers were called in to reinforce the local police.

After Birmingham was quiet for a few days the “white” activists struck, They bombed houses in the dead of the night of May 10, also a motel where many of the Negro leaders were staying. The reaction was a renewed frenzied wave of emotion. Mobs roamed the streets smashing windows, overturning cabs and seeking revenge. The situation finally was subdued but not until President Kennedy sent some 3,000 Federal troops to the area and alerted the national guard.

Whether the situation in Birmingham, Alabama, breaks out anew or remains quiet, there still will be the large question that the events in that city are bringing into focus. Where is the racial problem in the United States heading?

Throughout these remarks, when we refer to Negroes, we have in mind the overwhelming majority—the exploited Negro workers. Their interests are basically as one with the workers everywhere. There is a small section of the negroes who are capitalists (some millionaires, but mostly petty capitalists) and these have a common interest with their fellow capitalists, regardless of colour, country or creed.

This is the fourth of a series and we welcome this opportunity to make our case known to you, our listeners. We have limited funds as we are supported only by our membership and sympathizers. However, we are expending our funds and our energies in this manner because we seek your attention and your support.

Capitalism is beset with all kinds of problems. Last week we focused our attention on war, and we would be pleased if those who listened would communicate with us so that we might know how you feel. Tonight we will deal with the Racial Problem.

We maintain that it is not enough to be informed. It is important to have a point of view. We cannot be indifferent to our fellows having segregation forced on them, treated like inferiors, denied equal opportunities, and worse. We maintain that prejudice is basically economic. There are more than twice as many Negro workers unemployed as there are so-called White workers out of work. The question of racial discrimination is rooted m economic prejudice.

Why are more Negroes unemployed? Why is there an unemployment problem? It is our thesis that unemployment is inexcusable. That the profitability of the capitalist arrangement is dependent on having unemployment, as well as on other factors. The employers need a reserve army of men and women out of work for two good reasons:

1. In order that those who are working will properly respect their jobs and fear the loss thereof, and
2. To keep wages in check.

Supply and demand would send the price of labour-power (wages) soaring if there were not millions of workers looking desperately for job openings. For the capitalists it is a good thing to have their workers hungry and apprehensive and not too independent. This, incidentally, is another illustration of the conflict of interests that separates society into classes.

What does the worker want? He wants employment . . . steady . . . at top pay.

What does the boss want? He wants a labour pool available in order to select his workers and at wages that are as low as possible. The more workers competing for each job, the lower will be the rate that the employer will have to pay.

And the thing that marks off our contemporary times is the wholesale introduction of automation. What does this do? It throws out of work and into the street those workers whose skills are displaced by these new monster machines. The expression in economic statistics is no longer unemployment, but—disemployment. In the steel industry alone hundreds of thousands are out of jobs and due to these new methods and machines they will never be recalled. These new processes in the mass production industries that displaced labour (which, of course, is the primary reason for their introduction) have now created a level of unemployment that has remained constant for many years. It will go higher, it cannot go lower.

Now it seems that we have strayed from our subject. Not so. As a matter of practice the first group to be affected by disemployment is the unskilled worker. As a matter of reality, the Negroes make up a large percentage of the unskilled population. And the viciousness of the circle becomes even more acute because the Negroes are the first and the worst affected. They are the first to be fired and the last to be hired.

Our contention is that capitalism breeds unemployment. Just as my colleague demonstrated last week that war is inevitable, given the relationship of rival, competitive nations, we maintain that racial discrimination can only be eliminated when we get rid of capitalism with its prejudice-breeding competition for jobs.

Let us spend a moment on the subject of racial prejudice. We might start by asking ourselves: What is “race "? Because of the factor of time we will content ourselves with making a few general observations on the question and immediately refer anyone who wants to explore thus subject further to our literature list in The Western Socialist. It might be of interest to those of our listeners who have never heard of the World Socialist Party that we are part of an international group of organizations that have in common a Declaration of Socialist Principles. There is besides our own party, the Socialist Parties of Canada. Great Britain, Australia, New Zealand, and the World Socialist Party of Ireland. One of the Principles which unite us is particular apropos at this time: . .  "The emancipation of the working-class will involve the emancipation of all mankind without distinction of race or sex.”

So once again, what is “race”? Biologically, there is no such thing as race. If ever there was such a concept, modern investigation discloses that the mixing and mingling of the human animal homo sapiens, through the centuries and over the continents has completely sullied the purity of any grouping. The colour of a man's skin, the shape of his head, the thickness of his lips, the kinkiness of his hair, his height, his weight only proves how varied is Man. In Hawaii the mixing process of different groupings is in its infancy and already it is nigh impossible to identify any individual. In Brazil the Indians and the Europeans and the Negroes are so fused that there is no Indian problem. Nor is there a European problem or a Negro problem. In the United States where chattel slavery existed until 1865, the Negroes were imprisoned in one sector of the country. Upon their legal release at the end of the Civil War and all the way up until the events in Birmingham, they have still remained imprisoned by economic shackles. This may be a good time to define slavery.

It was Shakespeare who wrote: “He who owns the means by which I live, owns my very life.” The southern Negro escaped from chattel slavery into wage slavery. Under the former he worked for a master from sun-up until sun-down and in return he received his grub, hand-me-down rags and a roof over his head. Under the wages system, the worker toils by the clock for a boss in return for which he gets an amount of money, which barely enables him to buy food, clothing and shelter to maintain himself and his family, so that he can go back to repeat the -process. Most workers will resent the description of their lot as slavery. And we answer that none are so blind as those who will not see. This is not the time for too much elaboration but suffice it to say that the government statistics support this description. Average wages of the industrial workers faithfully match the cost of living index.

Following the Civil War some Negroes came North looking for freedom and opportunity. However, with few exceptions, most were herded into ghettos— Harlems and South Ends—and in the competition for the available jobs, they were always the scapegoats. They were forced to accept menial work as servants, as elevator operators, dishwashers and worse.

Today the situation is aggravated by events taking place elsewhere. The world is in turmoil. The drive to exploit every possibility on the part if imperialist nations finally has caused Africa to explode. What formerly was anti-colonialism now is a demand for independence. The Negroes now constituting approximately 10 per cent, of the population in the United States are showing signs of being fed up with being pushed around. They are still segregated, not only down South where the vestiges of the past persist, but in the North as well. And they resent it. The Negroes are segregated but they are not ex-communicated. They listen to TV and read newspapers. Every channel of communication flashes the injustice of their lot. Some turn to extremes such as the Black Muslim movement. Others are influenced by the National Association for the Advancement of Coloured People (NAACP) and many other groups. It is the Socialist analysis that to get rid of so-called race prejudice there is only one method, to get rid of its cause, capitalism. There is no other way.

Previously we related the fact of unemployment and tied it in with competition for jobs breeding prejudice. How do the current political leaders deal with this7 Their approach is tragically ludicrous. How do they propose to reduce unemployment? By reducing taxes! With the reasoning that this will give the economy a shot in the arm, stimulate business and, lo and behold!, unemployment will be lessened This is like throwing the tide back by using a bucket.

The alternative that we propose is Socialism. Under Socialism the causes of race-prejudice will no longer exist. The entire population will co-operate in producing all the things required by society. Each person will contribute, irrespective of differences, what he is able to society—and will take from society what he needs. Under Socialism competition between human beings will cease to exist. Privilege will be abolished. People will live in harmony.

This is one of the few opportunities we have to underscore an important element in the Socialist case. Usually we get involved in answering away so many misconceptions about Socialism that we fail to bring home the fact that we stand for world co-operation—common ownership and democratic control. And in the language of every Socialist the expression Comrade is used, not in the derisive sense it has come to mean due to the distortion of our ideas when seen through the caricature in the U.S.S.R., but is a manner of addressing our brothers, joined in the greatest job in the world today, the job of educating and organizing for a Socialist world.