Pieces Together (2009)

From the July 2009 issue of the Socialist Standard

MEGA-DEATH MARKETPLACE

"The annual Asia Security Conference, a forum for discussion, brought together some of the world's main arms-makers with military chiefs nervously eyeing their neighbors' moves and looking to upgrade defenses in a region full of long-running insurgencies, potential maritime disputes and growing wealth. ‘Defense suppliers find it very important to be here to make a set of contacts,’ said Jonathan Pollack, professor of Asian and Pacific Studies at the U.S. Naval War College. Japan's defense minister told the gathering that the country, anxious about North Korea's latest nuclear test, would not strike first but it was still looking to boost its air force with Lockheed Martin F-22 fighter jets. Top executives from firms such as Boeing, the Pentagon's No.2 defense supplier, flew to Singapore to rub shoulders with potential clients, as they look to expand foreign sales at a time when the Obama government is starting to cap defense project spending." (Yahoo News, 31 May)


YESTERDAY’S PRICE OF OIL

"Royal Dutch Shell and the families of Ken Saro-Wiwa, an executed Nigerian opposition leader, and other activists hanged by the military government in 1995, on Monday agreed a $15.5m settlement in a New York court case stemming from allegations the oil group was complicit in the executions. The settlement, in which Shell and its Nigerian subsidiary denied any liability, ended a 13-year campaign by relations and supporters of Saro-Wiwa to hold the company accountable. A spokesman for the plaintiffs said $5m of the settlement to be paid by Shell would be put into a trust fund to promote education and welfare in the Ogoniland region of the Niger delta. The balance would be shared among 10 plaintiffs after legal costs were met. Saro-Wiwa and eight other activists were hanged after leading a campaign against Shell’s activities in the region and the then military-led government. ...Oil production stopped in Ogoniland in 1993 when Shell ceased operations amid mass protests led by Saro-Wiwa against the environmental damage alleged to have been inflicted by the company’s operations. The plaintiffs had alleged that at the request of Shell, and with its assistance and financing, Nigerian soldiers used deadly force and massive, brutal raids against the Ogoni people throughout the early 1990s to repress a movement against the oil company." (Financial Times, 9 June)


TODAY’S PRICE OF OIL

"President Alan Garcia labored Saturday to contain Peru's worst political violence in years, as nine more police officers were killed in a bloody standoff with Amazon Indians fighting his efforts to exploit oil and gas on their native lands. The new deaths brought to 22 the number of police killed — seven with spears — since security forces moved early Friday to break up a roadblock manned by 5,000 protesters. Protest leaders said at least 30 Indians, including three children, died in the clashes. Authorities said they could confirm only nine civilian deaths, but cabinet chief Yehude Simon told reporters that 155 people had been injured, about a third of them with bullet wounds." (Associated Press, 6 June)

Understanding history (2009)

From the June 2009 issue of the Socialist Standard

This year is the 150th anniversary of the publication of Darwin's The Origin of Species but also of the publication of Marx’s first economic writings after his more detailed study of the workings of capitalism, A Contribution to the Critique of Political Economy.

The Preface to this work contains a summary of Marx and Engels' materialist conception of history. Marx comments that during the course of his studies he reached the conclusion that the explanation of social development was not to be found merely in the realm of ideas but rather in the material conditions of life, and that a proper understanding of capitalism is to be found in economics. Marx then gives a condensed account of his key concepts and their likely relationships which provided the guiding thread for his historical research:

“The general result at which I arrived and which, once won, served as a guiding thread for my studies, can be briefly formulated as follows: in the social production of their life, men enter into definite relations that are indispensable and independent of their will, relations of production which correspond to a definite stage of development of their material productive forces. The sum total of these relations of production constitutes the economic structure of society, the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the social, political and intellectual life process in general. It is not the consciousness of men that determines their social being, but, on the contrary, their social being that determines their consciousness. At a certain stage of their development, the material productive forces of society come in conflict with the existing relations of production, or – what is but a legal expression for the same thing – with the property relations within which they have been at work hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an epoch of social revolution. With the change of the economic foundations the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic – in short, ideological forms in which men become conscious of this conflict and fight it out. Just as our opinion of an individual is not based on what he thinks of himself, so we cannot judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production. No social order ever perishes before all the productive forces for which there is room in it have developed; and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself. Therefore mankind always sets itself only such tasks as it can solve; since, looking at the matter more closely, it will always be found that the task itself arises only when the material conditions for its solution already exist or are at least in the process of formation. In broad outlines Asiatic, ancient, feudal, and modern bourgeois modes of production can be designated as progressive epochs in the economic formation of society. The bourgeois relations of production are the last antagonistic form of the social process of production – antagonistic not in the sense of individual antagonism, but of one arising from the social conditions of life of the individual; at the same time the productive forces developing in the womb of bourgeois society create the material conditions for the solution of that antagonism. This social formation brings, therefore, the prehistory of human society to a close.”

Discussions of this passage usually omit the first sentence above where Marx says the following “general result” served as a “guiding thread” for his research. This makes it clear that his theory of history is not a substitute for actual research. The materialist conception of history is a method of investigation, not a philosophy of history. Marx and Engels emphasised this point in their first explanation of their materialist (in the practical sense of the word, not in its acquisitive sense) outlook:

“Viewed apart from real history, these abstractions have in themselves no value whatsoever. They can only serve to facilitate the arrangement of historical material, to indicate the sequence of its separate strata. But they by no means afford a recipe or schema, as does philosophy, for neatly trimming the epochs of history. On the contrary, our difficulties begin only when we set about the observation and the arrangement – the real depiction – of our historical material, whether of a past epoch or of the present” (The German Ideology, 1846).

As Engels wrote: “...the materialist method is converted into its direct opposite if instead of being used as a guiding thread in historical research it is made to serve as a ready-cut pattern on which to tailor historical facts” (Letter to Paul Ernst,4 June 1890). And Marx emphatically rejected “general historico-philosophical theory, the supreme virtue of which consists in being super-historical”. He poured scorn on a critic who:

“... insists on transforming my historical sketch of the genesis of capitalism in western Europe into an historico-philosophical theory of the general path prescribed by fate to all nations whatever the historical circumstances in which they find themselves in order that they may ultimately arrive at the economic system which ensures, together with the greatest expansion of the productive power of social labour, the most complete development of man. But I beg his pardon. He is doing me too much honour and at the same time slandering me too much” (Letter to the editorial board of Otechestvennive Zapiski, November 1877).

Despite the numerous warnings, many commentators have concluded that Marx's theory of history, as set out in the 1859 Preface, is a form of productive forces (or technological) determinism. For instance, in his influential book GA Cohen claims that “high technology was not only necessary but also sufficient for socialism” (Karl Marx's Theory of History: A Defence, 1978). But socialism is not inevitable; the fatalism of determinism is fatal for the socialist movement which requires a politically active class conscious working class to achieve our self-emancipation as a class.

The 1859 Preface assumes the development of human productive forces throughout history, but this is not automatic or inevitable. In Marx's The Eighteenth Brumaire of Louis Bonaparte (1852) social and political development did not occur exactly as outlined in the 1859 Preface, but that was not the point. Marx's hypothesis showed the key concepts and where to look in researching the past and present. That study reaffirmed the importance of understanding the specific contexts of material circumstances and humans as agents of historical change:

“Men make their own history, but they do not make it as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given, and transmitted from the past.”

If this looks like stating the obvious (apart from the sexist assumption), to some extent it is because of Marx's influence on public thinking about history. In his day prominence in historical writing was given to the role of ideas – for example, nationalism, freedom, religion – in explaining social development. This is still not unknown today and there are many who, explicitly or implicitly, reject the materialist theory of history for its revolutionary conclusions.

The 1859 Preface identifies certain well-documented “modes of production” found in history, whose constituents are “forces of production” (productive technology) and “relations of production” (economic classes). Present-day capitalist production relations involve minority class ownership of the means of life, which means the majority must sell their labour power for a wage, while production is geared to profit for the few. In feudalism – where aristocrats owned most of the land and peasants were tied down to that land by a host of restrictions, including the requirement that they did unpaid labour for their liege lords. There was slavery – where the bodies of the producers were the property of slave owners and were bought and sold like land or goods. The Asiatic mode of production (sometimes called “oriental despotism”) was a system where millions of peasants were engaged under military pressure to raise water for the irrigation of crops. There were various types of primitive society – the key one being the primitive communistic tribal form, where localised common ownership was practised.

The actual correspondence between forces of production and relations of production takes place through the mediation of the class struggle and the balance of class forces – what Marx called “the respective power of the combatants” (Value, Price and Profit, 1865). For example, China's rise as a capitalist super-power has taken place mainly through the Chinese state's ruthless use of cheap and plentiful labour power, rather than advances in its productive technology. For the workers of the world the materialist conception of history is a vital tool in our emancipation, for taking informed political action to bring class-divided society to an end.

Lew Higgins

Weekly Bulletin of The Socialist Party of Great Britain (103)

Dear Friends,

Welcome to the 103rd of our weekly bulletins to keep you informed of changes at Socialist Party of Great Britain @ MySpace.

We now have 1511 friends!

Recent blogs:

Marx's Contribution to the Critique of Reformism

Levellers or Diggers?

Why socialism is still relevant

Quote for the week:

...'if thou consent to freedom for the rich in the City and givest freedom to the freeholders in the country, and to priests and lawyers and lords of manors.... and yet allowest the poor no freedom, thou art a declared hypocrite. Gerrard Winstanley. 1609 - 1676.

Continuing luck with your MySpace adventures!

Robert and Piers

Socialist Party of Great Britain

No Chief, No God (2009)

Book Review from the July 2009 issue of the Socialist Standard

Don’t Sleep, There are Snakes. By Daniel Everett. (Profile)

In 1977 Dan Everett travelled with his wife and their three young children to the midst of the Amazon jungle. They were going to live among the Pirahã people, where Everett was to learn their language in order to translate the new testament into it and so convert them to christianity (he was working for a missionary organisation). He learnt the language but failed to convert any of the Pirahã; rather, they and their culture had a profound influence on his own beliefs, about language, religion and how to live.

The Pirahã, who now number less than four hundred, are typical of pre-state societies. They depend on hunting, foraging and fishing, and a family can acquire enough food for a week by working at most twenty hours each (including the children), though fishing and so on are fun and don’t really count as work. They do not plan for the future, and do not preserve food. They have few possessions but no concept of poverty. There is a strong sense of community and of mutual responsibility: an elderly disabled man who could not fend for himself was given food as a matter of course. There are no chiefs, and ostracism and exclusion from food-sharing are the main means of ‘coercion’ used to control each other’s behaviour.
Spirit ‘voices’ can also influence the Pirahãs’ conduct, but they claim to see these spirits regularly and have no concept of a creator god. Their lives are very much in the here and now, and what they talk about is limited to what the speaker or someone they know has witnessed. Consequently, they were completely unreceptive to Everett’s religious message, based as it was on books produced by people he had never met. He translated Mark’s gospel into the Pirahã language, but they were only interested in hearing about the beheading of John the Baptist!

This led Everett to question his own faith in unseen things, and to a realisation that it was perfectly possible to be contented without believing in sin, hell and heaven. He kept his new-found atheism a secret for many years, and when he eventually came clean it resulted in the break-up of his family.

Everett describes the Pirahã as happy, patient and kind, certainly happier than any religious people he has encountered. It is important not to romanticise them and their way of life: they live in a dirty and dangerous environment, suffer high infant mortality and can be astonishingly violent to outsiders. But the Pirahãs “show no evidence of depression, chronic fatigue, extreme anxiety, panic attacks, or other psychological ailments common in many industrialized societies.”

This book shows clearly how life under capitalism is just one means of human organisation, not the consequence of ‘human nature’, and that life without money and mortgages and god has plenty of attractions.

Paul Bennett

World Socialist e-book now online

One for the kindle lovers amongst you:

"A World Torn Apart is a collection of forty articles on diverse topics written from a world-socialist perspective by Stephen Shenfield (Stefan). Organized in nine sections entitled: profits versus needs; working to survive; politics in various countries (U.S., South Africa, Israel/Palestine, China); popular culture; international relations; war and peace; non-military global threats; historical reflections; thinking about socialism. Includes analysis of wars in Iraq, Afghanistan, Georgia, Congo, and Gaza and discussion of such issues as patent law, disaster management (Hurricane Katrina), paying for air, advertising, U.S. presidential elections, children's TV, national sovereignty and globalization, exploitation of Arctic and lunar resources, naval confrontation in the South China Sea, humanitarian intervention, nuclear disarmament, 9/11 and the "war against terror," Iran, global warming, pig/bird/human flu, the Neolithic Revolution, religion, literary utopias, technocracy, and free access."

You can already access some of the articles from the e-book over here. Get scribd.

Material World: Communism in Japan? (2009)

The Material World column from the July 2009 issue of the Socialist Standard

Surprisingly, the Communist Party of Japan still exists and, indeed, seems to be flourishing. Faced with the Japanese economy in steep decline, and ever-growing unemployment, many Japanese workers are, in the words of the Guardian (24 April), turning “to a new trend of cuddly communism”. But are they? Is the JCP educating common ownership, production for use instead of profit and the abolition of the wages system?

The Japanese Communist Party was formed in July, 1922, largely by anarcho-syndicalists who were quite influential among Japanese workers prior to 1914.

Between 1922 and the end of the second world war, in 1945, the JCP was an illegal organisation, with an underground membership which never exceeded 1,000. With legality it became a typical Leninist-Stalinist party, faithfully supporting the Soviet Union and advocating those reforms which it felt would get support from the Japanese working class and, hopefully, bring it to power.
At first the JCP supported the American occupation, considering it a “liberating force”. Although considering Japan to be a highly developed capitalist state, it nevertheless claimed that all feudal remnants must be eliminated before proceeding to what it considered to be socialism – actually state capitalism.

By 1947 the Communist Party had 100,000 members; and in the 1949 general elections polled three million (10 percent) votes. By the time of the Korean war, the party ceased to collaborate with the American occupiers; and by 1951, it was reduced to a semi-legal status. With the Soviet-Chinese split, the JCP leadership tended to side with the People’s Republic of China, and was increasingly critical of Khrushchev. By 1965 all the pre-Soviet officials were expelled from the party.

Nevertheless, despite all its ideological problems, the Japanese Communist Party could claim almost 300,000 members in 1966. Later, it fell out with Mao and membership declined. It considered itself to be a completely independent, national Japanese party.

According to the Guardian’s Tokyo correspondent, Justin McCurry, “the JCP is barely recognisable from the party of 30 years ago”. It has seen its fortunes transformed after years of being dismissed as an irrelevant hangover from the Cold War. Membership is now said to be over 410,000, with around 15,000 joining since 2007, of which 25 percent are under 30. It is popular with students. The circulation of the party’s official paper, Akahata (“Red Flag”), has increased from about one million six months ago to 1.6 million now, although in 1980 circulation topped 3.5 million.

The party owes some of its success to a novel, Kaniksen (“The Crab Factory Ship”), first published in 1929, and forgotten until last year when 500,000 copies were sold in a few months. It describes how fishermen rebelled against their bosses.

Need the Japanese capitalist class worry? I doubt it. It talks about welfare and jobs, and improving education. It has also made itself felt on the internet. With regard to the traditional Liberal Democratic Party, the JCP says: “We would co-operate on individual policies, but we wouldn’t be part of a coalition.” Of the 480-seat lower house of the Japanese parliament, the JCP has nine seats. It has, it proclaims, a commitment to “democratic change within the current framework of capitalism”. And not a word about communism/socialism.

Peter E. Newell

Editorial: The passing show (2009)

Editorial from the July 2009 issue of the Socialist Standard

The media has recently worked itself into a frenzy over the authority of the Prime Minister. The Euro-elections followed a spate of cabinet resignations. Every statement, coded phrase, nod and wink from the apparatchiks has been analysed. Whose side is Mandelson on? Will Milliband break ranks? And even, what's that badge that Blears is wearing? Kremlinologists used to try and find out what was happening in state capitalist USSR by analysing the seating positions of the party functionaries. A similar game of smoke, mirrors, cloaks and daggers appears to apply to the "democracies" of modern capitalism.

This focus on the minutiae of our leaders is what passes for democracy around the world. Democratic decision-making has become a spectator sport. We'd be as well reading our tea-leaves to find out what's happening. Jeremy Paxman could read the entrails of a chicken on Newsnight for all it matters. And as the column inches grow and the 24-hour rolling news channels multiply, year after year fewer people bother to vote.

It is in any case only every couple years or so that we get our hands on the stub of a pencil to register our pitiful preference. A few dozen crosses is your lifetime quota to express your opinion. In the time between voting, wars can start, economies may implode and climates change. And you can bet these issues won't all have appeared on the manifestos.

For world socialists, the presence of leaders is the antithesis of genuine democracy. The dominance of the market system must be removed before genuine participative democratic decision-making is possible. Crucially however it must not be forgotten that this is only achievable on the basis of majority support for socialism, by which we mean a moneyless, wageless, classless and stateless society based on producing wealth for human need not the profit of a few.

But while the democracy that capitalism provides (at least in most developed nations) is a pale imitation of the real thing, in our view it is usually still sufficient to be used to help bring about the end of capitalism.

That doesn't mean that such a transformation would be restricted to parliament (far from it – the transformation to socialism will obviously resonate across all parts of society, and in many different ways). But it does mean that any movement set on democratic revolution should not ignore the machinery of government but instead call the bluff of the democratic credentials of the capitalist state. Alongside many other developments in the wider revolutionary movement, politically we need to set out with the intent to use the shoddy political mechanism of capitalism, albeit for one purpose only, that of expressing the majority support for the ending of capitalism.

Remembering Alexander Berkman

From the Socialism Or Your Money Back blog:

To-day is the anniversary of the death of the anarcho-communist Alexander Berkman , who died this day in 1936 from suicide .

A review of his book ABC of Anarchism can be found here

As a communist-anarchist, Berkman advocates a system without commodity-production or any “price system”, wages or payment of money. “This”, he says, “logically leads to ownership in common and to joint use. Which is a sensible, just, and equitable system, and is known as communism”. And “work will become a pleasure instead of the deadening drudgery it is today”. His views are similar to those of William Morris in as far as, in communism, people will no longer be employed in useless toil, but will be appreciated according to their willingness to be socially useful. People will live in freedom and equality.

Anarcho-communists, as their name suggests, are anarchists who are communists in the sense of standing for a society based on common ownership where people would produce goods and services to be taken and used without buying and selling and in accordance with the principle “from each according to their ability, to each according to their needs”. In other words, they stood more or less for what we call Socialism.

According to Berkman, “the social revolution can take place only by means of the general strike ...It is most important that we realize that the General Strike is the only possibility of social revolution. In the past the General Strike has been propagated in various countries without sufficient emphasis that its real meaning is revolution, that it is the only practical way to it. It is time for us to learn this, and when we do so the social revolution will cease to be a vague, unknown quantity. It will become an actuality, a definite method and aim, a program whose first step is the taking over of the industries by organized labour.” - The general strike is the revolution.

Unlike Berkman and the anarchist-communists , the SPGB claim that such actions as a general strike by workers would not, and could not, bring about a socialist society. In our view the working class must organise consciously and politically first, for the conquest of the powers of government, before it can convert private property in the means of production into common property. Our reasoning goes like this. We want the useful majority in society (workers of all kinds) to take over and run the means of production in the interest of all. However, at the moment these are in the hands of a minority of the population whose ownership and control of them is backed up and enforced by the State . The State stands as an obstacle between the useful majority and the means of production because it is at present controlled by the minority owning class. They control the state, not by some conspiracy, but with the consent or acquiescence of the majority of the population, a consent which expresses itself in everyday attitudes towards rich people, leaders, nationalism, money and, at election times, in voting for parties which support class ownership. In fact it is such majority support expressed through elections that gives their control of the state legitimacy. In other words, the minority rule with the assent of the majority, which gives them political control. The first step towards taking over the means of production, therefore, must be to take over control of the state, and the easiest way to do this is via elections. But elections are merely a technique, a method. The most important precondition to taking political control out of the hands of the owning class is that the useful majority are no longer prepared to be ruled and exploited by a minority; they must withdraw their consent to capitalism and class rule - they must want and understand a socialist society of common ownership and democratic control. We simply argue that it is quite possible, and highly desirable, for a large majority to establish socialism without bloodshed. The more violence is involved, the more likely the revolution is to fail outright, or be blown sideways into a new minority dictatorship. Far better, if only to minimise the risk of violence, to organise to win a majority in parliament , not to form a government , of course , but to end capitalism and dismantle the State.

This not a dispute between supporters and opponents of socialism but a discussion amongst people who are agreed that the way forward for humanity lies in the establishment of a world of common ownership, democratic participation and production to meet needs and the question is what is the better way to achieve that .

Alan Johnstone

Anarchist communism (2003)

Book Review from the March 2003 issue of the Socialist Standard

ABC of Anarchism. By Alexander Berkman. Freedom Press (Anarchist Classics) 2002 edition, 112 pages

First published in the United States, in 1929, under the title What is Communist Anarchism?, this slightly shortened version has been reprinted 12 times by Freedom Press. The present edition also reprints an introductory biography of Berkman, originally written by this writer in 1970 for the fifth edition.

Many of the words and phrases in the ABC of Anarchism were dated thirty years ago, and are even more so now. Nevertheless, it is still one of the best introductions to the ideas of anarchism, written from the communist-anarchist viewpoint. Berkman's knowledge of economics in general, and Marxist economics in particular, is somewhat shaky, although he has no time for capitalism and the profit system, unlike some anarchists such as individualists and mutualists. Like Marxists, Berkman argues that “there is a continuous warfare between capital and labour”. Again, as with other anarchists, he claims that communist-anarchists “are at one on the basic principle of abolishing government”. He sees government, rather than private-property society that needs and perpetuates government and the coercive state, as the main cause of humanity's problems. Like his companion, Emma Goldman, Berkman was not always consistent regarding governments. On their return to Russia in 1919, they were quite sympathetic towards the Bolsheviks and the Soviet government, but soon criticised Lenin and Trotsky for jailing and executing anarchists, Mensheviks and Social Revolutionaries.

Berkman admits that some anarchists have thrown bombs, and have advocated violence, but argues that anarchism is not about bombs, disorder or chaos. He says that anarchists “have no monopoly on violence”, and that governments have committed far more acts of violence than anarchists. For Berkman, anarchism is the very opposite of violence.

As a communist-anarchist, Berkman advocates a system without commodity-production or any “price system”, wages or payment of money. “This, he says, “logically leads to ownership in common and to joint use. Which is a sensible, just, and equitable system, and is known as communism”. And “work will become a pleasure instead of the deadening drudgery it is today”. His views are similar to those of William Morris in as far as, in communism, people will no longer be employed in useless toil, but will be appreciated according to their willingness to be socially useful. People will live in freedom and equality.

How will such a society come about?, asks Berkman.

To him, the idea is the thing. People must want fundamental change. They must want a revolutionary change before they can achieve a social revolution. And they must prepare for a social revolution. Unlike some anarchists, Berkman does not put much faith in spontaneous uprisings, although he does not reject them on principle. Indeed, he says “we know that revolution begins with street disturbances and outbreaks; it is the initial phase which involves force and violence”. Such a phase is of short duration. According to Berkman, “the social revolution can take place only by means of the general strike”. The general strike is the revolution. (All emphasis in the original). And such a strike can only be carried out by workers organised in labour, or industrial, unions. In his last chapter Berkman assumes that such a revolution would have to be defended by “armed force” if necessary .

This, very briefly, is Alexander Berkman's case for anarchist-communism and revolution. Is it desirable, and would it work? The answer is “yes” and “no”. The Socialist Party advocates and is organised for the establishment of a world-wide system of production solely for use and the abolition of the wages system; such a society would, of necessity, replace government over people by democratic administration of things. Unlike Berkman and the anarchist-communists, however, socialists claim that such actions as insurrection and a general strike by workers would not, and could not, bring about a socialist society. In our view (but not held by this writer 30 years ago!), the working class must organise consciously and politically first, for the conquest of the powers of government, before it can convert private property in the means of production into common property.
Nevertheless, the ABC of Anarchism by Alexander Berkman should be read by all those interested in what anarchists in general, and anarchist-communists in particular, stand for.

Peter E. Newell

Here Come The Robots

SPGB Public Meeting:

The meeting is being held at:

Socialist Party Head Office

52 Clapham High Street

London SW4 7UN

Weekly Bulletin of The Socialist Party of Great Britain (102)

Dear Friends,

Welcome to the 102nd of our weekly bulletins to keep you informed of changes at Socialist Party of Great Britain @ MySpace.

We now have 1514 friends!

Recent blogs:

Coming up for Orwell

Problems and Solutions

Not So Honourable Members

The Socialist Party of Great Britain holds its annual Summer School 26 - 28 June 2009 at Harbourne Hall, Birmingham. Members and friends from across Britain and beyond will gather to exchange ideas and experiences in all aspects of socialist activity and thought. The theme this year is "Revolution: The Theories, The Past, The Future".

Quote for the week:

"Civil government, so far as it is instituted for the security of property, is in reality instituted for the defense of the rich against the poor, or of those who have some property against those who have none at all." Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, Volume II. 1785.

Continuing luck with your MySpace adventures!

Robert and Piers

Socialist Party of Great Britain

Guns and protection (2009)

Book Review from the June 2009 issue of the Socialist Standard

David Lane: Into the Heart of the Mafia. Profile

I didn’t expect a book on the Mafia to be all that interesting or relevant, but in fact Lane’s investigation can be interpreted as shedding some light on the operations of capitalism.

Italy became a unified state fairly late on, in 1861, and the south of the country was for a long time isolated and barely under the control of the central government in Rome. As a result, a sort of private police force filled the vacuum and administered its own kind of ‘justice’. Basically, a set of thugs and gangsters, they evolved into the Mafia, a term which covers at least the Cosa Nostra in Sicily, the Camorra in Campania and the ’Ndrangheta in Calabria.

Their activities now include robbery and murder, loan sharking, extortion and protection money. Anything that involves money-making attracts them, such as the university in Messina on Sicily, which is the town’s biggest business. The construction industry, and public works in general, is another area where the Mafia can extract money. It’s estimated that about half of the £24 billion paid for reconstruction after an earthquake near Naples in 1980 ended up in the hands of the Camorra. Burying toxic waste with no regard for the environmental consequences also brings in big profits. All this goes on with the connivance of many in business, government and the Catholic church.

The south of Italy still represents a relatively unattractive place for companies to invest in, since a return on investment requires a level of security that is mostly lacking. Capitalism, then, needs its version of law and order, and the Mafia-controlled regions are a clear demonstration of what can happen when this does not exist.

For the working class, the consequence of Mafia rule are dire, with very high levels of unemployment and high drop-out rates from school. With legal jobs hard to come by, many are attracted to work for the Mafia. Someone who then wishes to break free may be killed as a warning to others. At the same time, though, members of agricultural cooperatives farming ex-Mafia land show a great deal of courage in resisting sabotage and intimidation.

As one of Woody Guthrie’s songs says, ‘Some will rob you with a six gun and some with a fountain pen’. There is more than one way for workers to be exploited and oppressed, and the Mafia are the way of the six gun.

Paul Bennett

Not so honourable members (2009)

From the June 2009 issue of the Socialist Standard

Amid the uproar over the MPs' expense claims, we should not lose sight of an important fact. Unlike applying to be reimbursed for the cost of dog food or a swimming pool, much of what our representatives in Parliament do is a waste of time. Claiming to make us all more secure by controlling the economy they endlessly debate their Budgets, financial statements and regulations but when there bursts onto the scene something like a credit crunch – a recession, a slump – they are revealed as powerless to do more than mouth baseless analyses or predictions while capitalism grinds on its barbarous way.

It is much the same about crime as one government after another, on a promise to reduce the problem almost to elimination, churns out a legislative flood providing for more stringent penalties and to re-define some behaviour from legal to criminal. For example the Fraud Act of 2006 was designed to make it easier for the prosecution to get convictions for offences of fraud and increased the maximum sentence from seven to ten years. There is a certain irony about this reform, as it would have an effect on those Honourable Members who passed it into law but may find themselves in court for so profitably exploiting the loopholes in Parliament's system of allowances to claim for a non-existent mortgage or for making false declarations to the Customs and Revenue. Meanwhile crime continues to be a disfiguring problem, of an intensity which shows no significant evidence of being influenced by Parliament's professed attempts to control it; its origins lie outside the scope of such delusions.

System
But of course the MPs have to believe that what they do is vitally important; otherwise their self-esteem would suffer such serious damage as to make it very difficult for them to discuss their own wages, extra allowances and working conditions – or rather their improvement. When, during the recent storm of protests over their finances they were being questioned by nosey journalists, a common response was to blame the whole problem onto something they called “the system” which everyone knows to be sadly defective and in need of immediate re-ordering. This breathtakingly implausible argument ignored the fact that “the system” was itself the creation of MPs who, while often denouncing workers as irresponsible wreckers when they try to improve, or even defend, their living standards are allowed to better their own wages and the like. It also took no account that the discredited claims for the extra allowances breached the requirement – which was intended to give the impression of adequate safeguards – to be for “additional costs wholly, exclusively and necessarily “ incurred in their work – which did not mean cleaning a moat or installing a home cinema.

Mullin
In July 2001 Chris Mullin, the Labour MP for Sunderland, made himself unpopular by opposing a Commons motion to increase MP's wages by £4000, tabling an amendment to align rises with those for nurses, teachers and the like. Mullin thought the opposition to his amendment was meant to approve the original motion on the nod, avoiding any debate and implicating all the MPs. Unsurprisingly he lost his amendment, the MPs awarded themselves the rise and an increase in the accrual rate of their pension from 50ths to 40ths – which Mullin furiously described as “shameless”. It is not known whether he felt some grisly justification when, in the following year, the Tory MP for Windsor, Michael Trend, was suspended for two weeks after the Mail On Sunday revealed that he had claimed almost £90,000 in accommodation allowances although he lived in his constituency. Trend did not stand in the 2005 election and his successor in the seat, Adam Afriyie, is reported in the Daily Telegraph as not making any claim.

McNulty
Another example of what might be moderately called double standards is Tony McNulty, Labour MP for Harrow. McNulty is known as a bruiser, someone to be relied on in the TV studios to dismiss any critic of the New Labour method of running capitalism as mad or malicious or both, hardly worth any attention from a Minister in the Department of Work and Pensions, with responsibility to crack down on anyone caught making false claims for state benefit. He recently declared that such people are “benefit thieves” who will be ruthlessly hunted down by use of developed technology and “face imprisonment, fines and other penalties. We will also make sure they pay back the money they have stolen...and seek to ensure any proceeds from their crime are confiscated too”. However McNulty has also been caught out – not through any technological device but by simple journalistic trawling through Parliamentary records – in behaviour which some of his constituents might regard as a kind of theft, claiming almost £60,000 allowance for a house in Harrow which he owns but which he should not claim on because it is where his parents live. His home, which he shares with his wife, is in Hammersmith. All of this was in spite of the rule that all claims for the Additional Costs Allowances must be “above reproach” and not encourage any speculation that the object is “...benefiting from public funds”.

McNulty conceded that his claim may be “a bit odd” but justified it on the grounds that “everyone does it” – by which he presumably meant every MP, but not every benefit claimant. He was at first resistant to even paying back the money – although if he ever comes into court in the matter, as many people outside his constituency as well as inside it hope – to try to buy his way out of trouble in that way is unlikely to significantly affect the outcome. In any case he would surely be the last to suggest that he should be treated any more leniently than the benefit fraudsters he so zealously persecutes. That the scandal of parliamentary allowances has revealed so many MPs as devoted, persistent practitioners of the art of double standards should surprise nobody. For the reality is that the capitalist system which governments profess to be able to control is itself a massive, universal fraud on the majority of its people.

Ivan

Material World: Mystery of the Pig/ Bird / Human Flu Virus (2009)

The Material World column from the June 2009 issue of the Socialist Standard

“Swine flu” is really a misleading term for the current pandemic, inasmuch as no single species serves as host of preference for the new virus. It does not need to mutate as it jumps from pig to human and back again. This is a fully trans-species disease.

According to the findings of Canada’s National Microbiology Lab, the genome of the new virus is a strange composite of eight segments from four old viruses, associated with two distinct varieties of swine flu (North American and Eurasian), a North American avian flu and a human flu (the H3N2 strain last seen in 1993). New Scientist calls it “an unusually mongrelised mix of genetic sequences.”

Possible sources of the virus
It is widely assumed that the virus evolved in a pig. Suspicion has come to rest on a huge fly-infested lake of pig shit on the site of a pig factory – calling these places “farms” creates quite the wrong impression – in the central Mexican province of Veracruz. The pig factory (one of 16 in the province) is owned by Granjas Carroll, which is itself half-owned by the US pork and beef conglomerate, Smithfield Farms. The idea that this particular factory is the source of the outbreak is based on the fact that a young boy living nearby is the earliest known case of infection with the virus.

This explanation is certainly plausible. Pigs are susceptible to most if not all of the main virus families, so different kinds of virus can easily accumulate inside the cells of their tissues and exchange genetic material. Pigs are therefore ideal incubators for the evolution and spead of viruses, especially when their immune systems are weakened by being crammed together in the filthy pens provided by profit-seeking agribusiness. Over the years, many experts have predicted that the outcome would be pandemics of new diseases.

Nevertheless, the evidence for this version seems far from conclusive. There may well be earlier cases elsewhere that have not been traced. Smithfield systematically obstructs all investigation into its operations, but that proves nothing: no doubt there are many things that they want to hide.

So other possibilities cannot be ruled out. It is unwarranted to assume that the virus must have originated in Mexico because conditions there are more unhygienic than in the US. The pig factories in Veracruz and those in North Carolina are owned by the same firms and run in the same way.

According to Online Journal, a “top UN scientist” believes that the virus was released, accidentally or deliberately, from a biological weapons lab, inasmuch as certain features of its highly unusual structure are suggestive of genetic engineering. A possible source is the US Army Medical Institute of Infectious Diseases at Fort Detrick, Maryland. It was from here, for instance, that someone spread anthrax germs in 2001.

Prospects
When the pandemic first hit the headlines, scientists did not yet even understand the nature of the new virus and it was impossible to assess the severity of the danger. That did not deter some politicians and officials from reassuring the public and others from voicing the most alarming predictions.

To a large extent, the mixed responses can be explained in terms of divergent commercial and other interests. The reassurance is designed to avert panic and unrest, safeguard sales and exports of US and Mexican pork, protect the tourist industry and maintain business confidence. The alarmism serves the interests, above all, of the big pharmaceutical companies that produce anti-flu drugs and vaccines.
Mass vaccination is not always an effective measure against pathogens susceptible to rapid mutation. Moreover, the vaccine itself may be contaminated with viruses. Thus, last December a lab of Baxter International in Austria distributed vaccines contaminated with live avian flu virus to 18 countries. The same company has now been commissioned by the World Health Organization to develop an experimental vaccine for the new flu.

Whatever the outcome of the current pandemic, it is safe to say that it will not be the last. On the one hand, meat factories and biological weapons labs continue to generate new pathogens. On the other hand, these pathogens are increasingly drug-resistant due to the indiscriminate use of antibiotics and other malpractices. It is only a matter of time before we find ourselves helpless in face of some new and much more fatal trans-species virus or bacterium.

Preventing pandemics in socialism
Eliminating the profit motive will remove the major obstacle to the prevention of trans-species pandemics. Those responsible for food production will be able to give proper weight to environmental and public health considerations.

However, this may not suffice if socialist society were to commit itself to providing a meat-rich diet for most of the population. (Some people, of course, will not want such a diet.) Disease control may well require the abandonment of animal factories and a return to a more traditional type of farming. This is likely to reduce the supply of meat, although it will also enhance its taste and nutritional value.

Besides change in patterns of production and consumption, a shift away from reliance on air travel would help slow down the spread of new diseases and allow more time for research and countermeasures. (It would also reduce greenhouse gas emissions.) Work schedules might be coordinated in such a way as to give people the time they need to use and enjoy slower means of travel, interspersed as desired with participation in the life of local communities, including farming.

Stefan

Problems and Solutions (2009)

From the June 2009 issue of the Socialist Standard

Socialism won’t be a problem-free society but it will allow problems to be dealt with rationally.

Capitalism is a society beset by problems, from poverty, unemployment and homelessness to war, violence and insecurity. As the current recession shows, even those who consider themselves to be comfortably off and with a relatively ‘good’ job may still be thrown out of work with little notice. The housing market is in such a state that many people cannot sell their homes and estate agents are closing almost as quickly as pubs. The fact is that capitalism throws up problem after problem, and this is an in-built aspect of the system’s operation.

Now, socialism will not be a society without problems. There will doubtless still be personal disagreements and dislikes, and natural disasters to disrupt the straightforward functioning of everyday life. But we can say with some assurance that the problems of socialism will be very different from those of capitalism.

We may distinguish two situations. The first consists of problems of capitalism which will simply not arise in socialism; the second of problems that socialism will be far better equipped to address and to solve than capitalism is.

All the economic difficulties of capitalism will automatically be things of the past in a socialist society. The idea that there could be people who want to work but are forced to sit around idle, while at the same time there are others who badly need the goods or services that the first group could provide, would be totally alien. There would be no unemployed building workers alongside homeless people or inhabitants of slums. No unemployed agricultural workers alongside the starving. Anyone who wishes to contribute to production will be able to do so, without considerations of profit and the market being of any relevance. Poverty will vanish in a society based on free access and production for use, and people will not starve while food is exported. So all the problems of destitution, insecurity and worry will be gone, since these are created by capitalism’s rationing of goods and its exploitation of the working class. Concepts like booms and slumps and recession and unemployment will have been confined to the history books.

Equally, war will no longer exist. With no contending countries and no ruling classes, there will be no need for vast armies making use of the latest weapons technology. Issues such as ensuring the availability of raw materials like oil will not arise, since they will be the common property of all the earth’s people. Resources, both natural and human, will no longer be wasted on killing and inventing new ways of killing other humans.

At the same time, there will be other problems which will exist in socialism, and for which the establishment of a co-operative commonwealth will not automatically provide a solution. Environmental issues would be a prominent example of this. Under capitalism, the profit motive and the short-term nature of planning combine to cause pollution and destruction of the environment. Socialism would be unable to simply stop interfering with the world we live in, since production of any kind assumes some sort of interaction with our environment. Nor can we say now how much mess capitalism will leave behind for socialism to grapple with. To what degree, for instance, will global warming have gone beyond the point of no return? How much oil will still be available, and how will energy be produced?

There are no easy answers to such ecological questions, and we cannot just dismiss them by saying that socialism will evince a concern for the environment that capitalism never can. Rather we can point out that satisfying human need and caring for the environment will be at the forefront of socialism’s priorities. If they come into conflict, decisions will have to be taken about whether to emphasise one or the other in a particular case. The answers cannot be given yet, since we do not even know just what the questions will be. But from anything other than a capitalist perspective, caring for the world is part of satisfying human need, since we are part of the planet and must always live within it.

Paul Bennett