Wednesday, December 27, 2006

Class Politics in the USA - Interview with WSPUS and Union Activist

From the World Socialist Party of the United States MySpace page

The following is an interview conducted in May, 2006 with a WSP member - "W" - who is an organizer for the Service Employees International Union (SEIU) in the US.

R. What is the condition of the working class today? How do you see the status of people who work for a living?

W. Speaking very generally, in the early 21st Century, it's true that certain luxuries are more easily available: it seems that everybody has television, running water, electricity. Certain consumer goods are very available. Food is also widely accessible in the United States as well, unlike in other parts of the world. In some ways, particularly the American working class is in some respects, I think, sheltered from some of the more horrible aspects of global capitalism.

At the same time, plenty of statistical and anecdotal evidence suggests that people are working harder and harder, the productivity of the working class continues to rise, measured by the number of goods produced and the value of services rendered, and yet real, monetary income -- the material reward for that work -- has gone down, relative to what is produced. Workers today earn less in real dollars than they did 20-30 years ago. The other thing we have seen happen, particularly in the last 50 years (not that capitalism was ever a stable system for working people anyway), is some economic shifts in North America that have led to now-familiar practices like "downsizing" and the outsourcing of higher paid, higher skilled manufacturing jobs along with a definite rise in low-income service-sector jobs in retail and wholesale. Even in healthcare, for instance, non-professional jobs like certified nursing assistant have grown much faster than registered nurse (which is a skilled, high-paying job).

So there's definitely been a lot of downward pressure on workers, and it's become more difficult, I believe, for workers in this country to organize themselves in a fashion that allows them to effectively change their conditions for the better. Simply put, in the political sphere the choices that most people feel they have are between two political parties that certainly represent the interests of the elite. I guess one could argue that the Democrats are maybe slightly better than the Republicans, but if you look at the Clinton Administration or the Congress, where for many years we had Democratic control of both the House and the Senate, things weren't really better because of that. The same pressures of capitalism came down on people: people worked harder; it became more difficult to make ends meet.

Part of what's happened, too, as a result of this, at least in the political sphere, is that many Americans have become cynical (and very rightfully so) about the political system, because fewer than half of the people in this country who could vote do vote. And then, among the people who do vote, it's very polarized between the two parties, even though the choices aren't all that clear. For instance, in the last election voters had to choose between George W. Bush and John Kerry: two elite white men who by and large are going to pursue the same economic policies with the same ramifications for everyday people.

So I think the political system's not a very useful remedy for most people. It's not that we're getting a choice at the ballot box between capitalism and socialism or anything like that -- only between capitalism one way and capitalism a very slightly different way.

R. It's more a matter of philosophy than a real difference.

W. Part of my job has been to meet with a lot of people, talk to a lot of workers, and I've also found that somebody's voting habits don't necessarily translate into any kind of specific class consciousness. I've worked in the so-called "red" states -- such as Ohio, West Virginia and Georgia -- and some of the workers there who on the one hand are probably very conservative socially and still go to church and do things like that, at the same time had a pretty decent understanding of their jobs and the position of their jobs, and were pretty enthusiastic about supporting a union organization. They were trying to do something to positively affect themselves economically; they weren't trying to form a union purely for ideological reasons. They kind of got it economically that this would be a way for them to have more power. So I don't really know that there's that much of a correlation necessarily between whether or not somebody votes Democratic or Republican and the likelihood they'll have good understanding of the way the economic system is working on them (or working down on them).

R. Is it your impression that our fellow members of the working class see beyond the bread and butter stuff, or are they looking right at the immediate gains and not thinking about broader, bigger questions?

W. It depends. One thing to understand in labor and labor organizing: you're dealing with capitalism on a very daily basis. The term "daily struggle" gets tossed around a lot in journals like the Socialist Standard and the World Socialist Review. In the daily struggle you've got to worry about daily things -- how much money do I have to buy food for my family and pay my rent, and that stuff. So a lot of union efforts do go towards trying to remedy economic problems that are immediate. At the same time, I think people are more and more starting to turn around and embrace a progressive outlook. I wouldn't necessarily call it radical -- it's probably a more reformist thing. Although you will meet radical-minded people who do work in the labor movement and who have a better sense of this stuff. Some unions are embracing an agenda that's more social than socialist. People are becoming more conscious of long-term problems like healthcare, and unions are starting to endorse universal coverage and living-wage campaigns that affect workers beyond the ranks of particular unions.

Major unions, too, both inside the AFL-CIO and outside it, have developed a better stance in the debate now going on about immigration. If you go back a while, even Cesar Chavez of the United Farm Workers was having the union call immigration officials to get illegal immigrants kicked off agricultural fields in California 30 to 40 years ago. The argument would be that the illegal immigrants are destabilizing the work [opportunities for union farm workers], and so the reaction is to get rid of 'em. But I think now, particularly in the Service Employees International Union, there's more of a tendency to embrace workers in spite of their legal status, to recognize that all workers deserve rights and the ability to fight for their rights. We represent a lot of people who work in building services and non-professional lower-income service jobs in healthcare and public services. (Many of these jobs are done by illegal immigrants, who are just as active when it comes to fighting for better wages and benefits.) We shouldn't keep splitting hairs over who's illegal and who isn't, about who gets to take part in the labor movement and who doesn't.

It's good in a way to think beyond that, to realize that capital doesn't have borders, so labor shouldn't have borders either. It doesn't really serve our interests in the long term to take a narrow, jingoistic approach like "Buy American" or "Work American." I think it's probably untenable right now, but it's very exclusive and not very open. If organized labor is in any way going to be part of a socialist movement in the future, then we need to be more open than restrictive about who takes part in it.

R. What would you say is the critical mass there? What do you think it would take in the world of capitalism at large to spark workers to think about either keeping the system or replacing it?

W. I've thought about that a lot, and at the end of all my thinking, I have a pretty ambivalent answer, in that I don't really know. It's hard to tell now because I think we're a long way off from that, practically speaking. I know it's going to take more people. More people are going to have to get organized, with an understanding that they're going to want to change the system. I think, too, in order to build a socialist movement, it can't only be through the ballot box; there has to be a component about work, about being on the job. That's everybody's experience with capitalism in a nutshell -- their experience at work. Of course, in order for anything to be successful, there has to be a real consensus. There has to be a real, conscious majority of people. That's not to say, if 30 percent of the people went out on strike tomorrow that it wouldn't be significant. It would mess things up. Maybe it might get a lot of other people thinking along [socialist lines].

R. So do you think the socialist slogan, "Workers of the world, unite!" might interest people now more than it might have back in the 60s or the 70s?

W. It may or may not; it's hard to gauge. In some ways our general political discourse has moved further away from the concept of workers uniting. On the one hand, you do have groups of working people who realize there are problems that need to be solved: their pay's going down, they can't get the stuff they need, they want to improve healthcare, they want to improve education, they want jobs to be [available], they want to be able to make a living: embracing a more social outlook on things. But on the other hand, you also have strong economic pressures that push people toward the kind of home-owner's politics, for instance, that centers around lower taxes, gated communities, and so on -- basically getting rid of any sort of social contract between human beings. In some ways it's gotten worse.

But the way to get out of this, I think -- and it's true for labor and for the WSP too -- is that we have to do a better job communicating with people and educating them. It's always frustrating. When I'm out organizing, talking to workers at their door, going into their homes and talking to them about forming a union, I can't come out and say, "Well, this is how you ought to think; this is how you ought to feel; you're getting screwed; this is what you're going to do about it." You've got to start planting the seeds; ask questions like, "Are you satisfied with your job right now? Oh, you're not? What would you like to improve?" You know, try to get people in the process of thinking critically, like, "Hey, wait a minute! My life (job) isn't that great, it should be better; what am I going to do to make it better?" [The point is] getting people to think about that. I think maybe basic union members -- people who are active at all -- because they're part of a union, an organization that's trying to fight for economic rights, think about that more than the rest of the population. You're forced to.

R. Would you say that two of the benefits of being in a union are that there's a better chance of becoming a critical thinker, and at the same time getting a sense that by joining with others you can really do something?

W. Yeah, I think there's definitely more potential for that in a union than without one. Not to say that's always how it works out. Plenty of people never seem to be able to connect the dots. I don't know quite why that is. Part of it's the fault of those of us who are left to run things on a day-to-day basis, because we can't communicate with everybody and we don't necessarily communicate effectively. In some cases, there are obviously people who will take more reactionary views on a lot of things.

The part of being in a union is that you should be actively in a position where you're trying to change stuff -- and change it for the better, and do it in an economic way, not just some ideological or rhetorical way. It's like we're going to take an action to increase our pay, or we're going to file a grievance as a group against our boss who's discriminating against one of our co-workers. It's definitely the idea that as individuals we're not that powerful, but if we're in it together and organized as a group, we can accomplish things we can't accomplish as individuals.

And when you're in a union, of course, you pay dues, and that's not just to pay staffers; that's to have resources available. We live in a capitalist system right now, and the bosses and our employers have a lot of money. And the other thing about a union: unlike other social change organizations that exist, there's a more stable base of revenue that you can use to fight back. I know people who work for reformist organizations out there, who are trying to fight for various [pieces of] legislation, and part of the problem non-profit organizations have is, they don't have any money. And when you're fundraising and concerned to make payroll at the end of the month as an organization, when do you actually have the time for any kind of struggle? The thing about unions is, when you have a stable dues base, you can use your power better, I think, than any other organization can.

That said, American unions in particular have to develop a much more critical analysis of the political system and get away from this idea that we have to support the lesser of two evils. Organized labor's been throwing a lot of support behind Democrats who don't give a shit about workers, and who frankly don't give a shit about organized labor either. We have to think, OK, if we can master some power on the job, how can we use that to make better changes on the job -- or to really change society?

R. What sort of role would you say labor organizing plays, in political and economic terms, in the context of the society that we now have?

W. First of all, on the political side of things, organized labor in this country has very roughly 15 million members. That's only about 13 percent of the working population, of people who would otherwise be eligible to form a union, and that's spread out of course among a variety of unions. You've got some relatively large ones, like the National Education Association (the largest union in the country with about 2.7 million members, most of whom are public school teachers -- overwhelmingly they're public school teachers or other school employees).

The union I work for, the Service Employees International Union (SEIU), has 1.8 million members. It split from the AFL-CIO last summer and is the fastest-growing union in the country. We try to organize public sector workers, like state employees, healthcare workers, human service workers and janitors. Those are the big sectors of the Union; and in any of those sectors, we probably represent only a very small percentage of the overall population. Of course, in New York City we have a critical mass of healthcare workers: hospital and nursing home employees; in states like Massachusetts and Maine, we represent almost all of the state workers. So we do have density in certain areas, but it's not uniform.

A lot of the rhetoric around our leaving the Labor Federation is that it did not use its resources well enough to do a couple of things: one was to hold politicians more accountable -- and that's a pretty convoluted thing. The second point was that the AFL and most of the unions in the AFL were not doing enough to organize workers. And that's by and large true: the overall density of union workers has declined; the sheer number of union workers has declined. Meanwhile, parts of the job market are expanding, some more rapidly than others; and as we know, the capitalist system is not going to pay workers a suitable amount of money on its own. It's not on its own going to give people the tools they need to live.

And so the Change to Win Coalition -- made up of SEIU, the Teamsters, the United Food and Commercial Workers, UNITE HERE (which is the Garment and Hotel Workers Union), the Carpenters Union and the Laborers Union -- said, OK, we're going to do something about it; we're going to take the money we would have given to the AFL-CIO (which comes out to like $30 to $60 million) and we're going to spend that money on organizing, and as organizations ourselves we're going to spend more of our own resources on organizing. What that means in SEIU is that the International Union (the U.S. and Canada) spends more than half of the money it gets from affiliates on organizing the workers, and then every local union throughout the country is expected to spend 20 percent of its resources on organizing.

At the same time, just throwing money at something isn't the end-all and be-all: there needs to be a better mobilization, a better communication among members. It's often said the best organizers are members of the union, and I think that's probably true in most cases. There could be a better use of resources and mobilizing with what we already have. It's going to take time, but hopefully the new members who come in through organizing efforts will be able to participate and really make the decisions. I think if the emphasis is on communication and education, and doing things to create power for working people, then that's something I think workers would want to be a part of -- rather than just saying, OK, it's up to the top leaders of the union to make all the decisions.

The other concern that's been put out there by various people is more scary: the Change To Win Coalition is a highly centralized federation that's very top-down. It has to be careful about not becoming undemocratic. SEIU's President, Andy Stern, is the architect of the Change To Win Coalition and kind of a visionary, frankly. He's also been really instrumental in making sure the union is spending its resources on growth and organizing and winning economic power. But at the same time SEIU has also cut deals with various employers. It's good for a union to be able to make demands on an employer and make them change. But [you've got to ask] could we end up cutting deals with employers that maybe don't meet all the concerns of the workers? That can happen, too.

What all this means is that, in certain contexts with certain employers, where we're well organized, our union -- as well as other unions in the same situation -- can be very effective. It still holds true, in 2006, that a unionized worker makes one-third more money than a non-union worker doing the same type of job. It's also true that 90 percent of union workers have access to healthcare plans, while only 60 percent of non-union workers do. A union worker's much more likely to have access to a defined benefit pension than a non-union worker.

So unions, I think, at least in a purely economic sense, do still play an important role for many, many workers out there. The problem is that, without density, how relevant can organizations be that only represent 13 percent of the working class -- not only nationally, but globally as well? SEIU is in the United States, Canada and Puerto Rico -- and that's the extent of our real global reach. We started to expand and work with unions in other parts of the world, because, frankly, some of the employers that exist in the United States exist elsewhere, and if we're going to organize in the U.S. or North America, we need to be able to coordinate our efforts with workers in other parts of the world, like in England or Poland or France -- wherever they may be. We've started working with unions in India and Australia now, as well.

R. Do you think that will prosper, as late as it's coming?

W. Well, I want to hope it's not too late to do something. To give up on organized labor as a whole would be to give up on any kind of potential to change anything. As socialists we know that as long as capitalism continues, the pressure to accumulate capital -- to make profits -- necessarily comes at the expense of workers and their families. And as long as there are pressures coming down on workers, some of them are going to fight back. The problem is that, with such low density, it's hard to fight back. Plus, in the U.S., it's become very difficult (not impossible) for workers to form a union in the traditional way that we've had since the 30s: to come together and petition the National Labor Relations Board (I'm talking about the private sector), using the traditional channels of filing a petition for a union election and then being able to hold it together. The National Labor Relations Board is not fair and does not really give both sides [equal time]; for a group of workers to successfully organize a union, they have to be very well organized amongst one another, they have to trust one another, they have to communicate well with one another, and basically they have to be able to hold it together in order to win just the election. And then of course beyond that, they have to be able to hold it together to win the contract or the improvements they want to win: better pay, better benefits, better working conditions -- whatever.

R. So you think organizing globally is the key to the future?

W. I think so. Capital long ago figured out how to go global. You go to any country in the world and you're going to find a lot of the same brands, the same companies, the same employers. I'm not just saying that's true for manufacturing, like Sony TVs made in Malaysia, or whatever. You've also got service-level employers like Aramark, Sodexho, Securitas, Walmart, Coca-Cola, Pepsi, McDonald's. They're everywhere. I wouldn't be surprised if a lot of healthcare companies -- hospitals -- went global. Capital is global. And when they can, capitalists are always going to look for other parts of the world to do business in, to open up markets, to find cheaper labor forces. When we talk about organizing workers and trying to help workers have the tools to make their lives better, I don't think we can say, morally/ethically speaking, that this is only for people in North America and not for people in other parts of the world. It's like we say in the WSP: you can't have socialism in one country. By the same token, I don't think we can have a viable labor movement that's restricted to only one part of the world.

Even on a practical level, [isolating ourselves] doesn't make sense. I think [organizing on a global scale] is going to be difficult, too, because systems of labor relations are different in other parts of the world. We've got to be careful, if we want a global movement, about what sort of assumptions we bring to the table as Westerners -- even if we think of ourselves as internationalists and globally-minded, fair-minded people. You can't be totally cultural-imperialist on people, either.

R. How is organized labor taking advantage of the Internet?

W. Most unions have Web sites; not to say that there's full potential out there [yet], but it's good, and there has definitely been a real growth of on-line campaigning. That's good because it allows people to take part in campaigns when we're not all physically in the same location. But at the same time, I must say, for organizing purposes, when it comes to organizing workers, the Internet is not anything. At this point, it's just not a replacement for communication between humans. Talking to workers on the phone is OK, but if you're going to organize your union successfully, I still think you need to have workers meeting, planning and agreeing with one another about how they're going to change things. You can't do it over the phone, and you definitely can't do it through email. At some point, even though this is the 21st Century, people still need to come together and communicate with each other if they want to change things.

R. How would you compare the possibilities of organizing the workplace now with, say, 80 or 90 years ago?

W. Prior to the 1930s, the passage of the National Labor Relations Act and some level of Federal enforcement under the Roosevelt Administration, it was very difficult, more difficult [than today] for workers to organize unions. If you go back and read, say, histories of the Industrial Workers of the World at that time, or of the Knights of Labor before them in the 1880s, workers in this country or indeed anywhere in the world had no right to collective bargaining; they had no real right to free speech. But workers constantly tried to organize: whether it was the strike in the Lawrence textile mills in 1912 or in Patterson, or the various struggles that miners got into in the east -- West Virginia, Kentucky, Pennsylvania -- or out west in Colorado, Montana and those places, railroad employees, loggers in the IWW, and so on.

If you go back 80 or 90 years ago, on the other hand, from what I've read, I think it's safe to say there was probably a higher level of class consciousness among workers; but at the same time the repercussions of trying to form a union were really severe. You had the National Guards show up; you had the Pinkertons and Baldwin-Phelps agents showing up, shooting people and killing them, burning down their houses. Labor leaders like Big Bill Hayward were deported to the Soviet Union. The repercussions for workers were swift and severe from both the government and employers themselves.

Today, [in contrast], as a union organizer, I must say I've never felt threatened personally with violence; bosses and governments today don't fight workers through violent means so much. Although it's different in some cases: if you look at the struggles that farm workers continue getting into, or illegal immigrants who are here, the stakes are a bit higher, and I think there is more violence used against them in the physical sense than there is against your typical hospital employee.

R. Do you think that if workers were to try to regain the position they had going into the second world war, they would stand to face as much violence from the capitalist class as they had before?

W. Potentially, yeah. I don't know that violence is going to be perpetrated in the same way, though; I don't know if we're going to have National Guardsmen with bayonets out there, but the resistance will be stiff. We could have a crackdown on civil liberties; there could be mass lockouts or layoffs or deportation of immigrants. There are all sorts of potential ways to undermine [a movement].

R. The whole union movement could become "terrorists."

W. They (the capitalist class) have lots of legal tricks. As I've already said, it's already difficult to form a union using the National Labor Relations Board system. They could undermine collective bargaining; there are all sorts of things they could try. And if that didn't work, they could bring out the Army again -- that could happen.

R. There is a point of comparison here with what goes on in comparison with the countries of Latin America. If you read through the histories of the 70s and around that period, it sounds very similar to what used to happen to unions in this country. Not quite as bloody and gory, maybe, but…

W. Right. I'll give you an example of today. On a couple of occasions I've met union activists from Colombia, who are actually here being sponsored by American unions as refugees, essentially, because in Colombia right now, rank and file union activists are routinely getting jailed, beaten or killed. So there is a reality in Colombia and certainly in other parts of the world, where workers are fighting for pretty basic economic rights -- the right to be able to congregate and fight for better conditions, however modest or radical their demands may be. The apparatus of the state and of business does come down hard on people. I don't think we American workers generally see that. But at the same time, maybe not physically, there is a certain violence done to somebody when their economic livelihood is taken away from them for trying to improve it, when they get fired from their jobs or whatever. It happens all the time in this country. That's economic warfare against a person.

R. Capital's weak point is the workplace.

W. Absolutely. There is a weakness, if workers take a notion -- I think there's an old Joe Hill quote, something like: we can stop all the machines and make the world stand still. And that's still true. With low density and stuff, [it's true] we're a long way from making that happen. But there are definitely vulnerabilities out there. There's always that potential, and I think what we've got to be working towards (not just in the unions but in the socialist movement, too) is people figuring out how we're going to get people together to use that power that is potentially there to make revolutionary changes, to get rid of this system that creates divisions between people economically and socially, and try to actually build a new society rather than [just keep patching up the old one all the time].



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Monday, December 25, 2006

Greasy Pole: The Queen Speaks - Sort Of (2006)

From the December 2006 issue of the Socialist Standard

Through an amazing, not to say unique, set of circumstances, Greasy Pole has come into possession of an early draft of the Queen's Speech to the nation on Christmas Day. As usual, the speech makes an impressive human document, covering a wide range of vital issues with the customary insight, compassion and courage. However readers must bear in mind that this is the first draft of the speech; when the broadcast takes place it may turn out that some changes have been made.
Tradition
Speaking to you this Christmas Day, I am humbly aware that I am carrying on a tradition begun by my grandfather and carried on by my father. We are all agreed that tradition plays a vital part in our lives - we all find comfort and security in the confidence that things will stay as they are even if it would be much better to change them. Of course as the Queen I am more in favour of this than most people - after all it is tradition that is often used as a clinching argument for keeping me and my family where we are. For so many of you, my viewers, it would not come amiss if you had less regard for tradition and more for thinking about re-organising society. But we won't go into that right now.

To begin, let us look at what my government have been doing and what they intend to do between now and next December 25. (You must not be misled by the words "my government", into thinking that I tell Tony Blair and the rest what to do. The opposite is true; that is why I am speaking to you today). My government continue to fight wars in Iraq and Afghanistan, which seem to have no end in sight. You may recall that Mr. Blair and the other leaders assured us that Iraq would be a quick, clean business and not another Vietnam. They did not remind us then that the late President Johnson had promised the American people that Vietnam would not be another Korea. What future war, we may ask, will be justified on the grounds that it will not be another Iraq? And how many will be killed while this is going on?

Rebuild
This is not say that it has been all bad news from Iraq. If we can forget the soldiers who have been killed and their grieving families and the tens of thousands Iraqi corpses which testify to the murderous efficacy, if not the unfailing accuracy, of American and British weaponry, there is another side to the story. Bechtel, a big and powerful American engineering company, has just finished a contract to repair the water, power and sewage system in Iraq, supposedly to the benefit of the people there. For this Bechtel were paid 2.3 billion dollars by the American government. And what has been the result? Well 52 Bechtel employees were killed during the work. Anything else? The electricity comes on for only a few hours a day, for much of the people there is no clean water supply and the sewage is largely untreated. In a recent issue of the New York Times a professor of economics wrote that "By any material measure, Iraqis are worse off than they were under Saddam".

Crime is another matter which my government are vigorously tackling. Theft may be all very well if it is the kind which allows one class to have access to most of the wealth but not when someone tries to help themselves outside the law. Violence is admirable when it is the clean, clinical type guided out of the skies of Iraq by trained people in uniforms but it is unacceptable when it is a few rowdies on the street after closing time. So Mr. Blair's ministers are cracking down on it; they are planning to bring in more laws which will enable courts to pass longer sentences on offenders. This will almost certainly mean more people being sent to prison and I confess I am a little puzzled by this; the government wants tougher sentences because of the high re-conviction rate for released prisoners and it seems rather odd that in these circumstances there should be plans to imprison more people.

Farepak
We can all remember Mr. Blair's fine speech when he declared his intention of being "tough on the causes of crime" - meaning a crack down on problems like poverty in families, which is a standing incentive to people to take what they see as the short cut of crime to alleviate the pressures they are under. As part of this crackdown the government set up the Sure Start scheme, heralded by Mr. Blair as "…an idea (that) would lift all the boats on a rising tide". But now he has had to admit that It has not worked like that; he now says that "…Their problems are so multiple…these families then end up having five or six organisations dealing with them, but no one is actually dealing with them. If we are to change that we need a different way for government to operate". (Of course he did not really mean that last bit - governments "operate" as needed by this social system, with its poverty and doomed schemes like Sure Start).

An example of this was the collapse of the company Farepak. Now I don't need to have anything to do with Farepak because it was a firm which promised to help people with very little money to save up, a little at a time, for Christmas so that they could afford the turkey and the drink and food and the presents for the kids. It is not clear how many people were impressed by this idea; one estimate is that about 150,000 families were involved – another estimate is that their "savings" amounted to about 41 million pounds. And all this was in the expectation that come Christmas they would get a nice hamper or some high street vouchers. Except that, like Sure Start, it did not work like that because Farepak's parent company - European Home Retail (EHR) - was in trouble over their overdraft with Halifax Bank of Scotland. When it turned out that EHR was using the savers' money to pay off their bank loan Farepak collapsed, leaving those hopeful families facing a very bleak Christmas. HBOS blamed EHR for failing to have a "viable solution" to Farepak's problems. The chairman of EHR, Clive Thompson, retaliated that Farepak had been "hung out to dry" by the bank.

Merry Christmas
But the sprit of Christmas, which I am recommending to you today as the way out of the world's problems, is not entirely dead. Clive Thompson unburdened himself on BBC Radio, saying "I feel very deeply for all those people who have been hurt by the collapse, in particular those who saved for Christmas – which has been ruined". These charitable words were offered by someone who is a past president of the Confederation of British Industry and who has sat on the boards of six FTSE companies. Not to be outdone, the managing director of Farepak, Gilodi-Johnson weighed in: "I am really gutted that everybody has lost out like this". Well yes.

So there it is, this Christmas 2006. While one class in society enjoys a securely affluent life style the other endures the kind of poverty which sometimes requires them to put together scraps of money in order to survive a paltry holiday. Huge corporations make massive profits from war and the ensuing social strife. All of this at a time when we are told that this is a season of peace and goodwill. It suits me and the class I represent, to believe that. But you?

Merry Christmas.

Suckers.
Ivan

Saturday, December 23, 2006

Christmas Musings (2006)

Latest post from the SPGB blog, Socialism Or Your Money Back

Humbug and all that. Hope people have a happy holidays.

all the best,
Darren
Inveresk Street Ingrate Blog

Driven From Eden? - Was the Neolithic Revolution entirely a good thing? (2006)

From the December 2006 issue of the Socialist Standard

Some 10,000 years ago - quite recently in the four million years of human evolution - communities began to rely less on hunting, fishing, and foraging for food and settled down to plant crops and rear livestock. This change, known as the Neolithic (New Stone Age) Revolution, opened the way to landed property, city life, patriarchy, slavery, imperial conquest, and all the other delights of "civilization" - that is, class society. It has generally been seen as a great step forward for humanity. This was the view was taken Marx, who believed that the development of class society would eventually lead to a return to communal life at a higher technological level.

And yet we inherit a myth that mourns the pre-Neolithic life as a paradise lost. The Bible tells us that God drove Adam from the Garden of Eden to till the accursed ground ("it shall bring forth thorns and thistles for you") and eat bread in the sweat of his face. As for Eve, she was to bear children in sorrow and be ruled over by her husband (Genesis 3: 17--19, 23). If only they had played their cards right!

So what was life really like for our prehistoric ancestors? There are two kinds of evidence. We can learn quite a lot about the material aspects of their existence - what they ate, what tools they used, how often they moved camp, how healthy they were - from the archeological record, although its interpretation is sometimes open to dispute. We can also use information collected in modern times about people still living by hunting and gathering, such as Australian aborigines and South African bushmen, making due allowance for change in environmental conditions. Thus, many contemporary Stone Age groups have been pushed out into "marginal" semi-desert environments. In prehistoric times people lived under a wide range of natural conditions, often much more favorable to human life than the Kalahari or the Australian outback.

Even in these marginal environments, however, surviving hunters and gatherers live quite an easy life, working on average just two to four hours a day. Many daylight hours are spent socializing, dancing or napping. (See Marshall Sahlins, Stone Age Economics, Tavistock Publications, 1974.) Their diet is adequate in quantity, varied, and nutritious. For instance, the Kalahari bushmen eat over a hundred varieties of plant, including fruits, berries, nuts, gums, roots and bulbs, leafy greens, beans, and melons. Archeological evidence suggests that our Stone Age ancestors were also generally well fed and healthy. Late Paleolithic skeletons from Greece and Turkey show an average height of 5' 9" for men and 5' 5" for women, as compared to 5' 3" and 5' 0" for skeletons from a later agricultural period (3,000 BC).

At least until very recently, agriculture entailed considerably more work than hunting and gathering. Moreover, as God warned Adam, it was more exhausting work than the activities it replaced. Farmers have typically depended heavily on one or two species of grain or tuber (wheat, maize, rice, potatoes). If the crop failed they starved: recall the potato blight that caused the great Irish famine. As well as being less reliable, their food supply was poorer in nutritional quality, with more carbohydrates and less protein and vitamins.

In addition, agriculture was also bad for people's health. Dense settlement facilitated the transmission of disease and made it more difficult to dispose of human waste away from the living area. The clearing of woodland for farming created habitats for mosquitoes.

Why then did our ancestors give up their customary way of life and switch to agriculture? Mark Nathan Cohen (The Food Crisis in Prehistory, Yale University Press, 1977) argues that for a long time they knew how to plant, weed, and even irrigate crops, and, like many Amazonian groups today, did so selectively on a small scale. Not only did they hunt, fish and forage; they gardened too. But they chose not to farm until forced to do so by the gradually rising pressure of population on resources. For all its disadvantages, agriculture can yield more food per unit area, thereby supporting a denser population.

Indeed, who would voluntarily exchange the excitement of the hunt, the easygoing companionship of the foraging expedition, or the creative experimentation of rainforest gardening for the monotonous, backbreaking toil of tilling the soil?

The prehistoric development of gardening skills demonstrates that technological progress did occur in "primitive" communities and, moreover, that it tended to take more ecologically sustainable forms than it has in class society. Thus the transition to agriculture did not mark the beginning of technological progress.

Some have suggested that the Neolithic Revolution may have been socially regressive in yet another sense. Contemporary Stone Age groups are culturally open. Intermarriage is common across the boundaries not only of local bands but also of broader speech communities. Among bushmen, "individuals are free to move from group to group, partake of local resources, and participate in whatever cooperative social efforts occur wherever they are" (Cohen, p. 62). The same will apply, we hope, in a future socialist society. In the view of many though not all prehistorians, the wide geographical distribution of identical sets of tools (e.g., the Acheulian tool complex) indicates a similar cultural openness in the Stone Age. Only in the period immediately preceding the shift to agriculture did Stone Age society fracture into closed "tribal" groups.

The argument, however, that the Neolithic Revolution and the class societies that emerged from it have been socially regressive in all respects cannot be sustained. Their cultural, scientific and technological achievements cannot be denied. But as we contemplate the last few millennia, full of suffering, futility, and moral and ecological degradation, we may well wonder whether the losses outweigh the gains.

Will the establishment of socialism justify in retrospect the painful path that led to it? Socialism, unfortunately, is a much more uncertain prospect than Marx assumed. If we don't awake in time from the nightmare of class society, the Neolithic Revolution will have to be regarded as the crucial event that triggered the fatal degeneration of our species and the final devastation of our planet. After all, in the Stone Age we already had socialism, even though it was at a fairly low technological level.

To save the species and the planet, what we need is a return to the communal life of those days but at a higher technological level.
Stefan

Tuesday, December 19, 2006

Marx v Lenin - What Kind of Revolution (1974)

Found via the Mailstrom blog

Originally written and produced by members of the Aberdeen SPGB Group in 1974.

Reformist political parties, such as the Labour Party, have failed abysmally to remove inequality or solve social problems such as slum housing, pollution, unemployment, war, etc, etc. This fact along with the increasing class conflict on the industrial field is bringing an increasing number of people round to the view that there is a need for a fundamental revolutionary change in present day society. But what is this revolutionary change to involve?

The Socialist Party of Great Britain has a basically Marxist view on the nature of revolution. This is not because we look on Marx as some sort of god but because we consider his analysis to be generally correct.

Socialist Revolution and Historical Development
The central feature of the Marxist concept of socialist revolution is that it is seen in the context of the whole historical development of mankind. We contend that the basis of all societies is the means of producing wealth and the relations into which people enter in order to produce this wealth. Society is revolutionised by means of class struggles when the means of production come into conflict with the relations of production. Socialism is not just a 'good idea' which could be put into practice at any time in history. Marx attacked the views of revolutionaries such as Bakunin and the 19th century Russian insurrectionists who thought that socialist revolution was most likely in industrially backward countries.

Marxists insist that socialism is only possible after a capitalist society has been established and developed modern industry and technology. This, of course, has long since taken place and now an abundance for all is possible; but the capitalist relations of production hold back the productive forces and prevent potential abundance becoming a reality. Private property and production for profit have to be abolished for man to progress.

Who Makes The Revolution?
The only force capable of carrying out this task are the working class - all those who, owning no substantial amount of property, have to sell their mental and physical energies to an employer in order to live. Developments within capitalism lead to an increasing working class revolutionary consciousness. The class structure becomes more and more simplified and polarised into the two great opposing classes of capitalists and workers; peasants are driven off the land and into the towns to become wage labourers, small businessmen go bankrupt and are hurled into the ranks of the working class, the 'professional classes' are turned into white collar workers and increasingly realise this. Working conditions become more oppressive as work is intensified and, with increasing mechanisation and division of labour, made monotonous and devoid of any creative interest. Capital becomes concentrated in the hands of a small minority of the population, and even though workers' absolute standards of living may rise, relative to the capitalists' wealth their social position declines.

In addition to these factors, workers' class consciousness is also increased by their experiences and struggles in capitalism. First, trade unions are formed to defend and improve living standards, and then workers increasingly realise that this is not enough, and that a complete change in society is needed to solve the problems they face. Accordingly a workers political party is formed with the aim of capturing political power to establish socialism. Marx always stressed, as do we in the SPGB, that the working class have to free themselves by their own self-conscious action - they cannot be freed from above by some 'revolutionary elite.' Thus the workers' political party must be democratically organised and controlled by the membership as a whole – as is the SPGB. Marx put his principles into practice in his revolutionary activity in the Communist League and the First International, insisting on their open democratic organisation.

Peaceful or Violent Revolution?
In his early days as a revolutionary Marx thought that the only road to socialism was a violent armed insurrection. However later, when workers won the right to vote, he advocated that where it was possible the working class revolutionary party should contest elections and try and win political power by that means. If this was done there was a possibility that the revolution could be largely peaceful. Like Marx, the SPGB believes that where that means is available the revolutionary party should contest elections and, when resources allow, we do so - on a revolutionary platform of course, not on a reformist programme like the Labour Party.

Having captured political power the working class must use the state machine to dispossess the capitalists and establish a system based on the common ownership of wealth. However the bureaucratic capitalist state is not at all a suitable instrument for this task - first, therefore, the working class have to make the state organisation thoroughly democratic, with all officials being directly elected and re-callable, and being in no way privileged as compared to other workers.

The Aim of the Revolution
Socialism will be a world-wide classless society based on the common ownership and democratic control of the means for producing and distributing wealth. Thus once it has been established there will be no need for the state - the armed forces, police, judiciary, etc. - since it exists only to protect the private property of the rich minority. The government over people will be replaced by a democratic 'administration of things'.

Socialist production will be consciously planned, aiming purely at meeting peoples' needs. Thus there will be no buying and selling, exchange, prices, money, wages, or profits. In the first phase of communism Marx thought there would have to be some restrictions on the consumption of consumer goods - perhaps by labour-time vouchers - before industry could be developed to the extent where it would be possible to distribute goods and provide services free. With the tremendous growth in man's productive ability since Marx's time we consider this first phase of communism could be gone through very quickly, and free access operated soon after the establishment of socialism.

For Marxists a central feature of socialism is that work would no longer be monotonous drudgery, in which the producers control neither the labour process nor the products of their work. Instead with the ending of capitalism's extreme division of labour and the automation of unpleasant jobs, work would be a creative activity in which people would find a means of self-expression. Thus Marx advocated, as does the SPGB, a world revolution aiming at the establishment of a system based on common ownership and production for use, to be consciously carried out by the working class as a whole, democratically organised in a revolutionary socialist party.

But Wasn't Lenin a Marxist?
Many people, both opponents of socialism and those who consider themselves to be socialists, think so. Modern Russia, China, Cuba, E. Germany, etc were all founded and are at present ruled by, parties calling themselves 'Marxist-Leninist'. Many political groups operating in the West proclaim themselves to be both Marxist and Leninist - in Britain for example, the 'Communist Party', 'International Socialists', and the 'Workers Revolutionary Party'. The SPGB contends that Lenin's views on revolution were fundamentally different from Marx's, and that when Leninist revolutionary theory is put into practice the result is not socialism but state capitalism - as now exists in Russia, China, and all the other states that claim to be communist. An examination of Lenin's theory of revolution will prove our point.

The Revolutionary Elite
Very early in his political activity Lenin formulated two theories that were always to remain central to his views. Firstly, he argued that the working class by its own efforts was incapable of wanting and understanding socialism. Secondly, following on from this, Lenin held that socialist consciousness would have to be brought to the working class from outside, from a tightly organised revolutionary organisation under a strong centralised leadership. This party was to be composed of full time professional revolutionaries, drawn mainly from the bourgeois intelligentsia.

Lenin's view that workers by their own efforts could only reach a 'trade union consciousness', and that socialist consciousness could only come from outside the capitalist-worker class struggle, is in complete contradiction to Marxism. Marx, as we've seen, always stressed that the working class had to free itself, and that socialist understanding developed in the working class as a result of workers' experiences and struggles in capitalism. Similarly, Lenin's idea of an exclusive, hierarchically organised revolutionary party, in which the leadership would have great power, goes completely against Marx's belief in open democratic organisation.

The SPGB believes that the means used, and the end aimed at, are inextricably linked. If elitist authoritarian means are used then an elitist authoritarian society will be the result. If an egalitarian democratic society is aimed at, it can only be achieved by a self-conscious majority, democratically organised without any leadership which could, become a future ruling class.

Bourgeois Revolution for Russia
It is not too well known that in all his revolutionary activity up to April 1917 Lenin was advocating, not a socialist revolution for Russia, but a bourgeois revolution which would establish a capitalist republic. Correctly applying Marx's materialist conception of history to the Russian situation, Lenin rejected the possibility of an immediate transition to socialism because of the lack of economic development and the insufficient degree of socialist consciousness among the workers. Since he considered that the Russian capitalists were too weak to smash Tsarism and establish capitalism themselves, Lenin advocated that the Bolsheviks should take power, establish a bourgeois republic with political democracy, and then become a revolutionary opposition within that republic, building up support for socialism.

Distortions of Marxism
However in April 1917 Lenin declared himself to be in favour of the viewpoint which he had previously scornfully rejected - adopting Trotsky's 'permanent revolution' theory he urged that the Bolsheviks prepare to seize power with the aim of immediately taking socialist measures. Again, Lenin was rejecting the Marxist position. As he had himself argued earlier, the degree of economic development and socialist consciousness needed for socialist revolution did not exist. In advocating socialist revolution for backward Russia Lenin was adopting the policy of the 19th century insurrectionists whom Marx and Engels had strongly criticised.

At the same time as he took up the permanent revolution theory Lenin introduced a distinction between Socialism and Communism. He stated that the coming revolution would establish not communism, but socialist society, a system which would persist into the foreseeable future, and in which there would still be the state, the wages system, and. production for sale . This was of course a further distortion of Marx who had always used the terms socialism and communism interchangeably. It does though perhaps show that Lenin really still recognised the validity of the Marxist argument that backward countries could not be the starting point for socialist revolution. For, while he advocated the immediate establishment of socialism, Lenin had now re-defined socialism so as to make it mean in effect a form of state capitalism - which was all that could be established in Russia at that time.

It was obvious that the Bolsheviks could only seize power by an armed insurrection and Lenin attempted to give this policy Marxist theoretical justification by claiming that Marx considered it impossible for the proletariat to come to power without smashing the state machine. In fact as we've seen Marx recognised that in some circumstances the proletariat would be able to peacefully capture the state machine and then smash/dismantle its oppressive and undemocratic features.

The Dictatorship of the Proletariat = Dictatorship of the Bolsheviks
Marx sometimes referred to the political transition period between capitalism and communism, in which the democratically organised working class used political power to dispossess the capitalists, as the dictatorship of the proletariat. Lenin in addition to differing from Marx on the length of time that he envisaged the state existing after the revolution, developed a completely different concept of the nature of the dictatorship of the proletariat. Instead of the extremely democratic set-up Marx advocated, he re-defined the dictatorship of the proletariat to the dictatorship of the Bolshevik Party which actually meant the dictatorship of the Bolshevik Party leadership. Not long after their seizure of power the Bolsheviks started to oppress all opposition, left-wing as well as right-wing, and verbal and written opposition as well as anti-Bolshevik actions.

The SPGB in contrast, while recognising that violence would have to be used against a minority who first used violence against the socialist majority, is in favour of the freest and fullest possible expression of ideas both before and after socialist revolution. We totally oppose all censorship. Thus Lenin's views on the revolution are basically contradictory to Marx's theory of revolution in many respects - even though Lenin claimed to be a Marxist. How is this to be explained?

The Historical Role of Leninism
Lenin's theory of revolution was developed in an industrially backwards basically feudal society that was ripe not for a socialist, but for a bourgeois revolution. Lenin up to 1917 had advocated that the Bolshevik Party should take power to carry through this capitalist revolution.

In 1917 the Bolsheviks did take power, and though they did so proclaiming that they were establishing socialism, they were prisoners of Russia's backwardness and could do no more than develop capitalism, as Lenin had earlier advocated. However the Bolsheviks did not relinquish power to a traditional capitalist government. Justifying their rule on the grounds that it was the dictatorship of the proletariat the Bolsheviks have retained power ever since, and over the years their leaders have become a new ruling class, collectively controlling and thus in effect owning the means of production, and performing the same role as the private capitalists in the West. Thus historically Leninism has been an ideology used in the building up of state capitalism in backward areas of the world. Its insistence on the need for hierarchical organisation and a revolutionary elite, and its denial of the possibility of the working class itself developing mass revolutionary consciousness, stamp it as belonging to the era of bourgeois revolutions.

Lenin's concept of revolution has no relevance for socialist revolution in modern industrially advanced capitalism - and if a Leninist party seized power the only result could be the establishment of some type of state capitalism.

Revolutionary Change Today
It is vital that when abolishing present day exploitation we do not substitute a new form of exploitation. The only sure guarantee against this is a revolution made and controlled by the self conscious majority of the working class.

As Marx put it "The emancipation of the working class must be the act of the workers themselves."

Will the waves rule Britannia?

Latest issue of the Socialist Standard is online.


Subjects covered in the December issue include the Stern Report; Climate Change; Richard Dawkins and God; & Parting With Leninism.

Thursday, December 14, 2006

Xmas eve at the grotto

From the December 1986 issue of the Socialist Standard


"Hello little boy, climb onto my knee and tell me what you would like for Xmas. A BMX bike? A computer? Or perhaps you'd like something more traditional like a train set?"

"Well actually Santa, what I'd really like is a system of society based on the common ownership and democratic control of the means and instruments for producing and distributing wealth".

"Hee hee, well, er, how about a nice Action Man instead hmmm?"

"But I don't like playing with dolls".

"Dolls? Dolls! Action Man isn't a doll. He's a real live, or rather real imitation live, bucho macho man. Why he's got muscles on his nostrils; he comes complete with all action SAS uniform, guns, grenades, knives, the lot. And for a little extra you can have a complete change of outfit. There's the riot-cops' gear with a super long club for clobbering pickets. Nothing namby-pamby about Action Man".

"Well, I still think that it's a doll, and anyway I don't fancy all that simulated violence".

"Hmm, okay then, how about something more sedate like the game of Monopoly?"

"But I want to abolish money".

"Okay, okay, look here's a good one. Hangman".

"What's that about then?"

"Eh, let me see. Oh yes, it's rather like one of those interminable game shows that are never off the telly. What happens is this: your opponent makes up a word which you have got to find out by guessing the letters one by one. Every time you guess wrong, that's another step up to the gallows. If you guess wrong too many times then your man is hanged, hee, hee hee".

"It's a bit reactionary isn't it?"

"Well, it is only a symbolic hanging you know. I mean they don't actually hang anyone . . . Wait a minute, these television producers are always looking for new ideas for telly shows, this could be the break I've been waiting for. Hey kid, how would you like to hold the throne for five minutes until I call my agent? . . . "

"Hey Santa, I'm not finished yet".

"What? Oh okay, another half an hour and I'll be on my break anyway. Right, where were we?"

"You were asking me what I wanted for Xmas and I've been trying to tell you that what I'd really like is to have socialism".

"Listen you little Commie runt, how would you like me to jam this plastic pixie right down your . . . Ulp! here comes my boss. Quick - give me a big smile. C'mon you can do better than that. Wider, that's it. Now wave to him and I'll let go of your nuts. Phew! there he goes into Santa's workshop. Boy are Santa's helpers in for a shock. Now look son, let's be reasonable, there's a big queue forming. After all, if they all thought like you, well, where would we be?"

"In a happy sane society".

"I knew you were a pervert. Look son give me a break. I'm not really Santa Claus you know. I'm actually an out of work actor between engagements and I can tell you it's not easy sitting here all day like a white haired ventriloquist".

"Couldn't you get some work in television then?"

"If only I could. I did once manage to get a walk-on part in a soap opera or to be more accurate it was a sit-down part".

"What part did you play?"

(Sigh) "Santa Claus".

"Listen, socialism won't have Santa Claus, nor for that matter will there be such a thing as Xmas".

"But that would mean that I'd be out of a job".

"Everyone would be out of a job, at least in the sense that there would no longer be employment which is what people really mean when they talk about work. Since there will no longer be employers and employed, people will be free to do the kind of work they really enjoy doing and that includes acting, because people will still want to be entertained".

"Good grief, it's as if a veil has been lifted from my eyes, everything is so cleas now . . . "

"You're overacting".

"Sorry, was it so obvious? I studied the Method you know. Anyway, I'm going to do something positive for a change, and to begin with I'll remove this stupid wig. There, I've done it. What a great feeling. Now I think I'll burn the wig. Hee hee".

"You mean that you've grasped the concept that I've been explaining as easily as that?"

"Of course dear boy, it's so simple that even a seven year old could grasp it".

"Well I'm certainly relieved to hear you say that".

"Oh, why?"

"Because now you can explain it to that long line of howling kids. Merry Xmas".

Tone


On a witty festive note, I'd also like to point you in the direction of S. J Perelman's "Waiting for Sanity', which has been reproduced on the excellent Scottish blog, The Socialist Courier.

Monday, December 11, 2006

Luxemburg in China?

From the November-December 2006 issue of The People, official journal of the Socialist Labor Party. (Hat tip to the World in Common MySpace page).


Against a backdrop of fabulous wealth and privilege on the one hand, and dire poverty and superexploitation on the other, an extraordinary event took place in the Chinese city of Wuhan last March. That event was an international conference on Rosa Luxemburg's Thought and Contemporary Value.


The conference, which attracted delegates from the United States, Europe, Japan and South Africa, as well as from China, was "extraordinary" because the ideas and life's work of Rosa Luxemburg were completely antithetical to the theory and practice of the Chinese government and the ruling Communist Party.


Luxemburg - a Polish Marxist who was active in the Polish, Russian and particularly German socialist movements a hundred years ago - stood for the self-emancipation of the working class and the building of a genuine democratic socialist society. She would have been appalled and repelled by the "cult of personality" that surrounded Mao Zedong, by his disastrous "Great Leap Forward" and by the so-called "Cultural Revolution" that he engineered towards the end of his life. The poverty and exploitation in today's China, coupled with a complete lack of democratic and union rights for China's workers, would have enraged her.


Yet such an international conference could not have taken place without at least a tacit go-ahead from the Chinese government. Why Beijing gave its consent is not immediately apparent, but it might be part of an attempt to convince some gullible supporters outside China, despite all the evidence to the contrary, that somehow the Chinese government and Communist Party are interested in the creation of a socialist society.


It is especially ironic that a conference on Rosa Luxemburg should have taken place in present-day China because Luxemburg was a passionate opponent of the death penalty. Indeed, one of the first articles she penned upon her release from a German prison in 1918 (she had been imprisoned because of her antiwar activity) was a call for the abolition of the death penalty. "Communist" China leads the world in the number of people executed. Amnesty International estimates that in 2005 at least 1,770 people were executed, but it also states that the real figure could be as many as 8,000.


Until recently, the most common method of execution in China was a bullet in the back of the head. Now it is becoming less messy and more "hi tech" with the introduction of smart "mobile execution chambers," in which prisoners are given a lethal injection. Reportedly, 40 such mobile execution vehicles have been put into service so far.


These ghoulish vehicles put one in mind of the "gas vans" used by the Nazi EINSATZGRUPPEN (mobile killing units) to murder Jews, Gypsies, Communists and Socialists in Poland and Russia during World War II. They are much more sophisticated, however, and are fitted with closed circuit television. That particular innovation permitted local members of the National People's Congress to witness one recent execution.


The designer of the execution vehicle, Kang Zhongwen, states that the switch from gunshots to injections is a sign that China "promotes human rights now."


George Orwell would have appreciated that remark; it could have come straight from the pages of 1984.
Jim Plant

Saturday, December 9, 2006

Parting With Leninism (2006)

From the December 2006 issue of the Socialist Standard

Extracts from an email received from a reader who has recently broken with a Leninist organisation, the New Communist Party (publishers of the 'New Worker')

"Act in haste and repent at leisure." So runs the old adage and it is true for me, at least in respect of my joining the New Worker readers' group. Actually, I was debating whether or not to continue my subscription at all and when I finally decided to do so I thought it might be best to become more actively involved. However, the more I read the more aware I became of too much that is indefensible.

By no means does this apply to everything. Indeed, Ray Jones' article, "What have communists got against capitalism", was a clear and succinct summary of Marxism by which the case was well stated. I could hardly disagree with it and shall keep it for reference purposes. It is with the espousal of certain causes I must firstly take issue. Jones lists a number of immediate causes to be pursued: " . . . better wages and conditions, better education, better health services, better housing, a better environment, against war, against authoritarianism and injustice and for more democracy (workers' power), and against racism, sexism and homophobia, which can divide workers . . . "

Which brings me to the DPRK [Democratic People's Republic of Korea, i.e. North Korea] where some of these things may have been achieved, at least in part, but many are non-existent. Including the word "Democratic" in the state's title does not mean that state is so. In what meaningful sense can the word democratic be applied to North Korea? How can a party, the NCP, proclaim opposition to authoritarianism and yet ally itself with one of the most authoritarian states in the world, not forgetting Vietnam, another country in which the popular will finds no real expression? I'm sure there are all manner state bodies supposedly dedicated to demotic purposes, but the Dear Leader and his beribboned and medal-festooned generals seem unconcerned with any such institutions.

The use of the word "progressive" in the New Worker appears to be as part of an oxymoron as in, "progressive governments like those of Iraq (pre-invasion) and Syria" (Editorial, 20 October) As these two administrations were largely secular in the context of the Middle East, women did indeed achieve a measure of emancipation denied in more Islamic states. But this was within authoritarian states in which opposition was (is) ruthlessly suppressed and the use of torture commonplace. Both these states had (and probably have) imperialist ambitions of their own. Not on the scale of the USA, admittedly, nor do they have the military where with all, but that does not prevent them being aggressive states. To use the word progressive in relation to Ba'athist parties is to deprive it of any meaning or worse. Like Alice's Humpty Dumpty, it means whatever you want it to mean. How can it be that communists are prepared to give support to some of the most reactionary regimes and movements in the world?

The same editorial ran, "The Muslim community is under attack because it is almost entirely opposed to Anglo-American imperialism's 'war against terror' which is no more than a war against Muslims." Capitalism, and therefore Imperialism, does not give a damn for religion, for any race or creed. Profit alone is its motivation and that, in a competitive world, means geo-political control over markets and resources. Of course it will use differences between people, race, religion, football (useful worldwide to reinforce national allegiances), to divide and weaken potential opposition. This can be clearly seen in Iraq at the moment, where there is a far greater toll of the indigenous population due to inter-Muslim strife than is presently due to coalition military action. In fact, one group of Muslims, the Sufis who were viciously persecuted by Saddam Hussein's "progressive" regime, were freed from their terrible incarceration following the fall of the Ba'athists.

Having read the above the obvious questions are, why did I renew my subscription to the New Worker and why did I join the reader's group? Having posed them both to myself I conclude that I was trying to hang on to something that has been a significant part of my adult life. Even since I first became involved in politics in my later teens I have been ideologically torn between two quite incompatible understandings of Marxism, the Leninist model and the very much more libertarian approach of the Socialist Party of Great Britain.

The attraction of the Leninist model is that it offers the seeming possibility of immediate action and demands with the ultimate goal, Communism, in mind. But, however laudable they may be reforms become the political objective in themselves, they are the reason the Trade Unions established the Labour Party. They are not and cannot be stepping-stones to the revolution. A revolution to vanquish capitalism and establish socialism can only happen through the active agency of the working class; it cannot be carried out by a vanguard party on its behalf. This is the Leninist fallacy, for if the working class is so motivated it does not require some pre-existing party to act as its surrogate. If a need for a disciplined vanguard party exists then the working class is not ready to seize the moment, the vast majority are still integrated into the capitalist ideological mindset. Then, should the vanguard party take power it inevitably ends up ruling a reluctant working class, the dictatorship over (not of) the proletariat, no matter that the members of that party are dedicated and sincere. Then the supposed final goal becomes enabler of tragedy.

For years I've intellectually, and arrogantly, justified the actions of Stalin, Mao Zedong, Enver Hoxha and their ilk in terms of their life and death struggle for socialism with capitalist encirclement and intrigue. I have argued that the crimes laid at their door were largely trumped up and exaggerated or caused by a reaction to imperialist pressure. I have been little more than a left wing David Irving, doing injury to history, denying the victims, for the cause. A cause that was always doomed to fail when Lenin found himself master of a largely war broken peasant country which led him to establish a state that would become ever more entrenched rather than wither away. Trotsky would have made no difference had he assumed control after Lenin's death as he was of the same authoritarian ilk. The state capitalism that subsequently developed did serve the historical purpose of sweeping away feudalism in Russia and developed a working class that can now play its part in choosing socialism. As is the way with all forms of capitalism, state as well as free market, this was achieved at a dreadful cost paid by the workers.

Frustrating though it undoubtedly is, there can be no short cut to socialism. Either the vast majority decide to embrace it or it does not occur. Socialism is not inevitable, the conditions are ripe for it, but if workers the world over fail to implement it, then there is also the possibility of barbarism. Iraq, Afghanistan, the Balkans, all serving as paradigms of one dreadful possible future. Promoting the socialist cause is undoubtedly hampered by its association with totalitarian regimes both past and present or with the reformism of Labour, a seeming easier option of socialism without much of an effort, that has undoubtedly brought benefits only for them to be whittled away in the interests of profit.

Our world is faced by major threats from war and environmental disaster, both fuelled by the insatiable appetite capitalism has. There is a desperate need for socialism, but it's not to be found behind the barbed wire in North Korea. It is incumbent on all who award themselves the epithet communist to place their hands on their hearts and say, to themselves as much as to anyone else, whether they really see a future for humanity in such a place.

Dave Alton

The Actor and the King by Ret Marut - a short story

From the anarchist website, libcom

'Ret Marut' is better known as the novelist B. Traven, whose most famous novel, 'The Treasure of Sierra Madre', was made into the classic film of the same name. The following short story/parable was written under the pen name of 'Ret Marut'. There is a fascinating biographical sketch of Ret Marut aka B. Traven aka Hal Croves at the libcom website here.

It seldom happens.

Fortunately.

Yet once it did occur that an actor chose a king to be his friend.

Or perhaps it was the other way round. But in the end it makes no difference.

The two of them were honest and sincere friends. They quarrelled and were reconciled, as is generally the custom between true friends.

For two years their friendship held.

The actor made no more ado about this friendship than he would have done about a friendship with any other mortal.

One afternoon they went strolling together in the park.

The actor had played a king the evening before. But not a Shakespearean king. The royal patron of the theatre could not endure those. For Shakespeare's kings, notwithstanding their divine right, were quite ordinary men who loved and hated, murdered and reigned - just as it suited their intents and purposes.

The part of the king in the play of the previous evening, however, had been written by an author who was an anarchist at the age of eighteen, though later he was appointed a privy councillor.

It is understandable that this part should have delighted the king enormously and gave him occasion to converse with the actor on the problem of representing kings on the stage.

- 'What is the sensation you encounter, dear friend, when you appear in the role of a king?'

- 'I feel myself to be totally a king, with the result that I would be incapable of any gesture which does not suit the character of a king.'

- 'That I can understand very well. The crowd of extras, bowing before you as the stage directions instruct them to do, sustains your sense of majestic dignity and suggests to the audience that you are indeed a king.'

- 'Even without the supporting actors I remain a king in the eyes of my audience - even if it should happen that I must be quite alone on stage and deliver a monologue!'

This magnificently artistic conception of the actor's stimulated the king to draw a strictly circumscribed comparison between himself and the thespian king.

- 'But nonetheless, there remains an unbridgeable abyss between a real king and a theatrical king. However remarkable your performance as a king, you cease to be a king as soon as the curtain descends. Suggestibility and dramatic illusion put an end to your majesty as soon as they cease to operate. Whereas I, my dear fellow, I remain a king even when I lie in my bed!'

To this the actor rejoined, 'My dear friend, your comparison applies to both of us. No more than a short while ago we drove in a carriage to the gates of this park. Countless people lined the streets or ran behind us. They waved - you returned their greeting. They shouted as loud as they had breath, "Long live the King!" and "Hurrah!" - you smiled. Rather smugly. But if these people should ever cease to play their parts as unpaid extras, then you also - and not only in your bed, but also in the clear light of day - you also, my friend, will cease to be a real king!'

The king halted abruptly in his tracks.

He stared fixedly at the actor.

His lips grew pale and began to quiver.

Suddenly he turned on his heel.

Briskly he walked to the carriage and rode home.

Alone.The friendship was at an end.

The friends never saw one another again.

And never again did the king attend the theater. He became a thinker.

Became obsessed by the notion that he was a quite ordinary mortal.

Consequently had to abdicate.

Died five years later.

His mind deranged.

It was said.

Wednesday, December 6, 2006

Them and Us

Latest post from the Socialism Or Your Money Back blog:

'Them and Us'

With the largest report of its kind ever conducted on the subject of wealth distribution in the world revealing that 1% of the world's population own 40% of the world's wealth, the question to ask is: how long will it take before we - the world's overwhelming majority - realise that we don't just have to settle for the crumbs?

Tuesday, December 5, 2006

Capitalism and Climate Change (2006)

From the December 2006 issue of the Socialist Standard


"The Market has failed, long live the Market!", is the illogical conclusion of the Stern Report on the economics of climate change published at the end of October.

"Climate change", the report says, "presents a unique challenge to economics: it is the greatest and widest-ranging market failure ever seen". Further, if nothing is done - if "business-as-usual", or BAU as the report calls it, continues - things will get worse:

"Our actions over the coming decades could create risks of major disruption to economic and social activity, later in this century and in the next, on a scale similar to those associated with the great wars and the economic depression of the first half of the 20th century".

This devastating description of one of the consequences of capitalism doesn't come from some socialist critic of the profit system, but from a pillar of the Establishment, Sir Nicholas Stern, a former chief economist at the World Bank and now an adviser to the Chancellor of the Exchequer.

The failure in question is that the spontaneous operation of the market has resulted in the release of so much carbon dioxide into the atmosphere that it has caused the average world temperature to rise and to go on rising (because of the time lag between cause and effect) for the next forty or fifty years. The market-oriented enterprises responsible - coal, oil and gas burning power stations, heavy industry, airlines, rail and other transport firms, car producers - have only had to pay for those costs that they have had to buy on the market; as releasing carbon dioxide costs them nothing it is not something they have had to take into account. So they haven't, with the results described by Sir Nicholas Stern in the first part of his report.

As a conventional economist, he sees the solution as making the polluters from now on pay in one form or another. Traditionally this would have been through taxation and regulations. Stern still sees a role for these, but proposes to give spontaneous market forces a second chance via so-called "carbon trading".

Carbon trading
Under this scheme there would be an international agreement fixing an overall level of carbon emissions for each country which would be less than what it currently emits; that country would then set enterprises within it an allowed level of emissions. If they exceed this level they would be fined. On the other hand, if they emit less carbon than allowed they can sell the unused part of their quota to some other enterprise even in another country. This other enterprise can then emit more carbon than allowed to it, without having to pay the fine.

Carbon trading is the buying and selling of such "permits to pollute". It is supposed to help the environment by giving polluting firms a monetary incentive to reduce their emission even lower than the allowed level; the more they reduce their emissions below this level the more money they can make from selling their surplus permits. The buyers of these permits would be firms having difficulty reducing their emissions below the level allowed them; if they failed to reduce to this level they would still have to pay something, but the idea is that buying a permit would be cheaper than paying the fine.

A market for "permits to emit carbon dioxide" would thus develop. Where there's a market there will also be middlemen, who in this case will specialise in the buying and selling of these permits. There would also be the possibility of speculating on future changes in their price.

Two such schemes already exist. The Emission Trading Scheme, run by the European Union, and the Clean Development Mechanism provided for under the Kyoto Treaty. One carbon trader, James Cameron (who had helped negotiate the Kyoto Treaty), has said of such schemes:
"What is happening in these markets is the creation of environmental value. The deals being done will mean large volumes of greenhouse gases are being taken out using the capitalist system" (Times, 12 September).

Will it work?
That's the theory and it is true that, to work, such schemes depend on the emergence of profit-seeking carbon traders like Cameron. Actually, however, these schemes are still bureaucratic attempts to manipulate the market and so are open to political interference, mismanagement and corruption, as the experience of the EU's scheme shows. Under it member-state governments and the European Commission negotiate quotas per country and then the countries allocate the quotas to individual enterprises (mainly power stations) within their borders.

But instead of governments vying with each other to reduce carbon emissions, they have sought to win advantages for their own industries by asking for, and then allocating, over-generous quotas, with a view to allowing their industries to profit by selling permits they never needed in the first place. The trouble is that, if the quotas are too generous, the supply of permits will far exceed the demand, so undermining the whole scheme. Which has threatened to happen, as the Times (9 October) reported:
"The future of Europe's Emissions Trading System (ETS) hangs in the balance as officials in Brussels prepare to do battle this month with member states to uphold the credibility of a market in permits to pollute. The market stands accused of generating billions of euros in windfall profits for utilities at the expense of consumers.
The European Commission needs to clamp down hard on member states, market analysts say, if it is to rescue the ETS, which has fallen into disrepute over lax carbon emission targets set for the first phase of the scheme from 2005-07. The ETS was devised to create a market incentive to cut greenhouse gas emissions that cause climate change, but the market was undermined from the beginning by weak-willed governments. The system imposes a cap on emissions of carbon dioxide, forcing companies that exceed their allowance to buy 'permits to pollute' from companies that manage to cut emissions. European governments were too generous with the caps, causing the price of permits to collapse in May. Lack of confidence in the market encouraged power generators to switch from cleaner gas to dirty coal.
The cap in the first phase was 100 million tonnes more than actual emissions in the first year . . ."

British capitalists have been complaining that the less stringent quotas proposed by other governments would give their enterprises a competitive edge over British ones:
"Britain has submitted its carbon allocation plans to the European Union before most other countries, generating fears that ministers will damage industry's competitiveness through their eagerness to be in the vanguard of environmental improvements. ( . . .)
Martin Temple, director general of the EEF, the manufacturers' organisation, said:
'Yet again, the UK is in the vanguard whilst the rest of Europe remains in the starting blocks. Not only have we published targets ahead of the majority of our major European competitors, but set limits which are likely to be far more stringent.
While much of the immediate burden will be felt by the electricity generators, these costs will be passed on to industry and other energy consumers. At a time of rapidly rising energy prices, the Government's desire to show leadership risks further eroding our competitiveness'" (Times, 22 August).

Some of this will be upping the ante in negotiations, and the scheme will survive, perhaps in a more rigorous form. But if such a scheme experiences difficulties like this in the EU which, with a relatively strong inter-governmental body in the Commission, reasonably reliable statistics and a relatively corruption-free civil service, is the part of the world where it stands the most chance of working, what is the likelihood of one working at world level, as Stern insists would be necessary?

Competition not cooperation
In fact, what are the chances of any world agreement to reduce carbon emissions being achieved? Clearly, climate change is a world problem and as such can only be tackled at world level. But, as the experience of the Kyoto Treaty of 1997 shows, the chances of the world's major capitalist states agreeing on an adequate and effectively enforced programme are practically nil.

The reason for this is mentioned, but only in passing, in the Stern report:
"Costs of mitigation of around 1% of GDP are small relative to the costs and risks of climate change that will be avoided. However, for some countries and some sectors the costs will be higher. There may be some impacts on the competitiveness of a small number of internationally traded products and processes" (emphasis added).

Quite, but then Stern adds complacently, not to say idiotically, "These should not be overestimated, and can be reduced or eliminated if countries or sectors act together".

If it is going to be that easy to get international cooperation on reducing carbon emissions why has the US consistently refused to sign the Kyoto Treaty? And why have most of the wars of the last century had oil as a factor either directly or indirectly? And what about the current war in Iraq - and other conflicts in the Middle East and Central Asia - , are these not evidence of the near impossibility of getting international concord and harmony about oil, the burning of which is the root of the problem of global warming?

President Bush, in a television interview with Trevor MacDonald when he was in Britain for the G8 Summit last year, bluntly stated the US government's view of Kyoto:
"There was a debate over Kyoto, and I made the decision . . . that the Kyoto treaty didn't suit our needs. In other words, the Kyoto treaty would have wrecked our economy . . . I walked away from Kyoto because it would damage America's economy, you bet. It would have destroyed our economy. It was a lousy deal for the American economy" (ITV, 4 July).

The clue to why the Bush administration took this position can be found in the figures for carbon dioxide emissions per person by country. A map published in the Times (30 October) showed that only three countries exceed 15 tonnes per person - the US, Canada and Australia. EU countries all fall in the 5-10 tonnes range. In fact the US releases more than twice as much carbon dioxide into the atmosphere per person than Britain: around 20 tonnes compared with 9.5. (Incidentally, such statistics are often interpreted wrongly to mean that the average individual American releases twice as much carbon as the average British individual; what in fact it means is that US industry releases twice as much carbon as European industry per head of population. If individuals in the US, or in Britain for that matter, were to reduce their personal release of carbon dioxide into the atmosphere, as for instance by not driving gas-guzzling cars or by turning off the lights when they leave a room, that would only marginally reduce the figures.)

Bush and his government are charged with looking after the overall, general interests of US capitalist corporations. They concluded that, because US industry depends proportionately more on energy derived from burning fossil fuels than most other countries and trading blocs, it would cost it comparatively more to reduce carbon emissions, so undermining its competitiveness vis-a-vis its main rivals on the world market, especially Europe. This is why US corporations have hired scientists to rubbish the proposition that the current global warming is mainly caused by human industrial activity (they suggest a natural cause such as a slight warming of the Sun). And is why the US government will walk away from any other scheme to reduce carbon emissions that would put its industries at a competitive disadvantage.

We are not in a position to judge who is right about what is causing global warming but it is happening and, whatever its cause, its consequences - changing agricultural productivity in different parts of the world, population migrations, a rise in sea level - can only be dealt with by planned and coordinated global action within the framework of a united world. Only in a frontierless world in which the Earth's natural and industrial resources have become the common heritage of all humanity can the necessary measures be taken to stabilise carbon emissions and to deal with the consequences of global warming.

At one time even supporters of capitalism would have proposed, if not a world capitalist government, at least some world body with real powers to coordinate a response. Now, all they can come up with - as in the Stern report - is to rely on profit-seeking "carbon traders" to solve the problem. If that's all capitalism can offer, then, in the words of Private Fraser, we are all doomed – unless, that is, we establish world socialism.
Adam Buick

Saturday, December 2, 2006

Co-operation Not Competition (2006)

From the December 2006 issue of the Socialist Standard


Competition, we are told, is the lifeblood of capitalism. Firms compete with each other, thus leading to lower prices and technical innovation. In a monopoly situation, without competition, there would only be one seller, so there would be no motivation to cut prices or introduce new products. But, so the theory says, competition keeps companies on their toes and guards against complacency and inefficiency. Firms that cannot compete go to the wall, but that does not matter, as these will necessarily be offering the wrong products or charging too-high prices. Equally, competition for workers means that wages will increase, as firms will need to offer higher wages to keep their existing staff and hire new employees.

The idea of competition is drummed into us at school. From sports days to quizzes to exams, it's a matter of competing against others. Not just a question of doing your best but of doing better than other pupils do. It's all good for us, we're told, it gives us an incentive to improve and it fits us for the wider world of work.

So supporters of capitalism claim that competition is good for us as individuals and for society as a whole, but the question is - is this an accurate picture? does competitive capitalism really deliver the goods?

We can note firstly that even under capitalism competition is limited to fairly small areas of life. Most of the time we don't compete with other people; instead, we co-operate with them, working together to achieve our aims. So people may take it in turns to drive on a long car journey, may combine their efforts to tidy up a garden, may share out various household chores. Paid employment too would be impossible without co-operating with our fellow-workers. Whether in factory, office, shop or call-centre, most work nowadays is divided up so that any one worker only performs a small part of the whole productive process. This means that working with — not against — others is an essential aspect of work. If you're snowed under with work, you may well ask another employee to help you out. Outside employment, many people spend time working in trade unions, tenants' associations, choirs, sports clubs, and a myriad other organisations that work on the basis of voluntary co-operation. In a mining disaster, do rescuers compete to see who can save the most of those trapped? No - they all work together with a single aim, that of saving as many people as possible.

Of course there is such a thing as piece work, and salespeople who compete to earn the biggest commission. But these still involve co-operation with others, and moreover they are often high-pressure jobs, where the worker is constantly urged to work harder and harder. In short, they're not much fun, and realising this is a key to realising what's wrong with competition.

Now, even supporters of the current system would probably accept that most of the time people work together in producing things. They might even say that this is part of the essence of capitalism: people voluntarily co-operating or entering into contracts with others (such as contracts to buy their goods or labour power). Yet competition, they would repeat, is necessary too, to boost performance and efficiency and to keep prices down.

Look, though, at the bad sides of competition. For one thing, it involves workers competing with each other, trying to get a job and therefore deny the same job to someone else, or offering to do the job at a lower wage. And competition must involve winners and losers: many workers will lose out in the job market, having no job at all or one that in no way matches their abilities or aspirations.

Competition in production, too, involves not looking at producing the best or safest widget. Instead, it requires producing what can be sold at a profit, probably tailored to the wallets of the prospective buyers. It also involves looking over one's shoulder at one's competitors, to see what they are doing and try to put one over on them. Inevitably much research into improved products is duplicated by national or international rivals. Someone involved in competition can never stay still, never rest on their laurels; they must always be striving to stay in the race, at least keep up with the others.

And why should anyone have to compete with other people in order to live a decent life? Socialism implies a world based on co-operation, on people all pulling in the same direction. Nobody will be forced to be competitive, rather everyone will produce for human need without fear of being out-competed. Likewise the establishment of Socialism requires co-operation, requires the world's working class to combine in a movement aimed at getting rid of the dog-eat-dog world of capitalism.
Paul Bennett