Thursday, January 17, 2019

Greece: the Road to Bailoutistan (2017)

Book Review from the August 2017 issue of the Socialist Standard

In his new book, Adults in the Room: My Battle with Europe’s Deep Establishment, Yanis Varoufakis sets out to portray himself as the political outsider who more than spoke truth to power: he stood up to power, and earned its scorn. He details his period as the Greek Minister of Finance as he tried to negotiate a write-down on Greece’s unsustainable debt, and an end to the practice of extend and pretend: his characterisation of the previous two bailouts from the European Central Bank, European Commission and the International Monetary Fund (known collectively as the Troika) which gave Greece more debt, turned it into a debtor colony (he names it Bailoutistan), and pretended that it could ever hope to pay the debt back.

Throughout, though, he reveals himself as a form of insider, a member of the international financial and academic set, with ‘good friends’ in major institutions throughout the world, including Lord Norman Lamont. He even had prior for working as an advisor for PASOK, the leftist Greek party that held political hegemony there for so long. He was, however, not a member of Syriza, and not part of the Eurogroup club of time-served politicians.

Like most politicians’ memoirs, though, he does go out of his way on point-scoring and dredging up old wounds. He claims Alexis Tsipras went and learnt to speak English on his advice; he recounts the reason why he turned up on British news in a tight couture shirt (he was travelling at short notice, and an aide was sent to buy him a shirt as he had no luggage); a vital document was not sent to the Eurogroup in time to be considered, and apparently this was deliberate political sabotage by a rival he claims was in hock to the Greek oligarchs.

The biggest betrayal was he says was that of Tsipras: they had an express agreement, Varoufakis claims, that they would stay the course. He gives us the game theory behind his strategy with the Troika: Varoufakis wanted a write-down on the value of the Greek debt, and a smaller required budget surplus to service, to allow some room for Greece to start growing again. He theorised that only a credible threat to default on some Eurogroup bonds, and thus destabilise the currency, would lead to that agreement. By his account, the refusal to sign up to a third bailout depended on being willing to issue the threat. In the end, Tsipras refused to issue the threat (in his review of this book, journalist Paul Mason suggests Tsipras backed down rather than risk civil war).

Varoufakis hung on to his post, trying to carry through some of his other reforms to tax collection and public spending. Tsipras launched the famous Greek referendum, to which the people replied “Oxi!” to a third bailout. Varoufakis reveals that Syriza players were secretly hoping for a yes vote, enabling them to back down and accept the bailout. At that point, Varoufakis resigned.

The book is useful on revealing the state of international institutions and Greek banks. Here’s how Varoufakis describes the deep corruption in Greek finance (worth quoting at length):
  ‘Here’s how our two bankers – let’s call them Aris and Zorba – did it.
  Aris’ family founded offshore companies, to which Zorba agreed secretly to lend without guarantees the millions that Aris’ bank needed. Why such generosity towards a competitor? Because Aris and Zorba were sitting under the same proverbial oak. Desperate to raise money for his own bank, Zorba agreed the loan on condition that Aris’ bank lent a similar amount to Zorba’s family’s offshore outfits. Aris’ and Zorba’s families then used money from their offshore accounts to buy new shares in their own banks, thus fulfilling the regulator’s requirements that new capital be raised and thereby qualifying for the real money that the poor taxpayer was borrowing from the troika.
   … they ended up owing nothing to anyone. Both sets of loans … were written off soon after being granted and transferred to the banks’ long list of non-performing loans….
  …An even more outrageous trick was employed: in addition to millions from Zorba’s bank, the Aris family’s offshore companies also borrowed millions from Aris’ own bank. These loans were also written off as unserviceable or non-performing, or were used to buy office space that was resold to other parties only to be leased back by the bank or sold to it at inflated prices. The newly conjured up funds, or ‘profits’ would be used to buy new shares in the bank, keeping up the pretence that investors were injecting private capital into them.’
This is nothing less than institutional corruption and financial fraud. This, seemingly, didn’t just apply to Greece, as executives at Barclays have recently been accused of a similar money-go-round with their bailout loan from Qatar.

Something similar happened with what the European Central Bank concocted to enable Greece to make a €3.5 billion repayment. It was literally a case of a central bank creating money, but money for the sake of money, nothing useful is bought with all this effort, except to the political right to keep Greece subservient to its creditors (of course, as is made clear above, this pretend money creation is only possible with the political connivance of the state’s central bank which is the only type of bank that really can just issue as much money as it wants).

That is the central lesson of this book: Varoufakis’ position would have been sensible in any business, but this wasn’t business. It was politics. He recounts talking to Wolfgang Schäuble, the German Finance Minister and apparent Eminence grise of the Eurogroup, who seemed to believe that there was no alternative to but to continue what he was doing, and impose extreme austerity on Greece. Varoufakis tells of how many people, individually, expressed sympathy, but in practice, stuck to the organisation line in any committee or in public. Interestingly, the only person to come out with praise was Emanuel Macron, then working in the French finance ministry. He apparently backed Varoufakis’ ideas, which may be significant for the coming years.

The need for the Eurogroup to have credibility internationally, to maintain the line that debts cannot be written down or off, that economic union, ultimately means political union to avoid such destabilisation, meant it had to pursue the only policy it had. In the end Syriza complied, after Greece was subject to a medieval siege that saw essential drug supplies cut off (including insulin and thyroxin) and a humanitarian crisis ensued.

Varoufakis describes how the institutions gave him the run-around: not letting him know who or where the decision-makers were; treating any speech by him as if they were listening to ‘the Swedish National Anthem’; and releasing misleading briefings to the press about events at meetings (there were no proper minutes, but Varoufakis recorded them secretly). The EU, he says, is likely to give Britain the same treatment during the Brexit talks.

His book is a warm and witty account of a period of significant turbulence in a country of 10 million, with a government prepared to try and stand up to the financial power structures of the world. It is also a story of their failure to achieve even limited reform and compassion for the people of Greece. What they were asking for hardly amounted to revolution, but was an attempt to shore up capitalism. Sometimes, the system just works against itself.
Pik Smeet

What Labour Governments End Up Doing: A Reminder (2017)

From the August 2017 issue of the Socialist Standard

As many seem to imagine that a Labour government under Corbyn could be different, we reprint an article on the 1964-70 Wilson Labour government. Since there is an even smaller state-capitalist sector now than in those days, Lord Lever’s comments towards the end are even more pertinent. At the end, just substitute “Corbyn” for “Kinnock”.
"As in all recent elections . . .  [the Labour Party] played down any claim to stand, as a socialist party, for a radically different form of society . . . it asked the voters to say that it could administer the mixed economy and welfare state better than the Conservatives".
No, this is not David Butler's comment on the next year's general election but on that of 1959. In the event, the voters judged that the Tories could run capitalism better than Labour. But after a further five years of Tory rule they changed their minds and in October 1964 a Labour government under Harold Wilson came into office.

The 1964 Wilson government was elected on a programme of ending the "stop-go" of what they called "Thirteen Years of Tory Misrule". This was a reference to what happened every four or five years during the 50s and 60s when a boom led to a balance of payments crisis by sucking in imports, to which the government responded by measures to damp down demand. Actually this was a reflection, at the level of government policy, of the minor cycles that capitalism continued to go through during the prolonged period of capitalist expansion that followed the war. In any event, Labour promised to replace "stop-go" by "planned and sustained economic growth".

A Labour government, George Brown had declared in January 1963, would cure unemployment "instantly" (Observer, 27 January 1963). James Callaghan explained how in more detail:
Our first priority will be to make British industry GO, and to make it efficient. We shall ask industrialists, trade unionists, and economists at all levels to help us create a National Industrial Development Plan. This plan will set expanding targets for industry; will collect and analyse information about costs, export possibilities, profit margins; and will reconcile production with demand . . . The plan will aim for a large increase in the output of our factories each year—produced more efficiently than before. (Daily Sketch, 11 February 1963).
After Labour's victory in October of the following year, Brown became Minister of Economic Affairs and Callaghan Chancellor of the Exchequer. Ray Gunther, a former leader of the railway clerks union, was appointed Minister of Labour, Brown's job was to draw up the promised National Plan; which he duly did, unveiling at a ceremony in September 1965. It provided for total output to rise by 25 percent by 1970, a growth rate twice as fast as the percent a year that had taken place under the Tories.

The plan never got off the ground. As early as November 1964 a balance of payments crisis developed with a run on sterling. By July 1965 this had become so serious that Callaghan was forced to curb government spending. After announcing cuts in existing expenditure, he went on "we shall also have to defer some of the desirable social reforms we had hoped to do in the immediate future" (Times, 28 July 1965). Although Labour won an increased majority in the election held in March 1966, in November 1967 they were forced to devalue the pound and impose even tougher austerity; prescription charges which they had abolished on coming to power were restored at a higher rate. And growth never did attain anything near the planned 4 percent. Contemporary newspaper headlines (see box) tell their own story:

  • Mr Gunther Condemns Dock Move by Strikers (Times, 20 October 1964) 
  • Wilson Warns of More Tough and Unpopular Measures Ahead (Sunday Times, 24 February 1965)
  • Wilson's TV Attack on Clock-Watching (Telegraph, 25 February 1965)
  • Britain's Attitudes Outdated—Premier. Country "cannot afford strikes" (Guardian, 25 February 1965)
  • Profit Motive as Test of Efficiency. Mr Brown's Reply to Directors. "Government Not Anti-Business" (Times, 22 May 1965)
  • Wilson Hits at Rail Go-Slow (Observer, 18 July 1965)
  • Spending Cut to Suit Nation's Pocket. Chancellor Curbs Council Mortgages, HP, Building. £100m of Defence Next Year: Social Reforms Deferred (Times, 28 July 1965)
  • "Squeeze" Delays School Building Six Months (Telegraph, 26 August 1965)
  • Brown Wants Strong Powers to Back Incomes Policy (Financial Times, 21 December 1965)
  • Wage Restraint Vital in 1966—Premier (Financial Times, 1 January 1966)
  • Folly To Press For Big Wage Rises—Chancellor (Financial Times, 18 May 1966)
  • Sackings Better Than Short-Time, Says Gunther (Sunday Telegraph, 18 September 1966)
  • Ministers Hint At Permanent Pay Curb (Observer, 18 September 1966)
  • Government Embraces Profitability (Guardian, 23 November 1966)
  • Local Authority Spending Must be Cut—Greenwood (Financial Times, 21 December 1966)
  • Government Justified in Demanding Sacrifices—PM (Financial Times, 1 May 1966)
  • Hint of Change in Social Aid. Mr Gunther on "Means Test" (Times, 21 August 1967)
  • Emergency Powers Ready (Financial Times, 21 October 1967)
  • Prescription Charges Essential—Crossman (Financial Times, 29 January 1968)
  • Standard of Living "Must Fall". Mr Gunther on Last Chance (Times, 29 March 1968)
By 1970 the working class had had enough and Labour was booted out. By its own standards the Wilson Labour government of 1964-70 was an utter failure. It didn't deliver sustained growth and social progress; instead it ended up restraining wages and cutting social services, and it left office with unemployment at its highest for thirty years.

Why do Labour governments fail way? The first thing to notice is that there is nothing special about Labour governments in this respect. Tory governments do the same. In fact all governments do. It is just that Labour's failures are more resounding in that the Labour Party was formed as a trade union party committed to trying to improve conditions for the working class while nobody expects the Tories, as the party of the ruling class and the rich, to behave any differently.

Dismal record
The basic reason for the failure of the Wilson government's attempt to plan a steady expansion of output, so as to keep unemployment down and provide expanding social services, was that his government was a government of capitalism, and capitalism is a profit-making system under which what and how much is produced is determined by considerations of relatively short-term profitability. Ministers and civil servants may draw up grandiose plans for a steady expansion of production, but those in charge of firms react to market conditions not paper plans. If, as happened under Wilson in the 60s, they judge that they will not be able to sell the extra output at a profit then they won't produce it.

Labour has only ever challenged capitalism verbally, and then only sparingly. In practice, when in power, it has always accepted capitalism and capitalism's economic priorities: that, since capitalism runs on profits, profits must be allowed tor be made, and must be maintained if necessary at the expense of wages and salaries

A number of Labour leaders have been quite open about this. Harold Lever, who then an MP (now he's a Lord) and chairman of the Labour Party's economic and financial committee and later a cabinet Minister, writing just after Labour had won the 1966 election, declared in terms which the present leaders of the Labour Party would wholeheartedly endorse:
'Labour's economic plans are not in any way geared to nationalisation; they are directed towards increased production on the basis of the continued existence of a large private sector. Within the terms of a profit system it is not possible, in the long run, to achieve sustained increases in output without an adequate flow of profit to promote and finance them. The Labour leadership knows as well as any businessman that an engine which runs on profit cannot be made to move faster without extra fuel. So, though profits may be squeezed temporarily by taxation and Government price policy, they must and will, over a longer period, increase significantly even if not proportionately to increased production' (Observer, 3 April 1966).
Since profits are needed to fuel the engine of capitalism, one of the tasks of any (and every) government of capitalism is to ensure that the flow of profits is not threatened by strikes and wage demands. In short, one of the jobs of managing capitalism is to try to ensure that the working class does not demand, and does not get, too much. This is why Labour governments, as managers of capitalism, always end up attacking the working class in the same way as the Tories do.

Whenever profits have been threatened, as by a failure of exports to sell well enough or by an economic downturn, Labour governments have reacted by restraining and freezing wages and by postponing and cutting back on social reforms. This is not because they are incompetent or dishonest or traitors but because that is what managing capitalism involves. Anybody who takes on this responsibility has to do this, just as Wilson had to and as Kinnock will if ever he gets the chance.

(Socialist Standard, December 1991)

Material World: The Mad Cow Disease of India (2017)

The Material World Column from the August 2017 issue of the Socialist Standard

Nation-states require symbols and slogans to promote patriotism. Often the identification is a religious one. India’s Bharatiya Janata Party (BJP) government under Prime Minister Modi has been described as a Hindutva regime proclaiming India as a Hindu country. The move of the Modi government on 26 May to impose a ban on the sale of cows and buffaloes for slaughter at animal markets across India was a populist move aimed at gaining support from the Hindu majority. It is well-known that the cow is a sacred animal in India but beef is consumed by many and beef is on the menu of many Indian citizens including a substantial section of Hindus as well, many Dalits, for instance. 42 percent of the Indian population are Dalits, Muslims, Adivasis, Christians and Sikhs. None of these populations are particularly put off by the consumption of meat, with some of these populations regularly including beef in their diet. This is not a situation of militant vegetarians against flesh-eaters but partially an anti-Muslim and partially casteist political agenda.

Haryana police started collecting samples of biryani sold in Mewat district, the state’s only Muslim-dominated district. In Haryana, cow protection laws are among the toughest. Yogi Adityanath who became Chief Minister of Uttar Pradesh has begun a crackdown on illegal abattoirs. The Gujarat Assembly on 31 March, passed a new law on cow-slaughter. Anybody involved in this would be awarded life sentence. Next day, in order to outdo Vijay Rupani, Chief Minister of Gujarat, the Chief Minister of Chattisgarh, Raman Singh, announced that anybody found doing it would be hanged. These two Chief Ministers, if they are serious in revering ‘mother cow’, must ask the BJP to begin this process in Goa, Manipur, Arunachal and other states where despite RSS/BJP governments beef is officially available. Arunachal Pradesh, Kerala, Meghalaya, Mizoram, Nagaland, Tripura and Lakshadweep also have no legislation against the slaughter and consumption of beef.

On 5 April, Pehlu Khan a dairy farmer was beaten to death. He was the latest murder victim of the cow protector vigilantes. Previously, on 28 September 2015, a mob lynched Mohamad Akhlaq on the charge that he had killed a calf. In December 2015 a migrant worker from Uttar Pradesh was shot dead by a ‘cow protection vigilante’ team. In Karnataka, Praveen Poojary, a driver who was transporting cows died after he was attacked by a right-wing Hindutva group called Hindu Jagrana Vedike. His co-worker Akshay Devadiga is in hospital after suffering serious injuries. More than a dozen people were killed and attacked by cow vigilantes in different parts of the country.

The Hindu so-called upper castes will not touch the carcass and the Dalits are forced to clear or handle it and when they do, they are mercilessly beaten up in the name of self-appointed ‘Bhartiya Gau Rakshak Samiti’ (Cow Protection Organisation), a neo-nationalist federation of cow protector movements in India. Dalits who constitute one-sixth of India’s population, some 170 million people, live a precarious existence, shunned by much of Indian society because of their rank as ‘untouchables’ at the bottom of India’s caste system. Dalits are discriminated against, denied access to land and basic resources, forced to work in degrading conditions, and routinely abused at the hands of police and dominant caste groups that enjoy the state’s protection. Four young Dalit men were stripped, tied to a car and flogged in Una in Gujarat after wrongly being accused of cow slaughter. The men were, in fact, skinning a dead cow, an exacting and poorly-paid job that lower castes are forced to perform.

The implications of this ban will adversely affect small farmers. Dairy farmers no longer wish to own large herds of cattle, knowing that when the animals age there will be no resale value for them and they will have to bear the burden of taking care of them for many years after their milking-life is over.  A cow lives for 20-25 years, but provides milk only for 10 years.

Kerala’s Chief Minister Pinarayi Vijayan in an open letter wrote ‘Meat is the primary source of protein for millions of poor and ordinary people in this country (780 million of whom live in deprivation). People of all faiths consume meat in our country, not just the minorities. Once the prohibition comes into effect it will not only deprive them of adequate nutrition, but also prevent the availability of raw material for the leather industry.’ The leather industry is valued at $17.8 billion and serves India’s footwear manufacturers but also provides ingredients for India’s extensive pharmaceutical industry.

The Students Federation of India and other organisations have held beef festivals, where they cooked beef and then shared their food in public, highlighting among other facts that the decimation of the beef industry renders many people jobless.

Modi and the BJP want to keep the cow at the centre of politics so as to maintain a hold of power by challenging India’s secular constitution on behalf of his Hindu extremist supporters (we decline to say fundamentalist because there is no generally accepted religious scripture or canon in Hinduism to be fundamental towards).
ALJO

50 Years Ago: Zilliacus (2017)

The 50 Years Ago column from the August 2017 issue of the Socialist Standard

Konni Zilliacus, who died last month, was the Left winger to end all Left wingers. The only man who was in step; the persistent thorn in his leaders’ sides; Labour’s unsleeping conscience. So they said.

Zilliacus had many disagreements with his party, especially on its foreign policy. He was one of those Labour M.P.s who found to their astonishment after the victory in 1945 that Bevin handled foreign affairs very much as they had expected a Tory Foreign Secretary to.

He was in almost all the rebel movements and eventually he paid for this, with expulsion. What Wilson has called “dog licences” were as necessary then as they are now; Zilliacus could not get back into Parliament until he had given the Labour leadership the necessary assurances about his future conduct, and they had accepted him into the fold once more.

Zilliacus was a prime example of what are called honest politicians. Perhaps we can accept this—although he never took his disagreements with Labour to the extent of resigning, nor did he come back on his own terms—but the fact is that such men are dangerous.

The so-called Left wingers encourage the idea that there is nothing fundamentally wrong with the Labour Party, that its only fault is a temporary deviation from the straight and narrow path, that a change of leadership is all that is needed to put everything right again.

No one will ever know how many futile votes this idea has won for Labour. No one will ever know the extent of the confusion and the cynicism it has caused.

What we do know is that the problems of capitalism are as acute as ever and that the political ignorance and apathy which supports the system is still there, encouraged by the Labour Party, by its members honest and dishonest, its leaders and its rebels.

[from ‘Review’, Socialist Standard, August 1967]

Rear View: On the road to nowhere (2017)

The Rear View Column from the September 2017 issue of the Socialist Standard

On the road to nowhere
Two academics list some actual and proposed responses to the ‘refugee and migrant crisis’, which include international summits – seven in 2016 alone – and an island between Italy and Tunisia, before advancing their own: ‘a set of loosely-connected self-governing units we call “Refugia”, brought into being mainly by refugees and displaced people themselves, with some support from sympathisers’ (theconversation.com, 7 August). They see Refugia as ‘a utopian solution to the crisis of mass displacement’. The Oxford dons are correct about one thing – their proposal is Utopian, but not a solution: creating more countries in a world where competition between them can result in war (one reason for the ‘crisis’ in the first place) and leaving the real culprit, capitalism, intact will fail. In a socialist world of production for use not profit, there will be no more refugees seeking escape from war and want. The only borders will be natural ones and citizens will be free to migrate where they want.


October 1968 
Another dead end
The actor Mark Rylance asks ‘who can remember the dreadful battles of the First World War commemorated recently without remembering that World War One was meant to be the end of war?’ and wonders ‘when will we stop this madness?’ before imploring us to join Stop the War. STW was formed following the September 11 attacks of 2001. The sponsors involved include some past Labour MPs and Jeremy Corbyn plus the dead hand of the Socialist Workers Party. Left wing groups are selective about the wars they oppose and have come out in favour of dictatorships e.g. North Vietnam if such are under attack from the West. By contrast, the Socialist Party has the unique record of opposing both world wars, in fact all wars other than the class war since its formation in 1904. Wars are not fought in our interest and are not worth the shedding of a single drop of working class blood. We make our opposition to capitalism, its wars and other attendant ‘problems’ clear. Here is one example from the front cover of the October 1968 edition of our Journal: VIETCONG, NO! MAO, NO! CHE, NO! SOCIALISM, YES!


Silk roads
‘”If the Chinese gain control of the Donglang region, they will hold a commanding position in the Chumbi Valley and would gain the ability to essentially cut off India’s access to the north-eastern states in case of a conflict,” says The Diplomat. Border skirmishes were once a common occurrence along the 2,520-mile frontier zone, the most notable of which was the month-long Sino-Indian War of 1962 (theweek.co.uk, 7 August). The ongoing tension between these countries is of no surprise to socialists. The expanding sphere of influence of capitalist China started before 1962 and spread to Korea, Mongolia, Vietnam, Laos and Tibet. These days, Chinese capitalist interests extend into Eurasian and African regions through the Belt and Road Initiative. Other competing Asian states such as India and Japan seek similar expansion of their interests and for the time being are working together on an alternative Silk Road.


Streets paved with gold?
‘Could gold finally have a purpose? New research says it could help in the fight against cancer’ (cnbc.com, 7 August). Sultan Erdogan has, it is rumoured, gold-plated toilet seats in his gigantic 1,150 room palace. Tens of thousands of tonnes of it collect dust in vaults throughout the world. But we do not need to turn to Thomas More’s Utopia, where bathroom fixtures are made of gold, to find other uses for this metal. Contrary to what the article suggests, there are various, established medicinal uses for gold and the metal is also employed in other fields including electronics, dentistry and photography The vast stockpiles of gold in a socialist world would likely mean an end to its extraction through mining and, consequently, associated pollution and fatalities.


Revolutionary road
This road is unique in that you cannot be lead there. Should a majority of us come to understand and desire socialism we will be able to explain to the next generation, any visiting aliens or cryogenically unfrozen humans – probably capitalists – that ‘People are no longer obsessed with the accumulation of things. We’ve eliminated hunger, want, the need for possessions. We’ve grown out of our infancy.’ Actually, that is what Captain Picard says in the year 2364. A socialist world of free access and production for use has been possible since the last century. Let us not wait until the 24th.

Proper Gander: From The UN To Anarchism (2017)

The Proper Gander column from the September 2017 issue of the Socialist Standard

In recent years, the BBC has developed an interesting sideline in polemics: broadcasters like Adam Curtis, Dominic Sandbrook and Simon Amstell have appeared on our screens presenting their original interpretations of society’s changing cultural and economic trends. Refreshing as it is to see thoughtful critiques of capitalism on the telly, alternatives are rarely discussed. So, it’s a nice surprise to see an anarchist get an hour of screen time to make his case, in Accidental Anarchist: Life Without Government, part of BBC4’s Storyville strand, as well as in one of Newsnight’s video podcasts.

Why this particular anarchist has been able to get his views on the Beeb is the career path which led to his viewpoint. Carne Ross began work in the government’s Foreign Office in 1989, with the optimism that came with the fall of the Berlin Wall. Between 1998 and 2002 he was the UK state’s expert on Iraq at the UN Security Council, where he negotiated on issues such as weapons inspections and sanctions, and took pride in being a ‘ferocious negotiator’. Ross says that the effect the economic sanctions on Iraq had on the Iraqi people was just ‘paper suffering’ to the UN because of its distance from those affected. Noticing the divide between governments and the majority led him to doubt the whole system’s effectiveness. His trust in the state was finally lost after the death of Dr David Kelly, the expert on biological warfare and UN weapons inspector who, according to Ross ‘was driven to suicide by the disgraceful campaign of vilification by [Tony] Blair’s officials after he was revealed as the source of a BBC story that the Number Ten ‘dossier’ alleging the threat from Iraq had been considerably exaggerated’ (www.carneross.com). Ross resigned his job in the Foreign Office in 2004 after giving then-secret evidence to the inquiry into the Iraq war. He told it that at no time did the government judge that Iraq held ‘weapons of mass destruction’ which posed a threat to the UK, despite what we were told. He says that the public was lied to over the reasons for going to war, and this is ‘the worst thing any government can possibly do’. He now feels ashamed of how he acted in his previous life.

Ross’ journey to anarchism is unexpected because he’s managed to change his mindset away from the acceptance of the system which is encouraged and needed by those working at that level for the state. His role allowed him to see first-hand how governments act, so in a way he was better placed than many to see the system’s faults. Far from being the ‘accidental’ anarchist of the show’s title, he has thought about what he’s experienced and reached a perfectly reasonable interpretation.

Ross tells us that he grew up to believe the economy works like a machine, complicated but understandable, and now believes that society is too complex to fully comprehend, let alone control. He even finds a government minister – Rory Stewart OBE – who admits that politicians don’t have nearly as much power over our economic and political system as most people assume. Because of this, Ross argues, our framework of leadership isn’t tenable. Instead, he says, ‘No-one should have power over another. People should govern themselves’ (LINK).

As proof that self-organisation can work better for everyone, Ross gives some examples of where people have worked together in a more equitable and effective way. Members of Occupy New York used their experience in planning and organising to co-ordinate aid for victims of 2012’s Hurricane Sandy more efficiently than the government’s efforts. And in the aftermath of the Grenfell Tower fire, the community arranged support for survivors quicker than the state. It shouldn’t take a disaster to make people come together, although other attempts at greater co-operation and self-organisation have developed in difficult circumstances. Rojava, an area of northern Syria, is run according to the political ideology of Abdullah Ocalan, a leader of the Kurdistan Workers’ Party (PKK) who was inspired by anarchist Murray Bookchin. While hierarchies still exist there, people living in Rojava are able to directly contribute to decisions affecting their community, and there is more gender equality and less sectarianism than elsewhere in the region.

According to Ross, the peak of anarchism was in 1930s Spain, before it was crushed by Stalin’s forces and Franco’s fascists won the Spanish Civil War. He says that anarchist ideals live on there now, such as in the town of Marinaleda in Andalucia, where the populace occupied land and buildings and established a farming co-operative with many municipal tasks organised together. Of course, these and any other examples have to work within capitalism. Ross doesn’t seem to see this as much of a setback, and cites ‘worker owned co-operatives like John Lewis’ (ibid) and the Brazilian city of Porto Allegre, where the population has had input into funding decisions which improved public services, as examples of where ideals of self-organisation have flourished. While he’s surely overstating how radical John Lewis and the other examples are, he’s more on the ball when he adds wryly that the shabbier a group’s assembly room is, the more democratic it will be.

Ross favours a ‘gentle revolution [which] should begin with direct democracy’ (ibid) in workplaces and the community. This would involve worker-run groups, which could then join up to manage larger-scale projects. He suggests that these groups would be more legitimate than politicians, and therefore would replace them. Whether governments would allow themselves to be shunted out in this way isn’t considered here. As Ross worked within the state, he should realise it won’t just offer to relinquish its power. The same applies to corporations: how realistic is it for co-operatives to out-perform them without adopting more cut-throat strategies to remain competitive? Unfortunately, the programme doesn’t go into detail about how far Ross thinks his examples of self-organisation can go towards replacing capitalism itself. However, they demonstrate that people can work together co-operatively and equally, and this is certainly a step towards revolution.
Mike Foster

Are You Happy With the Way Things Are? (2017)

From the September 2017 issue of the Socialist Standard

With austerity, inequality, war, environmental problems, the rise of so-called populism? But are you also struggling to find some response that will do more than just repeat the efforts of previous decades, which have led to this mess?

We think there is an effective response to the current situation. One that doesn’t just deal with small changes to the present system, so leaving the underlying causes untouched. One that really gets to the root of what is wrong, that truly addresses inequality, poverty, war and the rest.

In a sense, what is needed is very simple: make the resources of the planet the common property of the world’s people. Ensure that they are controlled democratically and used to meet human need. Let people have free access to what has been produced. Enable people to have proper control over their lives. Avoid all the waste of resources that goes with the money system (banks, insurance, credit cards and so on). Grow food and build houses because people want them, not in order to make a profit.

In the Socialist Party we call such a set-up socialism. This means a classless society where there is no division between the rich and powerful on one hand and the great majority of the population on the other. It means a society with no state or government, since these exist to defend the interest of the rulers. It means a world with no countries or borders. It means a world where people work together for the common good, not for the interests of a small class of owners.

Socialism is in complete contrast to all forms of capitalism, which necessarily involve class ownership, production for profit, the wages system, and varying degrees of poverty and insecurity. Capitalism cannot be made to work in the interests of the vast majority, which is why socialists do not advocate reforms of the present system.

Don’t be misled by labels. What we stand for has no connection with what the Labour Party and the Left advocate; state ownership is state capitalism, not socialism. Nor does it have any connection with the system that existed or exists in the USSR, North Korea and so on; these are particularly authoritarian versions of state capitalism.

The only solution is a revolution in the economic basis of society carried out by an overwhelming majority, who want and understand socialism. If this idea interests you, get in touch with the Socialist Party and learn more about our ideas.

Crime and Capital (2017)

From the September 2017 issue of the Socialist Standard

Any community has to have an agreed set of principles concerning the behaviour of its members. As a social species we depend on each other to exist. Our interaction, therefore, provides the cohesion necessary for our survival. Historically these rational principles of behaviour have been subverted by the powerful to serve their needs. In a class-divided society these principles are used to rationalise the wealth and power of the minority. Socialists recognise this and exhibit the relevant contempt for the implicit hypocrisy in trying to rationalise rules that enforce inequality and the social injustice that it represents.

Rational rules of behaviour have been replaced by laws that are enforced by the state. But there still have to be definitions of acceptable and unacceptable behaviour within any community and, given the anachronistic political structures of capitalism, how should a socialist approach this anarchy of social rights and duties? We have to live within this sick culture but should we respect and internalise any of its laws and rules; do we have the right to reject them all as merely exercises in bourgeois hypocrisy?

It may be claimed that since the state has the power to enforce the law and its constraints upon socialists that it is of no importance how they feel about it. Socialists are realists and, unlike liberals, we do not loudly articulate a sense of personal injustice when it is our time to suffer the consequences of a system that speaks of justice whilst imposing its antithesis. What is important to us is that when the great majority individually encounter the ‘justice system’ and its failures, inadequacies and hypocrisies that they should understand the manifest underlying political realities which this represents rather than simply rely on accusations of corruption or incompetence regarding individual members of this system.

Some attempt to legitimise ‘The Law’ in terms of democracy. They claim that our ‘representatives’ in parliament only legislate in the name of their voters and if this is rejected by the wider community then they will be removed in the next election. What is ignored within this idealistic portrayal of the contemporary political structure is the obvious fact that it is the system itself (of which parliament is a vital component) that is the cause of the very injustices it attempts to legislate against. Happily socialists do not have to resort to the silly quasi-religious theories of a violent and greedy ‘human nature’ to understand crime; we know that where institutionalised inequality, and the consequent innumerable injustices this maintains, exists so will individual ‘immorality’ and criminality. That we can subvert parliament by sending socialists there as delegates of mass consciousness to destroy it will represent one of the greatest moments in political history.

It may come as quite a surprise to many that the ‘justice system’ represents injustice to socialists. In the hope of deterring the usual dismissal of this perspective, which typically involves references to our so-called utopian dream of a ‘perfect society’ or, as mentioned earlier, some half-baked theory of a destructive element within ‘human nature’, let us take a cold hard look at some of the realities of the symbiotic nature of the relationship between the justice system and the criminals it persecutes. Without criminal activity there would be little or no need for today’s lawyers, judges, court functionaries, silly wig makers, police, police cars, forensic scientists, prisons, police dogs, cell cleaners, justice software, police radio technology, specialist helicopters… the list is endless. That the state finances a great percentage of all this is testament to how desperate the ruling class is to hold onto their wealth and power. It is a grotesque spectacle to perceive how the state feeds parasitically on the criminals it creates.

And what are some of the laws that all of this effort and expense go into imposing; arbitrary and irrational prohibition of some stimulants, strike breaking, enforcing homelessness (evictions), prosecuting the poor for illegal benefit claims, persecuting ‘illegal immigrants’, breaking up demonstrations, enforcing traffic violations, curtailing rights of access, arresting the hungry for ‘shoplifting’ and the weary and dispossessed for ‘vagrancy’. But, I hear you ask, what of the violent bullies of organised crime and the fear and corruption they create? Can no one take moral responsibility for their own actions? If we accept the stupidity and injustice of the activities of the state listed above can we allow it some credibility for opposing so-called organised crime? We might be able to understand violent crime in its capitalist cultural context but can we ever accept that its perpetrators are not morally culpable?

At this point some readers will become aware that we are entering the philosophical realm; specifically the timeless debate between the proponents of determinism and those who believe in ‘free will’. Philosophy has the ability to both inspire and intimidate; we read the works of the great minds that have pondered on such questions with a mixture of awe and frustration. Frustration because there seems to be no definitive answer; we may reach personal conclusions but these cannot be subjected to scientific experiments which will decide which hypothesis is correct. Socialists are committed materialists and this implies a belief in a level of determinism. As already described we think that criminality exists primarily because of the capitalist culture of institutionalised social injustice – in short, it is because of the way society is organised.

But can we really just shake our heads with sadness when the likes of Hitler and Stalin are put on trial by history? We all need the guilty to be made to recognise their responsibility for the cruelty and subsequent suffering that they have been complicit in creating. Not to punish in the name of revenge but to impose consequences for acts that the community deplores. We know that the two individuals mentioned could not have committed the crimes they did without the complicity of thousands, sometimes millions of others. We are also aware that such mass complicity is a product of a terribly sick human political culture but we need to insist on individual moral culpability. Why? Because the answer: ‘I did what I did because I was ordered to’ cannot excuse the individual of responsibility. No healthy human community can function with such an immature moral vacuum at its heart. Does this imply that by imposing moral values on society we are forced to live an illusion? This is an uncomfortable situation for socialists because we pride ourselves on our realism; but not to grant individuals a level of moral integrity seems to dehumanise them. It’s hard to retain compassion for others (and yourself) if you regard our species as merely deterministic machines.

Will socialism be able to resolve or ‘bring to a synthesis’ (as we Marxists would say) this profound social contradiction? It is an intriguing possibility; but don’t wait until that inevitable day comes when you or someone you love finds themselves a victim of crime before you contemplate these questions. Such things are not just esoteric philosophical distractions; they are at the heart of who you are and what kind of society you wish to live within. Join us in our revolutionary activity which alone can transform justice from an intellectual aspiration into a political reality.
Wez

The Real Project Fear (2017)

From the September 2017 issue of the Socialist Standard

Supporters of Brexit use the expression ‘Project Fear’ to describe the views of those who wanted, and perhaps still want, Britain to remain in the European Union. The Remainers, it is suggested, used scaremongering to claim that leaving the EU would be a step into the unknown, where nobody knew what awaited. Putting fear into people’s minds was supposedly not a valid political or economic argument.

But in fact a much wider situation involving fear can be identified. For capitalism makes great use of fear among the vast majority of people: fear of unemployment, losing one’s home, insecurity, and so on. In some cases the word ‘fear’ may be an overstatement, so in what follows we will mostly speak of worry or anxiety, but all too often there truly will be fear in workers’ minds.

Firstly, people may worry about not finding a job at all, or not finding one that pays enough for them to live on or that makes appropriate use of their abilities and qualifications. If they have a job, they may be anxious about keeping it or being put on short time or, alternatively, having their hours extended without extra pay. If they are on a zero-hours contract or working elsewhere in the gig economy, they may worry about having enough work or being treated reasonably by their employer. Standing up for their interests at work may lead to victimisation. Even those in relatively prestigious occupations such as university lecturers are increasingly being faced with the threat of redundancy or being placed in an ‘at-risk pool’.

With the housing situation becoming more and more problematic, many people do fear being unable to find somewhere adequate and affordable and within suitable travelling distance of their place of work. They may worry about being unable to keep up with their mortgage or paying their rent. They know they may be evicted if they complain to the landlord about damp in their flat, say, or be concerned about what will happen if they have another child. Losing a job or suffering long-term illness may make keeping a roof over your head difficult, and these and other considerations all add to the fear of being homeless.

For many people their wages are barely enough to live on, resulting in constant concern about paying for food and heating. Being unable to afford a holiday or Christmas presents for the kids can be extremely stressful, and anxiety about surviving on a pension is also commonplace. Concern about being unable to repay a student loan can be worrying, too.

Those who are struggling to make ends meet may well have recourse to pay-day lenders or buying household goods from shops that charge sky-high interest rates. Even borrowing on a credit card can create difficulties. Being unable to repay the right amount at the right time can lead to enormous problems as debts mount up and what is owed comes to have little connection to the sum originally borrowed. Fear of being in this kind of situation can really take over a person’s life, and even lead to them committing suicide.

Living on state benefits of one kind or another can also be extremely worrying. Quite apart from the fact that the money received in this way is rarely truly adequate, and the continual pressure to demonstrate that you genuinely are looking for a job, there is the constant fear of having the benefit taken away, of being declared fit to work as a result of some arbitrary medical test or losing housing benefit through having ‘too many rooms’.

We do not want to exaggerate and say that all workers live in constant fear of losing their job or their home, but the possibility is always there, and people are often reminded of it by what happens to a relative, neighbour, colleague or friend. Nor are we saying that this is some kind of deliberate plot to frighten and harass workers, just that it is a genuine situation. Real Fear has nothing to do with the EU but is an intrinsic part of working-class life under capitalism. 
Paul Bennett

Material World: It’s Not Overpopulation, it’s the System (2017)

The Material World Column from the September 2017 issue of the Socialist Standard
 ‘We must find new lands from which we can easily obtain raw materials and at the same time exploit the cheap slave  labour  that is available from the natives of the colonies…’– Cecil Rhodes
People need to wake up and learn that the world is not what much of the media would like us to believe it is. We are frequently told that Africa suffers from too many people. Yet  Africa is blessed with a rich bounty of natural resources and  has the potential  to support its rising population well into the foreseeable future. The continent holds around 30% of the world’s known mineral reserves. These include cobalt, uranium, diamonds, and gold, as well as significant oil and gas reserves.  The Pambazuka website reminds us that  Ethiopia is five times the size of the UK yet the UK’s population of 66 million is just over three-quarters that of Ethiopia’s at 83 million. Uganda’s land-area is comparable to the UK’s, yet with a population of only 33 million. Ghana is approximately equal to the size of the UK, however, Ghana is populated by only 25 million people, far less than one-half the UK’s population.    Somalia is 2.6 times the size of the UK but has a population of only 9 million. Professor William Moseley of Macalester College explained that “There’s  about 13 Somalis per square kilometre, which is much lower density than what we’re seeing in our own drought-stricken state of Oklahoma. Yet we tend to focus on the population issue.” Africa is still one of the world’s least densely populated  regions.

Africa presently does not grow enough food to feed its own population but it certainly has the ability to grow enough food to feed itself plus some. Many African countries have the advantages of fertile soil and the possibility of year-round farming and more than one harvest per year. About a quarter of the   potential   arable land of Africa is being cultivated presently. For example, well over 50 per cent of Uganda’s arable land, some of the richest in Africa, remains uncultivated. Even here, an increasingly high proportion of the cultivated area is assigned to cash-crops (cocoa, coffee, tea, groundnuts, sisal, cut flowers, etc.) for export. Uganda could expand its current food production significantly and not only be completely self-sufficient but help to feed neighbouring countries. This vast acreage of rich farmlands across the continent has the capacity to support the food needs of future generations of Africans.

Of course, it would be foolish to deny that Africa’s population is not rising. Of the countries where women average more than five children, almost all are in Sub-Saharan Africa, which now accounts for 12 percent of the world’s population and will account for more than a third by 2100. The population of Niger is projected to increase by 274 percent during the next 35 years. In Niger, women have on average more than seven children, and men consider their ideal to be more than twelve. But with land divided among so many sons, the size of a typical family plot has fallen by more than a third since 2005, meaning there is little long-term hope for feeding children.

There are also mounting problems with increased  urbanisation and its effects. In 1950, no city in sub-Saharan Africa had a population greater than one million. It is now estimated that over 50 cities have a resident population of over one million people and by 2025, more than 80 cities in sub-Saharan Africa will acquire populations of over one million. By 2050, about 56 percent of Africans will probably live in urban areas.   In a couple of   decades   Nigeria will reach a population about as big as that of the present-day United States in a country roughly the size of Arizona, New Mexico, and Nevada. A typical apartment block is known as a “Face Me, Face You” because whole families squeeze into 7-by-11-foot rooms   along  a narrow corridor with up to 50 people sharing a kitchen, toilet, and sink.

Africa seems to be the embodiment of all the social ills of capitalist exploitation  and it has been systematically plundered for its raw materials and human   labour.  Conditions for our fellow-workers in Africa has revealed capitalism in all its naked brutality with its extremities of misery and suffering. A peasant gets peanuts for growing peanuts because that is the going rate for peanuts on the world market. If the price of peanuts is raised, the local exploiter will gain at the expense of the importer, and the peasant still gets peanuts. It is now no utopian fantasy but a practical proposition to suggest we can live in a world without waste or want or war, in which each person has free access to the benefits of   civilisation. We certainly have the knowledge and the technology. All that is missing is the will and desire for change that can make that next evolutionary advance possible; a belief in ourselves as masters of our own destiny. And how soon this happens depends on us all – each and every one of us.
ALJO

Letters: Workplace Democracy (2017)

Letters to the Editors from the September 2017 issue of the Socialist Standard

Workplace Democracy

Dear Editors

The essence of socialism is democracy within the workplace. That’s each employee having an equal say in the production and distribution of products, sourcing of raw materials, and everything else relevant to the business. Equating socialism with the former Soviet Union and countries with centrally-planned economies is just asinine and deliberately misleading. It’s the old chestnut of ‘Socialism has been tried and it has failed.’ What country ever had a majority of businesses where there was a democratic say for all the employees? It’s not about storming the Winter Palace either. The state will always prevail over those sort of tactics. Transitioning from our present economic system run by private tyrannies to one where democracy was extended into the workplace would be a real revolution. What we think of revolution is really a ‘meet the new boss, same as the old boss’ type of conjuring trick. Democracy within the workplace is what the establishment fears most and for good reason.

Louis Shawcross, 
Hillsborough, Northern Ireland


Reply:
You make some goods points but the use of the word ’employee’ is misleading. Workplaces in socialism will be democratically organised, but those working there will no longer be ’employee’, i.e., will no longer be working for wages for an ’employer’. It sounds as if you might be advocating worker control of ‘businesses’ producing for sale on a market with a view to profit; which wouldn’t be socialism – Editors

************************************************************

Deglobalization?

Dear Comrades

I read Stefan’s article ‘Deglobalization: Is globalization going in reverse?’ (Socialist Standard, May). Stefan’s treatment of this extremely complex phenomenon is thought-provoking.

Despite a weakening of intergovernmental institutions, are there not deeper structures of globalization – not necessarily in the political sphere – that remain intact?

There is an inherent carrot versus stick relationship introduced into the arena of international business by existing treaties on trade: ‘Profit’ v ‘Regulation’ however mild. The abandonment of international trade treaties would perhaps result in a more laissez-faire, colonial frontier type freedom of exploitation and expropriation. Down this turnpike the destination could be the hell of war.

At this juncture it would perhaps be unwise to rule out a come-back of globalization in the fairly near future or to assume that we are on the threshold of a long period of deglobalization.

Joe R. Hopkins, 
Florida, USA.


Reply:
Good point – in particular about ‘deep structures’. The crucial deep structure is that of capital itself, because a relentless drive to expand is intrinsic to capital as self-expanding value. Even protectionist governments are under constant pressure to accommodate this drive.

As Marx put it in Grundrisse
‘Capital is the endless and limitless drive to go beyond its limiting barrier. Every boundary is and has to be a barrier for it. Else it would cease to be capital – money as self-reproductive’ (Notebook III/IV).
And again:
‘Capital by its nature drives beyond every spatial barrier… Capital must strive to tear down every spatial barrier to intercourse, i.e. to exchange, and conquer the whole earth for its market’ (Notebook V). 
Nor is there any reason to expect capital to halt at the limits of the planet of its birth. – Editors

50 Years Ago: Aberfan (2017)

The 50 Years Ago column from the September 2017 issue of the Socialist Standard

The Aberfan Tribunal promised that there would be no whitewashing. They produced a report full of memorable phrases (“bungling ineptitude”; “subterfuge and arrogance by the National Coal Board”; “eight years of folly and neglect”) and they laid the blame for the disaster on the National Coal Board, its headquarters, its divisional board, and four of its officials.

In this, the tribunal followed the accepted pattern of all enquiries into disasters. Somewhere, somebody—a railway signalman, an airline pilot, a ship’s captain—makes a mistake or breaks a rule. It is all too easy, afterwards, to point the finger.

Very few people care to wonder about the context in which the ‘mistakes’ are made, the rules ‘broken’.

Only in passing, for example, did the Aberfan tribunal deal with the basic cause of the disaster, which was the very existence of the slag heaps, up on the mountain above the doomed village. Tipping waste from coal mines is, after all, the simplest and cheapest way of disposing of it. In South Wales, the valleys cannot be used for the tips because that is where the pit heads and the houses must be built. So that the stuff is dumped onto the mountains, where it is a continual eyesore and menace.

Of course they could stop tipping but, as the tribunal said on this very point “. . . the reflection that to stop tipping could bring about the closure of the Merthyr Vale Colliery may well have led to the quick suppression of those doubts . . .”

Of course they could deposit the stuff underground but this, said the tribunal, was neither “technically feasible now nor economically practicable” (The Times estimated the cost of removing the tip complex alone at £3 million).

Thus the tribunal accepted the economic confine within which capitalism’s industry operates. It accepted that anything which is not economically practicable must be rejected, it accepted that people must live in the constant need to work for their living. It accepted that, although a certain amount must be done to mitigate the hardships of this social set-up, in the end we must make the best of it.

The economic practicabilities of capitalism have a lot to answer for, in coal mining more than in most other industries. Aberfan was only the latest, if one of the most unusual, of the disasters caused by the ‘economic’ production of coal.

[Socialist Standard, September 1967]

Pathfinders: The Activism Gap (2017)

The Pathfinders Column from the September 2017 issue of the Socialist Standard

Given that women are not especially rare in the general UK population, why are there not more of them in the Socialist Party? Is this a specific failing on our part, or more of a general trend? If it’s a trend, what other trends are there, and what changes are taking place?

There are, to be sure, various ‘activism gaps’. Young people are in general less politically engaged than older people, black and minority ethnic (BME) groups less than whites, and indeed the party spectrum itself divides somewhat along income and education lines, from high-end active association with the Tories, Lib Dems and Greens to low-end activity (or former activity) in Ukip, with Labour pertly straddling the higher and middle strata.

A recent House of Commons research paper looking at UK political party membership sets all this in sobering context. Overall, levels of engagement in any kind of activism are low. Around 26 percent are involved in some kind of sporting or cultural activity, 12 percent in religious or volunteering pursuits, and just one percent in any form of politics (House of Commons Briefing Paper Number SN05125, 28 March 2017).

The report notes the late increase in political interest among young people, from 32 percent in 2015 to 48 percent in 2016, underscoring a similar rise among the general white population from 51 to 60 percent, while observing that interest among BME groups has remained static at 35 percent. But there’s a big difference between labour-intensive political activism and instant, cost-free political voting, and here’s where the activism gap becomes obvious: “The largest disparity between the social make up of party members and electors is for gender. While 50.1% of electors were male, 67.2% of party members were men.”

This echoes the findings of an April 2004 Electoral Commission (EC) report which stated: ‘Women are significantly less likely than men to participate in campaign-orientated activities, such as contacting a politician and donating money to, working for, or being a member of, a political party. Women are also less likely than men to join voluntary organisations. Overall, a statistically significant activism gap by gender exists in the UK’ 123235687 (123235687 tinyurl.com/orjweuu123235687 ).

While today the female vote is roughly proportional to the male vote it wasn’t always so, and studies in the 1920s when women were able to vote showed that in practice they often chose not to. A 1960s study found that 'In all societies for which we have data, sex is related to political activity; men are more active than women’ (EC 2004).

It would be remiss not to ask the awkward question whether some form of historical or biological determinism is at work. First, could it be that the historical subjection of the female sex through recorded history has left an indelible mark whereby women now collude in their own political exclusion? To some extent expectations play a part. The Electoral Commission suggests that ‘women have a weaker sense of political efficacy than men; they have lower confidence that they can influence the political process’. But expectations change. Given the speed at which recent history has put up or taken down regimes and behaviours in just a few years or even weeks, it’s hard to picture women in liberal democracies wallowing in a continued sense of impotence just because it was historically so.

History is in any case not written into the genes, but what about prehistory? Could there be a deeper genetic legacy from the earliest times when pre-humans first invented the sexual division of labour (SDL) for purposes of mutual convenience? The classical argument is that women, having far greater investment and risk in child breeding, would choose to exert their social control there, while men, being largely untaxed by the process and anyway uncertain of their paternal credentials, would have looked elsewhere for theirs. This ‘classical SDL’ theory, once favoured by Engels and popular among socialists including William Morris, maintained that SDL was cooperative and not intrinsically oppressive or unequal until the arrival of property society made it so. However SDL is now thought to be modern, not ancient. Kuhn and Stiner, 2006, suggest that SDL emerged as late as the Mid-Palaeolithic, from 250-30,000 years ago, giving homo sapiens a survival advantage over the (probably) non-specialising Neanderthals then dominating Eurasia, and moreover this would have happened mostly in the ecologically-diverse tropics rather than in northerly latitudes. In some tribes, females hunted and men gathered (LINK). So the thinking in anthropology circles has moved away from ‘men and women are different, and that’s ok’ to ‘men and women are the same, and that’s ok!’

But still, discounting deterministic causes, women are not standing up for political change as much as men, and this remains a mystery. The self-disabling ‘too busy at home’ argument is largely a myth today, with 40 percent of women in the workplace and outnumbering men in unions. The Electoral Commission report identifies other factors, like ‘self-relevance’ and gender representation. Asked whether they agreed with the statement ‘Government benefits people like me’, women with a local female MP agreed more than men (49 percent to 38), and the reverse was true for seats with a male MP. Some studies in the US support this finding, others flatly contradict it. A 2011 review argues that knowledge is key: “At lower levels of political knowledge, women’s lower political knowledge depresses their participation in politics. The participation gap disappears at higher levels. These findings complement existing scholarship that finds women hold themselves to a higher standard before engaging in political activities such as running for elected office (Social Science Quarterly, 26 July 2011). In other words, men rush in where women fear to tread.

What could we do to address this activism gap? The EC report suggests ‘support systems’, while some on the left advocate ‘special mechanisms’ (e.g. Lindsey German, 1981, LINK). Such notions of positive discrimination run the risk of patronisingly perpetuating what they set out to solve. But we could do more ourselves, first to emphasise female ‘efficacy’ in our uniquely open democracy, and by offering more members something to do at the outset. Members could write more articles geared towards women and BME groups. Considering that a quarter of the population likes cultural activities, we could provide more social events. And we could construct a ‘Teach Yourself Socialism’ A-Z Wiki on our website to systematise what is currently a rather random DIY approach to learning. Such efforts may not close the gap, but they could help to narrow it.
Paddy Shannon

Rear View: Nibiru nonsense (2017)

The Rear View Column from the October 2017 issue of the Socialist Standard

Nibiru nonsense

If you are reading this, the world did not end. ‘This year, a Christian conspiracy theorist David Meade has made an alarmingly specific prediction – not only is the world about to end, doomsday is scheduled for September 23… Meade bases his predictions on an assortment of sources including the Book of Revelation and signs allegedly written in the Pyramids. He says, ’It is very strange indeed that both the Great Sign of Revelation 12 and the Great Pyramid of Giza both point us to one precise moment in time’  (yahoo.com, 8 September). Meade will likely join the many fakirs on Wikipedia’s long list of dates, stretching back to 66CE, who predicted apocalyptic events. Capitalism continues: it’s business as usual –war, famine (amidst plenty) and (often curable) pestilence.


Half-baked

Religion was humans’ first attempt at science. We could not explain the forces of nature, the rising and setting of the Sun, phases of the moon, etc., and ascribed them to the supernatural. Viewed through the lens of the materialist conception of history, it can be seen as a necessary adjunct to our development. Yet religion has long served the interests of the minority master class. Just as the fundamental change from Catholicism to Protestantism was essential for the rise of capitalism as an ideology – for example, the Calvinist idea that God shows his favour on Earth by making merchants rich – so atheism is fundamental for the 99 percent and the socialist claim that the world is theirs to run, with neither gods nor masters, as they see fit. The evangelist Jim Bakker – once jailed for fraud, involved in a sex scandal, and leader of PTL (better known as Pass the Loot) Ministry – continues to divert the gullible from their real interests. ‘During a segment in which Bakker was selling $175 buckets of his disaster preparedness food, Tasty Pantry… he revealed that he felt the real issue with the weather and everything else on the earth has to do with sin and wickedness… Bakker added, ’Just remember, God gets the last word. God gets the last word. Be not deceived, God is not mocked ‘(theblaze.com, 7 September).


No nonsense Nun

Remarkably, the contents of a ‘coded letter written by a 17th Century nun while she was possessed by the Devil [has been] finally translated using decryption software discovered on the dark web’ (dailymail.co.uk, 8 September) and are –  no crystal ball in sight – likely to be of interest to socialists. According to modern scientists, Sister Maria suffered from schizophrenia or bipolar disorder yet she described God and Jesus as dead weights (predating Marx’s ‘the tradition of all past generations weighs like an incubus upon the brain of the living’ by over 200 years) adding that the former was invented by Man. Maria may well have agreed with Marx when he stated that ‘The abolition of religion as the illusory happiness of the people is the demand for their real happiness. The demand to give up the illusions about their condition is a demand to give up a condition that requires illusion. The criticism of religion is therefore the germ of the criticism of the valley of tears whose halo is religion’ (Introduction to A Contribution to the Critique of Hegel’s Philosophy of Right, 1844). Given the very real threat capitalism represents to our survival – you do not need to be a socialist to recognize the ever-present danger of nuclear Armageddon, for example – reject the pie in the sky when you die of religion and instead worry, agitate now, be happy later.


Capitalist conflict

What are we to make of the ongoing war between the Arakan Rohingya Salvation Army and the state of Myanmar? Mainstream media in the West present it in religious terms: the persecution of Muslims by Buddhists. Religion is often used to justify conflict as well as to obscure the real interests involved. ‘China’s concerns over Rakhine State are related to interests in its One Belt One Road Initiative (OBOR), said political and ethnic affairs analyst U Maung Maung Soe. Rakhine plays an important part in OBOR, as it is an exit to the Indian Ocean and the location of a planned billion-dollar Chinese project – a planned economic zone on Ramree Island, and the Kyaukphyu deep-sea port, which has oil and natural gas pipelines linked with Yunnan Province’s Kunming. “Therefore, the stability of Rakhine State is important for this project. The meeting shows China’s concerns over its One Belt One Road Initiative,” said U Maung Maung Soe’ (irrawaddy.com, 4 September).




50 Years Ago: Half a Million Unemployed (2017)

The 50 Years Ago column from the October 2017 issue of the Socialist Standard

As the Ministry of Labour’s doleful figures come out, let it not be forgotten that it is a Labour government which says that it has created half a million unemployed.

The Labour Party hold the theory that a government can produce, or abolish, unemployment at will. Whether this is true or not is beside the point, which is that Labour are saying they are responsible for the rise in unemployment, that it has come about as a result of their deliberate policy.

It is not convenient, now, for them to remember some of their promises. Like this one, by James Callaghan at their 1965 conference:
‘… he had not joined the Labour Party to create unemployment. He was certain that the measures being taken, through regional planning, were the right ones to maintain full employment’ (The Guardian, 1/10/65.)
It is not convenient, now, for Labour to remember that the wage freeze was always supposed to be the alternative to unemployment. This was Callaghan, again at the 1965 conference:
‘This problem of getting increased productivity would be solved either by unemployment and substantial deflation, or by a prices and incomes policy: there is no other way.’ (The Guardian, 1/10/65.)
As it turned out, the working class have got it all; a wage freeze, unemployment and what is called “deflation”.

Presumably, if they were pressed on the matter, the Labour Party would still say that this is Socialism. For one thing, their policies seem to be holding the support of a majority of trade union leaders, although what these same leaders would say about the same policies if they came from a Conservative government hardly bears thinking about.

To some extent, then, Labour have had things their way. What it amounts to is that in 1964 there was a dirty job to be done for the British capitalist class and Labour have done it.

(from Review, Socialist Standard, October 1967)