On the Development of Political Consciousness

By Peter S. Baron

Political consciousness involves understanding how our lives are shaped by social, economic, and political systems, particularly within the framework of capitalism. By developing political consciousness, we can recognize how the capitalist system perpetuates everyday issues like poverty and inequality. Doing so, we can explore ways to work together towards a fairer, more cooperative society.

To develop political consciousness, we must understand that regardless of our class—whether lower, middle, or upper—we are part of the general population. We are not part of the small group who holds real power regarding how society is organized. Since we lack significant power to influence decisions that shape the structure of our society, it's crucial to recognize that our capitalist and hierarchical systems, which impose economic inequality, social stratification, and power imbalances, are not inherent to "human nature." These structures are artificially constructed—man-made—and therefore, they can be reimagined and changed.

Social ills like poverty, war, crime, poor health, long working hours, and job dissatisfaction are intrinsic to the capitalist system, designed to maximize profits and reinforce the power of the wealthy few. Capitalism thrives on inequality, ensuring a steady supply of cheap labor by maintaining poverty. Wars, driven by capitalist competition for resources and markets, not only benefit the elite through military-industrial profits but also open new markets, force rebellious countries into the capitalist world order, and dominate natural resources. Economic disparities lead to crime, which keeps people scared of each other instead of the capitalists producing these conditions and creates a perceived need for police, who are necessary to suppress social movements that threaten capitalism. The for-profit healthcare system locks out the poor, keeping them sick, irritable, and in pain, leading to more social problems in their communities and hurting their chances for upward mobility. Employers push for long hours and monotonous jobs to numb people's minds, conditioning them to accept an unfulfilling existence while draining them of the energy to resist. These issues are not accidental but are systematically perpetuated to maintain elite control and economic dominance, highlighting the need for systemic change.

We have the technology and resources to meet everyone's basic needs and more. However, within the capitalist system, owners of essential resources deliberately keep them scarce to boost their profits and maintain socioeconomic and political control over society. This enforced scarcity compels us to compete for money, which we need to purchase these essential resources. We compete by vying for jobs or by selling goods and services.

Remember, money doesn’t materialize out of thin air; it comes from our pockets, circulating among individuals and businesses, continuously moving from one person to another. Think of it this way: when you pay rent, your hard-earned cash goes straight into the landlord's bank account. The landlord then uses that money to pay for services, transferring the money to other workers and businesses. This cycle repeats in countless ways: your grocery store purchase goes to the store owner, who then pays employees and suppliers. This constant flow of money among us shows how our economic system is interconnected, continuously shifting money from one person to another. Each transaction becomes a competition for businesses and individuals to maximize their earnings at the expense of others. This pits us against each other, making us competitors rather than collaborators, and ultimately making it harder to work together for our common good.

The ruling elite (owners) maintain this system because it keeps us preoccupied with our own survival, ensuring that we don't challenge their power. By keeping us competing for resources, they maintain their control over society. We need to see through this manipulation and understand that cooperation, rather than competition, can help meet everyone's needs. Instead of competing, we can support and create systems where resources are shared fairly, like community food banks or cooperative housing projects.

Currently, we find ourselves competing with each other over slivers of wealth and power—small salary increases, slightly better apartments, marginally better schools for our kids, and slightly more powerful positions at work—while the corporate community and ruling elite hoard vast wealth and control. We undermine and exploit each other while competing for the limited resources distributed by the ruling elite, yet we often don’t even stop to think about it! By perpetuating these systems, we reinforce power structures that serve a select few at our collective expense.

Recognizing and Challenging the Capitalist System

We can live better lives without capitalism. We should question why we must compete. Wouldn't we rather work together to improve our quality of life? We have the power to choose to cooperate. It is a fool’s errand to continue upholding these oppressive structures when we can create a society based on mutual aid and cooperation, where everyone has access to what they need and the freedom to pursue their desires without harming others.

Importantly, such questioning requires a recognition that we, the people, have been conscripted to willingly, and often enthusiastically, do the rulers' bidding of perpetuating systems that serve ruling interests. We do exactly as they wish by competing with each other over shavings of wealth and power. How much longer will we allow ourselves to be driven by the spiritually bankrupt belief that accumulating wealth and power equates to a better quality of life?

At our core, we are all humans—essentially apes who share 99.5% of our DNA with chimpanzees—sharing the same planet (which capitalism is currently ravaging…). None of us are inherently superior to one another, regardless of the social constructs or values we use to measure each other. While intelligence tests, work performance, and other criteria may create the illusion of ranking and comparison, these are merely human-made constructs. They do not reflect the fundamental reality that we are all essentially the same. As humans, there is no true measure of being better at being human; these constructs fail to capture our shared essence and humanity. Ultimately, we are all just apes, and these rankings do not define our worth or existence. How can we look at someone struggling under capitalism and tell them they deserve this suffering? How can we be so cruel as to shame them into believing they are inferior because of mistakes, factors beyond their control, or simply losing in this ruthless, competitive society?

While some argue that individual agency, effort, and personal responsibility, measured through intelligence tests and work performance, drive personal and societal progress by incentivizing innovation, hard work, and excellence, this perspective overlooks a crucial aspect of human nature. Humans are inherently innovative and social beings who thrive on helping each other. We don't need money to drive our creativity. The wheel wasn't invented for profit, and Nikola Tesla pursued his groundbreaking work out of passion, not for financial gain. When we create a society where people can take risks without the fear of homelessness or destitution, we unleash a greater potential for innovation. Moreover, imagine a world where our inventors and entrepreneurs innovate out of pure passion and a genuine desire to help others. It's disheartening to think that self-interest alone should drive innovation, as this often warps the true potential and purpose of their creations. Isn't it far more inspiring to envision a society where the love for one's work and the commitment to collective well-being fuel our greatest advancements? By fostering a culture of mutual support and cooperation, we can inspire more people to contribute their ideas and talents for the collective good, leading to a more prosperous and innovative society for all.

The real culprit here is the capitalist system that warps humanity to such an extent that people commit inhumane acts. This system creates conditions of scarcity, competition, and alienation, driving individuals to extreme behaviors as they struggle to survive and succeed. When we encounter individuals who are “lazy,” “irresponsible,” or “antagonistic,” it's easy to overlook that these behaviors often stem from systemic pressures and the dehumanizing effects of capitalism. Similarly, when we see extreme cases like murderers or Nazis, we must remember that their actions are also the result of systemic traumas and distortions created by the same flawed system.

Mother Teresa’s compassion and service were commendable, but her worth wasn’t greater than anyone else's. I’m positive she would say the same. As Carl Jung reminds us, we must acknowledge our “collective shadow”—the parts of society that we’d rather ignore or vilify. Instead of scapegoating individuals, we need to dismantle the system that perpetuates these cycles of harm.

By understanding that harmful behaviors are symptoms of a deeply flawed system, we can shift our focus from blaming individuals to transforming society. This means fighting for a world where resources are shared, and where everyone has the opportunity to live with dignity and purpose. It’s not about excusing wrongdoings but recognizing that our collective liberation depends on changing the conditions that lead to such acts in the first place. Only then can we truly honor our shared humanity and work together for the common good.

The capitalist system continues because we support it daily, despite its burdens. We  must understand that the capitalist system inherently creates inequality and suffering, which pushes all of us into the position where we may either contribute to the problem or work towards solutions. We have the power to create a society where communities and individuals possess meaningful control over their own lives. We do not have to live according to the dictates of corporate overlords who shape the material conditions we must live within, forcing us to compete for marginally better status in a fundamentally oppressive system. We can build communities that work together, share resources fairly, and make decisions together. By focusing on mutual aid and cooperation instead of competition, we can make sure everyone has what they need.

But this, what we are doing today, is crazy! Look at how we treat each other. Our society is based on all of us competing with each other over money and power to determine how we allocate basic necessities like where we live, what we eat, and the quality of our healthcare. What kind of society plays such a sadistic game where “losing” or refusing to submit to ruthless competition results in a poor quality of life? It’s certainly not a “civilized” society. Yet, we continue to perpetuate these exploitative systems, harming each other for what? The benefit of a small elite who couldn’t care less about our well-being. This is ridiculous. This relentless competition is a brutal and dehumanizing way to organize our lives, and it's time we see it for what it is.

So, what do we do? How do we help each other realize these truths? We should help each other develop our political consciousness. We should understand the flaws of the current order while simultaneously envisioning a cooperative society. By living in ways that emphasize cooperation, without hierarchy, profit, or commodified life, we can experience the benefits of a non-exploitative system firsthand. This lived experience is crucial in fostering a deeper political consciousness.

Thus, the development of political consciousness and the building of a cooperative society go hand in hand. As we disengage from the capitalist system and start creating alternatives, we strengthen our awareness and commitment to a more equitable future. In this sense, helping each other reach political consciousness is not just a step toward revolution—it is the revolution itself.

Awakening

The journey towards political consciousness requires a profound psychological transformation that we undergo together. It's a process where we collectively change how we see the world and our place within it. This transformation involves several key stages, each marked by significant shifts in our awareness, understanding, and emotional responses.

Initially, many of us exist in a state of false consciousness; that is, a state in which we don’t realize our true interests as a collective group and instead accept things as they are. In this stage, we often internalize the dominant capitalist ideology, accepting the status quo as natural and unchangeable, perhaps even good for us. We might attribute our socio-economic conditions to personal success or failings, believing in meritocracy, which asserts the harder and more productive we are as workers, the more we deserve to receive. This way of thinking is kept alive by the promotion of “rags-to-riches” stories, media narratives, and education systems that hide the truth about class oppression and exploitation.

Envision working tirelessly, dedicating yourself fully, yet seeing your socio-economic status remain stagnant or even deteriorate. Imagine doing everything you were told to do growing up, graduating from college, only to enter a workforce that offers survival-rate salaries and benefits. Your employer piles on intense pressure for you to consistently meet targets to avoid demotions or termination. Your work feels mind-numbing, your apartment is a tiny, overpriced box, and you’re scrambling to make ends meet while drowning in a mountain of student loan debt that grows faster than your paycheck. When you complain, your friends and family tell you “That’s life, work harder.” 

The first psychological shift happens when we start to experience cognitive dissonance, a deep sense of unease born from the glaring contradictions between our lived experiences and the dominant ideology. This realization hits hard, maybe making you question everything you've been taught. It's a jarring wake-up call, filled with confusion and frustration, leading to a budding skepticism of the status quo.

In this stage, we often begin to look for things to blame. Demagogues will try to exploit this confusion, urging us to scapegoat minority groups like immigrants, claiming they are driving down wages. But this is where we must stand together and help each other see the truth. The real culprit isn't the migrant who traveled vast distances seeking a better life for their family, only to be exploited even more harshly than we are. The responsibility lies with the exploitative systems and the wealthy elites who perpetuate them, pitting us against each other to maintain their power and control. But let's be clear: these systems would collapse without our participation. We, the people, are the ones shouldering the burden and perpetuating these oppressive structures. It's time we recognize our power and refuse to uphold a system that exploits and divides us.

Spiral Dynamics of Political consciousness

From here, it’s helpful to conceptualize the development of political consciousness through the lens of “Spiral Dynamics,” as articulated by psychologists Don Beck and Christopher Cowan and explained eloquently by Ken Wilber in his book “A Theory of Everything.” Spiral Dynamics offers a framework for understanding human development and societal evolution through a series of stages. The journey towards political consciousness can be viewed as an ascent through various stages of the spiral, each characterized by a distinct way of understanding and addressing social issues.

Within the Spiral Dynamics framework, we can visualize two main tiers of consciousness development. Stages 1-3 make up the first tier, while stages 4 and 5 belong to the second tier. Completing the third stage prepares individuals to make a significant leap into second-tier consciousness.

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At this higher tier, individuals can appreciate the entire range of political consciousness development, recognizing that each stage is crucial for the validity of the overall spiral. Understanding the validity of the spiral means recognizing that every stage, even the lower ones, plays an essential role in the growth and development of human consciousness. We all have to start at the beginning. Each stage provides foundational insights and experiences that are necessary for progressing to more advanced levels of understanding.

In other words, in second-tier consciousness, people understand that earlier stages are not just obstacles to be overcome but integral parts of a holistic system. For instance, while stages 1-3 involve more basic levels of awareness and critique, they are necessary steps that lay the groundwork for more complex and integrated thinking. This perspective allows individuals to see the value in every stage, fostering empathy and reducing animosity towards those at different levels of consciousness, ensuring that no one is left behind and that the transformation process is grounded in a deep understanding of human development. This stands in opposition to those at the lower stages of consciousness (1-3) who often believe their perspective is the only correct one and may react negatively when challenged.

So, what exactly are the stages in the spiral dynamics of political consciousness? (Note: the stages described below are original and presented in broad strokes to provide a general overview for the purpose of this article.)

Stage 1: Viewing Individual Political Personalities as the Cause of Social Issues

At the first stage of political consciousness, individuals may attribute social problems to specific political figures, believing that changing leaders will resolve these issues. This perspective, heavily influenced by media portrayals, focuses on authority and order, viewing strong leadership as essential for stability. For example, liberals may blame Donald Trump or the GOP for various social ills, while conservatives target figures like Joe Biden or blame the liberal “establishment”, seeing them as symbols of corruption.

Individuals at this stage are often attracted to simplistic solutions, such as believing that removing certain leaders will resolve systemic problems (e.g., “If only the democrats could control all three branches”). Although this is the lowest stage on the spiral, it is widely perceived as the only valid perspective because media narratives, driven by corporate interests, emphasize personalities and scandals over substantive policy discussions.

This focus on individuals distracts from the systemic nature of issues such as capitalism, patriarchy, and white supremacy. It perpetuates the illusion that we simply have the wrong leaders, but if we vote for the “good ones” they can bring about meaningful change. However, this perspective misses the point that simply changing leaders, especially when we are forced to choose from options essentially handpicked by the corporate elite, is akin to rearranging deck chairs on the Titanic. While it might appear to offer temporary relief, it does nothing to address the underlying problem. Additionally, this stage fosters divisive politics, weakening collective action and solidarity among the working class.

Thus, this stage represents a superficial understanding of societal issues, justifying its placement at the bottom of the hierarchy. It upholds the existing political and economic systems by implying they can function justly with the "right" people in charge. Ignoring the fundamental issue of power—the flawed belief that any leader should have the authority to make decisions for us—overlooks the inherent potential for abuse and denies individuals their inherent right to have a meaningful say in decisions that affect their lives.

To progress, individuals must engage in political education to understand systemic power dynamics, build solidarity among diverse groups, and develop a critical approach to media consumption.

Stage 2: Blaming Greedy Billionaires and Individual Corporations for Social Issues

At the second stage of political consciousness, individuals move beyond blaming political figures and start identifying greedy billionaires and individual corporations as the main culprits of social issues. People in this stage may target figures like Jeff Bezos, Elon Musk, and Mark Zuckerberg for their immense wealth and exploitative practices. Corporations like Amazon, Facebook, and ExxonMobil are criticized for contributing to income inequality, data privacy violations, and environmental degradation. Solutions at this stage often include calls for higher taxes on the wealthy, stricter antitrust laws, and stronger labor protections to curb corporate excesses.

This sort of thinking is (sometimes) championed by people like Bernie Sanders and Alexandria Ocasio-Cortez. While this stage is a step forward from blaming political leaders, it remains incomplete. Focusing on the greed and unethical behavior of billionaires and corporations still personalizes systemic issues, attributing problems to individual actions rather than recognizing these behaviors as inherent to capitalism itself. The pursuit of profit at any cost, driven by competition and the need to maximize shareholder value, is a fundamental feature of capitalism, not a deviation.

The proposed reforms, such as regulatory measures and higher taxes, do not fundamentally challenge the capitalist system. They might temporarily mitigate some of the worst excesses, but they leave the underlying structures of capitalism intact, allowing exploitation to evolve and continue in different, often stealthier, forms.

Notably, these reforms necessitate the existence of a powerful centralized government, which itself can become an instrument of oppression and control. True liberation requires dismantling these systems entirely, rejecting the illusion of top-down solutions, and embracing grassroots, decentralized approaches that empower individuals and communities to create a just and equitable society from the ground up.

Stage 3: Recognizing Capitalism's Inherent Inequalities

At the third stage of political consciousness, individuals move beyond blaming specific people or organizations and recognize capitalism itself as the root cause of social issues. Individuals at this stage, engage in a systemic critique of capitalism, understanding that issues like inequality, exploitation, and environmental degradation are inherent to a system based on year over year profit growth. They understand how capitalism alienates workers by separating them from the products of their labor, stripping away their sense of humanity, and isolating them from each other. They also see how capitalism intersects with other forms of oppression, such as racism and gender inequality, creating a complex web of inequality.

While this stage marks significant progress in political consciousness, it still overlooks a critical element: understanding the deeper psychological and existential factors that drive human behavior. It misses the crucial realization that it is us, the people, who enable the rulers to maintain the capitalist system.

Individuals at this stage often face the difficult challenge of balancing their anger at capitalism with the necessary effort to understand why people act and believe as they do, including those who perpetuate the system like billionaires and corporate leaders, as well as the managerial white-collar workers who comprise most of upper-middle class. This stage may still portray figures like Jeff Bezos as simply evil or greedy without considering the complex motivations and fears that drive such behavior.

The problem lies in failing to recognize the existential fears and psychological mechanisms that influence everyone. This includes understanding how fear of insecurity, mortality, and existential anxiety can shape beliefs and actions. Without this deeper understanding, the critique remains superficial, failing to address why people cling to harmful systems or resist change.

Stage 4: Recognizing Our Own Fear of Insecurity and Uncertainty as Holding Us Back

At this advanced, second-tier stage of political consciousness, individuals transcend systemic critique and develop deep self-awareness, recognizing that our fear of insecurity and uncertainty fundamentally impedes social progress. This stage integrates systemic thinking with holistic understanding, emphasizing the psychological insights of Ernest Becker's book "The Denial of Death" and Om Søren Kierkegaard's concept of the "automatic cultural man."

Capitalism not only exploits materially but also conditions people to internalize feelings of powerlessness and dependency. Becker argues that human behavior is profoundly influenced by our fear of death. To cope with this fear, we create "cultural systems"—the shared beliefs, values, norms, and practices of our society—that give our lives a sense of meaning. These cultural systems offer a symbolic form of immortality by allowing us to feel part of something enduring and larger than ourselves, thus providing psychological protection against our innate fear of mortality. The denial of our mortality thus often results in our irrational adherence to oppressive systems like capitalism, patriarchy, and white supremacy. Kierkegaard describes individuals who conform to societal norms to avoid existential anxiety as “automatic cultural men.” These "automatic cultural men" uncritically accept systems such as consumerism, competition, and hierarchical structures, seeking security in conformity rather than challenging the status quo.

Ultimately, this fear of death is a fear of life itself. Many people prefer the manufactured security of societal norms and the capitalist status quo because it helps them avoid facing the harsh reality that nothing in this world can provide true security. Many of us advocating for social change hold onto the belief in gradual reforms and working within the system to bring about change for the same psychological comfort, driven by a fear of uncertainty, insecurity, and vulnerability in a ruthless world.

Yet, we are vulnerable beings on a ruthless planet, subjected to various dangers, including dangers from each other. There’s no escaping this reality. However, acknowledging this truth can be liberating. Accepting our vulnerability allows us to confront life head-on. Instead of each person seeking false comfort in societal norms and the capitalist system, which turn us into the “automatons” Kierkegaard describes, we can embrace our collective strength. Through solidarity, we can support one another and create a more secure and fulfilling existence.

Those in stage 4 understand it is important to recognize that billionaires, too, are "automatic cultural men," bound by a life philosophy that sees cold-blooded success in capitalism and the accumulation of wealth as the ultimate goal. They are held captive by this belief. Recognizing this, individuals at Stage 4 understand that everyone, including billionaires, must break free from these psychological constraints. However, the primary focus remains on the broader populace, particularly the most downtrodden and oppressed, since our liberation does not hinge on the billionaires awakening.

In the spirit of Rousseau's cry that "man is born free, but everywhere he is in chains," it is evident that our innate drive for power, which Nietzsche identified as the driving force of all life in his concept of the "will to power," is being grotesquely misdirected. In our current predicament, instead of channeling this “will to power” towards individually and collectively conquering life's challenges and mastering our own existence, we tragically seek to dominate each other.

We are social beings born with the potential to cooperate and help each other confront life’s obstacles directly. Yet, we elect to willingly rush headlong into the chains of capitalist cultural systems that confine us, blinding ourselves to our tremendous collective capacity. These systems, which we so readily accept, serve as deceptive sanctuaries, allowing us to hide from the profound realities of life and death. They seduce us into maintaining power structures that channel our energy for justice into judgmental and oppressive avenues, putting a smile on the face of our rulers.

We must unchain ourselves, reject the comfort of our accepted systems, and collectively confront life with the raw, untamed will to power Nietzsche envisioned. Only then can we realize the freedom Rousseau proclaimed was our birthright, casting off the chains that bind us and standing unflinchingly in the face of life's ultimate truths.

At stage 4, individuals realize these truths, understanding that overcoming the fear of insecurity and uncertainty is crucial for genuine social transformation. Addressing these fears unlocks human potential for empathy, creativity, and collective action. Recognizing that we psychologically and philosophically seek comfort and security to protect us from our fear of death, individuals begin to see that the only way out of the suffocating society we have constructed lies in enabling individual creativity and diversity to flourish freely.

Stage 5: Integrating All Stages with Negative Capability and the Perennial Philosophy

At the highest stage of political consciousness, individuals not only integrate the insights from earlier stages but also embody John Keats' concept of "negative capability" and Aldous Huxley's Perennial Philosophy. This stage, characterized by a holistic, global, and transcendent perspective, represents a profound understanding of interconnectedness and a deep commitment to creating a just and equitable world. Here, individuals transcend ego and personal desires in favor of collective well-being.

In this stage, we move beyond simply recognizing the need for individuals and communities to flourish creatively and autonomously. We understand that such flourishing is only possible through mutual aid. This realization is grounded in the Perennial Philosophy, which posits that all existence is interconnected.

Picture a vibrant community where people actively support each other's growth and well-being. Artists collaborate on public murals, transforming blank walls into colorful expressions of collective creativity. Farmers share their harvests at local markets, ensuring everyone has access to fresh, healthy food. Neighbors form childcare co-ops, allowing parents to pursue their passions while knowing their children are cared for by trusted friends. Volunteers organize educational workshops where knowledge and skills are freely exchanged, empowering everyone to reach their potential.

In this interconnected community, self-interest and the interests of others are seamlessly intertwined. The success of one person directly contributes to the success of all, fostering an environment where everyone can thrive. This tapestry of mutual aid shows that our well-being is inextricably linked to the well-being of others—including all people, other living beings, and the Earth itself. This interconnectedness reveals that our interests are not separate, highlighting that mutual aid is essential for our collective flourishing.

Negative capability is a term coined by the Romantic poet John Keats in a letter written in 1817. It refers to the ability to remain comfortable with ambiguity, uncertainty, and doubt without the need to seek concrete answers or rational explanations. Keats believed that this capability allowed poets and artists to fully embrace the complexity and mystery of life, creating works that captured the depth of human experience. Negative capability is characterized by openness to multiple interpretations and the acceptance that not all questions have definitive answers. It contrasts with the drive for resolution and certainty, emphasizing the value of intuition and imagination in understanding the world.

Embracing negative capability, individuals at this stage navigate the uncertainties of creating this new form of social organization described above without clinging to rigid ideologies. They understand they cannot perfectly plan the future but must start building it by embracing ambiguity with confidence. They embrace the inherent uncertainties and complexities of dismantling existing structures without seeking immediate, definitive solutions. This openness to ambiguity fosters creativity and adaptability, enabling us to envision and implement more fluid and organic forms of social organization. This mindset asserts the means are the ends. It prompts action with the understanding that maintaining a holistic and integrative perspective will lead us to our goals. In fact, those in stage 5 realize that every moment they practice this mindset, they are already achieving their goals.

Ultimately, Stage 5 calls for a profound internal and external transformation. By understanding and addressing the psychological and existential factors driving human behavior, individuals adopt a compassionate, holistic approach to political consciousness.

Creating a just society requires taking a bold leap into the unknown. After all, let’s reflect on why so many idolize America's founding fathers. It’s certainly not because they were paragons of virtue. These men owned hundreds of slaves, were consumed by the pursuit of profit, and stood as the wealthiest individuals in the nation. Despite their deeply flawed characters, they are revered because they dared to take a leap of faith, striving to create a new nation in the face of brutal opposition from the British crown and resistance from their own countrymen. They exhibited undeniable courage.

We must channel their bravery into a new direction. Instead of perpetuating a system designed to protect capital and profit, we must harness our collective courage to create a system that truly facilitates human flourishing. It’s time to transcend the flawed ideals of the past and build a society rooted in equity, compassion, and the well-being of all its members. The true revolution lies not in defending the interests of the few but in uplifting the humanity of everyone.

This movement requires facing our basic vulnerability as animals on a dangerous planet and recognizing that no “cultural system” we manufacture can fully protect us. Fear will never totally leave us; we must learn to live in spite of it. There’s nowhere to run. We must begin embracing the uncertainty that is inherent in life, doing so with poise and confidence. Crucially, we must do so together. Life can be ruthless, but through solidarity, we can provide each other security.

We can overpower our innate fears as a collective. By embracing our vulnerability, we see that the unknown is precisely what makes life so beautiful. Embracing our vulnerability through decentralized mutual aid systems and maintaining a constant skepticism of power enables us to take risks, be adventurous, and pursue our creativity, all with the support of friends and community. Isn’t that what it means to be human?

But right now, we are shrinking in the face of life. We must stand up to life, and we must stand up together! We cannot allow fear to deter us. We must face it and realize that what we truly fear is our own potential—a potential so great it is impossible to imagine the forms it will take. By taking the leap to collectively reorganize society, we will unlock this potential and transform our world. The time to act is now; together, we can help each develop political consciousness and build a future where everyone thrives.

Peter S. Baron is the author of “If Only We Knew: How Ignorance Creates and Amplifies the Greatest Risks Facing Society” (https://www.ifonlyweknewbook.com) and is currently pursuing a J.D. and M.A. in Philosophy at Georgetown University.

What is Socialist Revolution?

[Pictured: Thomas Sankara meets with Fidel Castro in the early 1980s]

By Nino Brown

Republished from Liberation School.

Since the fall of the Soviet Union, the U.S. and other imperialist countries have repeatedly declared that history is over, meaning that humanity cannot transcend the capitalist system, which is elevated as the pinnacle of human development. As Margaret Thatcher claimed “there is no alternative” to capitalism, and the best we can hope for is a kinder, gentler, and more “humane” form of it. According to the capitalist class, the fall of the Soviet Union demonstrated that “socialism doesn’t work” and socialist revolution is foolhardy, so we shouldn’t preoccupy ourselves with fighting for it.

Despite this prognosis, socialist revolution is very much on the table in the U.S. and all over the world. As we are facing multiple existential crises for humanity and the planet, socialist revolution is not just possible, but an absolute necessity to ensure our collective future.

Wherever there’s exploitation and oppression, there’s resistance, and the capitalist system generates the conditions for this continued resistance. However, while resistance ebbs and flows, there are particular moments when, as Marx and Engels put it, the broad masses are “sprung into the air” [2]. Today, resistance to capitalism, imperialism, and all systems of oppression is increasing. However, to make a socialist revolution, resistance is not enough. Socialist revolution requires the class-conscious intervention of the working and oppressed classes to dislodge the political power of the bourgeoisie, collectivize and plan production, and create a new state in which the masses of people are in control.

This article introduces what a socialist revolution is—in contrast to anti-communist and bourgeois mythologies that caricature it as an impossible and hopeless project. Socialist revolution anywhere cannot be prescribed and certainly is not an automatic development of any single or foundational contradiction; it requires explicit mass socialist consciousness and organizing.

Further, a socialist revolution cannot take place without society entering into a profound crisis. The Russian leader V.I. Lenin, whose Bolshevik Party led the first successful socialist revolution in 1917, put it this way:

“A revolution is impossible without a revolutionary situation; furthermore, it is not every revolutionary situation that leads to revolution. What, generally speaking, are the symptoms of a revolutionary situation? We shall certainly not be mistaken if we indicate the following three major symptoms: (1) when it is impossible for the ruling classes to maintain their rule without any change; when there is a crisis, in one form or another, among the ‘upper classes’, a crisis in the policy of the ruling class, leading to a fissure through which the discontent and indignation of the oppressed classes burst forth. For a revolution to take place, it is usually insufficient for ‘the lower classes not to want’ to live in the old way; it is also necessary that ‘the upper classes should be unable’ to live in the old way; (2) when the suffering and want of the oppressed classes have grown more acute than usual; (3) when, as a consequence of the above causes, there is a considerable increase in the activity of the masses” [3].

Revolutionary opportunities arise neither as a result of the objective conditions of society nor the class consciousness of the masses alone. Instead, revolutionary situations open when the cascading contradictions of capitalism, imperialism, and oppression force the current order to a standstill. Such objective conditions can emerge from economic, political, social, military, or ecological crises: such as the cascading crises of automation and the resulting job losses, the delegitimation of basic institutions of U.S. bourgeois democracy like presidential elections, the climate catastrophe, and the U.S. war drive against Russia and China. But by themselves the contradictions of capitalism, which inevitably lead to crisis, do not make a revolution.

There are many revolutionary situations but fewer revolutions. This is because revolutions require the combination of the above-mentioned objective conditions as well as the subjective forces capable of seizing on the revolutionary opening. The Party for Socialism and Liberation is dedicated to building a party that can seize these revolutionary openings when they appear in the United States.

When society enters into a revolutionary crisis, it presents the opportunity for socialist revolution but, as Lenin points out, there have been many revolutionary crises that did not become successful socialist revolutions. What was missing in virtually all those cases was “the ability of the revolutionary class to take revolutionary mass action strong enough to break or dislocate the old government, which never, not even in a period of crisis, ‘falls’, if it is not toppled over” [4]. This for example, is what happened in Egypt in the wake of the popular uprising that overthrew the U.S.-backed dictator Hosni Mubarak in early 2011. The revolution was led by working and poor people—especially young people—who created new organizational forms during the course of the uprising. Because of the systematic repression of the Left, however, there was no working-class party capable of transforming the revolutionary opportunity into a revolution. In the absence of such a party, the most well-organized forces assumed leadership.

Political and social revolutions

When Vermont Senator Bernie Sanders first declared his run for presidency in 2014-15, he announced that his campaign would spark a “political revolution to transform our country economically, politically, socially and environmentally” [5]. His campaign resonated with a broad progressive base of the working class and some elements of the middle class.

Sanders was calling for major changes in society, many of which would have benefited the working masses, but was this really calling for a “revolution”? From a Marxist point of view, what Sanders proposed was actually a series of major reforms. Reform movements are often large and powerful, pulling vast numbers of people into struggle against the ruling class for basic democratic rights. The movements for health care, affirmative action, better wages, union representation, expanded marriage rights, and abortion rights are examples of powerful reform movements that have won important victories. All of these movements led to progressive changes to the political and legal superstructure of society; while progressive reform movements can change how society is run and operated, they do not fundamentally alter the economic system as a whole and are always resisted by the ruling class.

In order for us to realize such popular and necessary democratic and progressive reforms we need an entirely new social system, a socialist system, in which the working class has political, social, and economic power. To do this, a social revolution must dislodge the bourgeois ruling class from power.

Marxists use the term “social revolution” in a very precise way. Whereas political revolutions change the form of social rule and can bring important gains for the oppressed, they leave the fabric of the capitalist mode of production intact: private ownership of the means of production and capitalist control over the state apparatus. Political revolutions are significant shifts in political leadership, such as those that took place during the Reconstruction Era and the Civil Rights and Black Liberation movements of the 1950s-70s. Each brought about substantial changes in the political and social order but stopped short of changing the underlying structure of the economy [6].

Distinguishing between political and social revolutions doesn’t mean that we view them as separate and unrelated. In fact, historically, socialist revolutions have combined struggles for political and social transformation. Think, for example, of how central the struggle for a legally-regulated working day was to the Bolshevik’s line of march toward socialist revolution.

A socialist revolution in the U.S. would end the private ownership of the means of production, factories and mines, transportation systems and communication networks, banks and agriculture, etc., by a tiny clique of capitalists. Such a change in the mode of production would also have far-reaching consequences for the social hierarchies of exploitation, altering—and providing the material basis for eliminating—the social subjugation of all oppressed groups.

A socialist revolution, a radical rupture with the capitalist system, would mean many things, but principally it would mean that working class and oppressed peoples would, among other tasks:

1. Dismantle the old bourgeois state machinery and replace it with a new type of state, a workers’ state where working class people would govern society at every level.

2. Collectivize the means of producing and sustaining life. These would be controlled by the working class and its organizations, making them public property to be administered in the interests of the many and not just a tiny clique of unelected capitalists.

3. Implement a planned economy where production would be geared towards meeting people’s needs and sustaining the planet’s ecosystem, not for maximizing profit.

Socialist revolution and the question of violence

Capitalist politicians, media, and educational institutions portray socialist revolutionaries as bloodthirsty idealists, and revolutions are popularly described as incidents of mass violence. The capitalist ruling class, which itself came to power through violent revolutions and state-sanctioned and individual acts of conquest and dispossession, aims to foreclose the revolutionary path of the proletariat by presenting it as blood-soaked and misguided.

It is true that figures like Marx, Engels, and Lenin sometimes foregrounded the inevitability of violence in social revolutions. However, this is not because socialist revolutions necessitate violence in an abstract way.

In fact, Marx once suggested that, compared to the immense violence that brought the capitalist class to power, the socialist revolution would be relatively peaceful. The reason is that the capitalist revolution entailed “the expropriation of the mass of the people by a few usurpers,” whereas the socialist revolution entails “the expropriation of a few usurpers by the mass of the people” [7].

If violence is often a feature of social revolutions it is not due to the preference of the workers. On the contrary, it is because the capitalist ruling class will resort—and, in fact, already does resort—to the most extreme forms of violence as a means of protecting its property interests.

Lessons from history

No successful socialist revolution occurred during Marx and Engels’ lifetimes. However, they did witness and support the Paris Commune of 1871, when workers seized control of Paris and established, for a limited time, a revolutionary government based on workers’ self-rule. The bourgeoisie allied with the aristocracy against the rising revolutionary class—the proletariat—in order to brutally crush the Commune, killing tens of thousands of workers. This led Marx and Engels to reconsider the revolutionary proposals included in The Communist Manifesto. In the preface to the 1872 German edition, they wrote that they would formulate these differently because of “the Paris Commune, where the proletariat for the first time held political power for two whole months.” “One thing especially was proved by the Commune,” they continue, which is “that ‘the working class cannot simply lay hold of the ready-made State machinery, and wield it for its own purposes’” [8]. This lesson would be vital in the success of the Russian Revolution and the subsequent socialist revolutions across the colonial world.

The inter-imperialist rivalry of WWI created a unique opportunity for the Bolsheviks to break the weakest link in the imperial chain, seizing state power in Russia and establishing the world’s first sustained workers’ state. “Revolution,” Lenin put it in 1917, “consists in the proletariat destroying the ‘administrative apparatus’ and the whole state machine, replacing it by a new one consisting of the armed workers” [9]. In order to do so, the working and toiling masses need to be organized to successfully combat the highly disciplined armies of the ruling class. A vanguard party of revolutionary cadres provides the leadership necessary to guide the organized workers to a successful revolution.

The Russian Revolution was a social revolution in the sense that it changed the social relations of production and the overall class order of society. It is essential to recognize, however, that this project was not simply economic, in a reductive sense, as some of its uninformed detractors have proclaimed. In order to begin building an egalitarian society, the Bolsheviks pursued the project of socializing the means of production and redistributing land, slowly but surely building up a society in which everyone had the right to housing, education, healthcare, and employment, and more. At the same time, they directly confronted the legacies of social chauvinism, nationalism and racism by introducing a substantive democracy in which all nations had the right to self-determination and the plethora of cultures and languages within the USSR was celebrated [10].

In addition to directly combating dehumanizing practices, which are so integral to capitalism, the Soviet leadership undertook to dismantle the system of domestic slavery that subjugated women. “Under Alexandra Kollantai, people’s commissar for social welfare,” Valentine Moghadam explains, women were granted “an eight-hour day, social insurance, pregnancy leave for two months before and after childbirth, and time at work to breast-feed,” in addition to the legal codification of marital equality, the right to divorce, and more [11].

A socialist revolution is a total transformation that reorganizes, in the name of equality, the entire socioeconomic system, which includes—among other elements—its class, racial, gender, and national orders. It is significant, in this regard, that the successful socialist revolutions that occurred in the wake of the Russian Revolution took place in the colonial world rather than in the capitalist core.

Lenin himself had anticipated that the revolutionary storm would move eastward as colonized peoples rose up against imperialist domination. Vietnamese revolutionary leader Ho Chi Minh was among them. He described how he yelled out with joy as he read aloud and slowly came to understand Lenin’s message to the colonies. “Lenin,” he wrote, “was the first to realize and assess the full importance of drawing the colonial peoples into the revolutionary movement. He was the first to point out that, without the participation of the colonial peoples, the socialist revolution could not come about” [12].

Making a socialist revolution in the U.S.

We should take inspiration from the history of the struggles for socialist revolution, knowing that our party is situated squarely within this lineage. The tradition that we are part of is the one that has practically demonstrated its ability to make real, substantive gains for the working class, and notably for the most oppressed and exploited members of the international proletariat. In spite of what the capitalist ruling class would like us to believe, decay in the advanced capitalist countries is daily on display, and the socialist movement continues to grow around the world.

We find ourselves, however, in a unique situation since we in the belly of the beast, the U.S. Empire, which has over time built up a political system and broader culture that is profoundly reactionary. All of our creativity, insight, and revolutionary enthusiasm will be necessary to find effective ways of bringing the working class into the struggle for socialism. While there is no road map to revolution, there is a deep, international tradition of revolutionary organizing from which we need to learn, while also adapting it to our unique circumstances. In doing so, we can take hope and inspiration from the fact that, as we each do our own part, we are contributing to a collective struggle for the future of humanity and planet Earth.

“The socialist revolution is not one single act, not one single battle on a single front,” Lenin wrote, “but a whole epoch of intensified class conflicts, a long series of battles on all fronts, i.e., battles around all the problems of economics and politics, which can culminate only in the expropriation of the bourgeoisie” [13]. As we contribute to these battles, developing new tactics to edge out our opponents, let us never lose sight of the global class war that will decide the future of us all. For this is what is ultimately at stake in the question of revolution: shall we continue to live under an exploitative and oppressive system that is destroying humanity and the biosphere, or should we reorganize society to satisfy the needs and aspirations of the overwhelming majority?

Building mass socialist consciousness

There is no formula, blueprint, or silver bullet to get us to socialism. We know that the class struggle is a school for the working class in organizing itself to do battle with the bourgeoisie and win social gains here or there, but the class struggle in and of itself does not automatically lead to socialism. We can study and learn from socialist revolutions in history, but the conditions under which those revolutions were won are fundamentally different from the conditions that face us today in the U.S. No serious Marxist would argue that the socialist revolution develops the same way in every country. Lenin reminds us that “in different countries, the revolution develops differently. It always proceeds over a long time and with difficulty. Bad is the Socialist who thinks that the capitalists will abdicate their rights at once” [14].

So how do we get from here to there? From capitalist society to socialist society? For starters, economic, political, and social struggles are schools through which we can build the subjective forces necessary for revolution. Socialism can only develop out of the class struggle against the capitalists; it will not fall from the sky or come from the minds of some “ingenious” individuals. But, as we stated before, just recognition of and even appreciation for the class struggle does not end up with socialism or even socialist consciousness. The ruling class owns and operates an immense state apparatus and has access to tremendous resources to crush the resistance of the working class and hold back revolutionary consciousness. In order to overcome this, the working class and oppressed need their own political instrument(s) to fight the bourgeoisie. This means mass organizations of our class, in various forms from labor unions tenant associations to broad-based coalitions and single-issue organizations. Ultimately, the key instrument in socialist revolutions is a revolutionary Marxist party that’s able to unite the different mass organizations together under a coherent political program and strategic outlook.

The historical task of the working class is not just to emancipate itself, but all of humanity, from the shackles of capitalist exploitation and oppression. However, the path to victory inevitably goes through setbacks, defeats, and retreats, materially and ideologically. Conceiving of revolution today requires acknowledging this reality, but also proposing an organizational form that can readily assist the class and guide the struggle towards victory: the capture of state power by the working class. It is here where Leninism provides a battle-tested theory and practice to help revolutionaries battle with the capitalist class and build the revolutionary power and unity vital for defeating the capitalists and building socialism. For revolutionaries in the Leninist tradition, history has demonstrated with numerous examples that it is not the task of the revolutionary party to “make” the revolution with independent action divorced from the masses. In order to overcome the political and ideological indoctrination by the capitalist class, which has only strengthened over time with the rise of mass media and communications, it is necessary for revolutionaries today to embed themselves within workers’ struggles so as to help workers connect the concrete and specific contradictions of capitalism (police brutality, housing struggles, workplace fights) to its general functioning and motion.

As capitalism continues generating compounding crises affecting both the ruling class and the ruled, as spontaneous rebellions and revolts emerge, it is vitally necessary to continue building class consciousness of workers’ struggles. The organizational independence of the working class, through its own political party, is indispensable. For after all, a revolutionary crisis, while invoking chaos and confusion among the ruling class and oppressed classes, does not automatically lead to socialism. Reactionary elements, for example, may seize the time during a crisis; the January 6, 2021 assault on the U.S. Capitol to overturn the election results, the first phase of a coup attempt, are an indication of this possibility [15].

To make a socialist revolution requires more than spontaneous rebellions, more than idly waiting for the objective conditions to ripen; it requires working-class mass organization, discipline, unity of the oppressed, and a political party that can provide theoretical, strategic, and tactical clarity throughout the course of our various struggles. Socialism does not arrive ready-made: it is a result of the class struggle for state power, and thus requires socialists, but most importantly of all a revolutionary socialist party to guide, learn from, and organize the working class and its allies on the path to victory.

The time to build the revolutionary party is now. There is no time to waste. The extreme problems and contradictions of U.S. society mean that a deep crisis is inevitable, though neither revolutionaries nor the ruling class can determine when a revolutionary situation will develop. As many historical experiences have shown, it is difficult but not impossible to create the party needed to turn a revolutionary opportunity into a revolutionary victory once the crisis is underway. For all those who hope for revolution and a new socialist society, building the party is the key task.

References

[1] V.I. Lenin, “Letters on Tactics,” in V.I. Lenin,Lenin Collected Works (Vol. 24): April-June 1917, ed. B. Isaacs (Moscow: Progress Publishers, 1918/1980), 44.
[2] Karl Marx and Friedrich Engels,The Communist Manifesto, trans. S. Moore (New York: Penguin Books, 1888/1967), 232.
[3] V.I. Lenin, “The Collapse of the Second International,” in V.I Lenin,Lenin Collected Works (Vol. 21): August 1914-1915, trans. J. Katzer (Moscow: Progress Publishers, 1915/1980), 213-214.
[4] Ibid., 214.
[5] Andrew Prokop, “Bernie Sanders’s Political Revolution, Explained,”Vox, 28 January 2016. Availablehere.
[6] Social revolutions make a sharp break from one social system to another, although not all social revolutions aresocialistrevolutions. The 1979 Iranian Revolution, for example, overthrew the U.S.-backed Shah, installed in a 1953 coup that overthrew the democratically-elected Mossadegh government. In the period before the revolution, millions of people took to the streets and eventually won much of the armed forces to their side. Again, however, because of the intense repression of trade unions and the communists under the Shah’s brutal rule, socialist forces were unable to turn the revolutionary opportunity into a socialist revolution. At the same time, by overthrowing the U.S.’s primary colonial outpost in the region and establishing an independent and anti-colonial government, the Iranian Revolution did significantly change the makeup of the social system.
[7] Karl Marx,Capital: A Critique of Political Economy (Vol. 1): The Process of Capitalist Production, trans. S. Moore and E. Aveling (New York: International Publishers, 1867/1967), 715.
[8] Karl Marx and Frederick Engels, “Preface to the German Edition of 1872,” in Marx and Engels,The Communist Manifesto, 194.
[9] V.I. Lenin, “The State and Revolution,” in V.I. Lenin,Lenin Collected Works (Vol. 25): June-September 1917, ed. S. Presyan and J. Riordan (Moscow: Progress Publishers, 1917/1980), 491.
[10] See Eugene Puryear, “Nations and Soviets: The National Question in the USSR,”Liberation News, 06 June 2022. Availablehere.
[11] Valentine Moghadam,Modernizing Women: Gender and Social Change in the Middle East(Boulder: Lynne Rienner Publishers, 1993), 78-79.
[12] Ho Chi Minh,Selected Writings (1920-1969)(Honolulu: University Press of the Pacific, 2001), 37.
[13] V.I. Lenin, “The Socialist Revolution and the Right of Nations to Self-Determination,” in V.I. Lenin,Lenin Collected Works (Vol. 22): December 1915-July 1916), ed. G. Hanna, trans. Y. Sdobnikov (Moscow: Progress Publishers, 1916/1977), 144.
[14] V.I. Lenin, “Speech at a Presnya District Workers’ Conference,” in Lenin,Lenin Collected Works (Vol. 28), 361.
[15] See Party for Socialism and Liberation, “The Paralysis Ends: Trump, Fascism, and the Capitalist State,”Liberation News, 13 January 2021. Available here.

Paulo Freire’s Centennial: Political Pedagogy for Revolutionary Organizations

By Derek Ford

Republished from Liberation School.

All revolutionary processes are educational. From organizing meetings and study groups to writing protest speeches and propaganda before the revolutionary moment to creating new revolutionary educational and cultural institutions and training teachers and specialists after the seizure of power, revolution is educational through and through. Yet exactly what kind of educational operations does revolution entail, and how can we understand and practice them?

It is precisely these questions that Paulo Freire addressed in his classic work, Pedagogy of the Oppressed.

One hundred years after his birth in the Brazilian state of Pernambuco, Freire’s name is widely recognized and, relatively speaking, so too is his canonical text. Yet the book is referenced or discussed more than it is deeply engaged. This is particularly evident when Freire’s work is severed from its revolutionary Marxist orientation [1].

While it’s often taken as an abstract guide-book for how to teach, Pedagogy of the Oppressed is really a theoretical reflection on his own experiences teaching peasants how to read and write, a theory he extends to revolutionary movements, leadership, and organization. After spending 70 days in prison for “treachery” [teaching poor peasants to read and write], he was exiled from Brazil following the military junta in 1964. He eventually settled in Chile, which is where he wrote Pedagogy of the Oppressed. The book has been targeted by the right wing in the U.S. (it is currently banned from public schools in Arizona). It addresses the educational components of revolutionary movements and, as such, it is littered with references to Marx, Lenin, Fanon, and others. Specifically, the book is concerned with how the revolutionary leadership pushes the struggle forward, or how it teaches and learns from the masses in struggle.

The pedagogies of oppression and liberation

The pedagogy of the oppressed has two stages. During the first stage, “the oppressed unveil the world of oppression and through praxis commit themselves to its transformation.” During the second stage, which is after the world of oppression has been transformed, “this pedagogy ceases to belong to the oppressed and becomes a pedagogy of all people in the process of permanent liberation” [2].

The first stage addresses how the oppressed view and relate to the world. It begins by acknowledging that the oppressed possess both an oppressed consciousness and an oppressor consciousness. The oppressor consciousness is the enemy that needs to be liquidated: “The oppressor consciousness tends to transform everything surrounding it into an object of its domination. The earth, property, production, the creations of people, people themselves, time—everything is reduced to the status of objects at its disposal” [3].

This is what capitalism does: it takes everything and makes it into private property, including our ability to labor. This has a profound impact on the world, even instilling the oppressor consciousness in the oppressed. Thus, we have to distinguish an oppressor consciousness from the oppressed person, and we have to transform that consciousness.

The way that we engage in that transformation is absolutely crucial, and this is where the question of pedagogy comes into play. Freire calls the traditional form of pedagogy “banking pedagogy.” In banking pedagogy, the teacher is the one who possesses knowledge and the students are empty containers in which the teacher must deposit knowledge. The more the teacher fills the receptacle, the better teacher she is. The content remains abstract to the student, disconnected from the world, and external to the student’s life. Banking pedagogy—which is what most of us in the U.S. experience—assumes that the oppressed are ignorant and naïve. Further, it treats the oppressed as objects in the same way that capitalism does.

For Freire, education must be rooted in the daily lives and experiences of students, who are subjects rather than objects. The correct educational method for revolutionaries is dialogue, which means something very specific. To truly engage in dialogue means becoming partners with the people. In this situation, “the teacher is no longer merely the-one-who-teaches, but one who is himself taught in dialogue with the students, who in turn while being taught also teach. They become jointly responsible for a process in which all grow” [4]. This process is referred to as conscientização, or coming-to-critical-consciousness.

A decisive element to the location and direction of conscientização is the pedagogical relationship. This relates to Freire’s critique of the banking model of education and to his reconception of the teacher-student relationship. The dialogic model is a relationship between teacher and student, one which is more—but, and this is absolutely crucial, not completely—horizontal. In this schema, “people teach each other, mediated by the world, by the cognizable objects which in banking education are “owned” by the teacher [5]. The teacher does not relinquish authority or power, as if that was even possible. Instead, the teacher takes responsibility for producing new critical knowledge of reality with the student.

While the pedagogical relationship and process are important parts of Freire’s thought, they have tended to be isolated from Freire’s ideological commitments and have come to stand in for Freire’s entire work. As a graduate student in a fairly critical school of education, I was only assigned the first two chapters of the book, and I’m convinced this is common practice. These chapters are rich; they’re where he denounces banking pedagogy and formulates dialogical pedagogy in response. When we stop here, however, we don’t discover the reason why he bothered writing the book in the first place.

By selectively reading the book, Freire’s dialogic pedagogy is substituted wholesale for his broader conceptual and political work, his vocabularies and theories that generated new understandings of education and revolution. There is nothing inherent in dialogue or dialogic pedagogy that necessarily leads to progressive, critical understandings. For this to happen the content must be placed in a particular context by a teacher. Peter McLaren, one of the few U.S. educational theorists to insist on Freire’s revolutionary commitments (and a comrade of Freire’s), goes so far as to say that “political choices and ideological paths chosen by teachers are the fundamental stuff of Freirean pedagogy” [6]. We can’t divorce the methodology from the ideology, the theory from the method, or the critical from the pedagogy in Freire’s work.

The dangerous fourth chapter

Freire begins the last chapter of Pedagogy of the Oppressed with “Lenin’s famous statement: ‘Without a revolutionary theory there can be no revolutionary movement,’” which Freire rewords to insist that revolutions are achieved neither by verbalism nor by activism “but rather with praxis, that is, with reflection and action directed at the structures to be transformed” [7]. It would be just as wrong to claim that reflecting on and helping name oppression is enough for revolution as to claim that activism is enough for revolution. The task of revolutionaries is to engage with our class and our people in true, authentic dialogue, reflection, and action. If we have dialogue and reflection without action, then we are little more than armchair revolutionaries. On the other hand, if we have only action without dialogue and reflection, we have mere activism.

Reflection and action are not divisions of labor between revolutionary leaders and the people, whereby the leaders think and direct and the people are only able to act on their orders. “Revolutionary leaders,” he writes, “do bear the responsibility for coordination and, at times, direction—but leaders who deny praxis to the oppressed thereby invalidate their own praxis” [8]. People and revolutionary leaders act together, building and acting in unity before, during, and after the revolution.

The prerequisite for such leadership is the rejection of the “myth of the ignorance of the people” [9]. Freire acknowledges that revolutionary leaders, “due to their revolutionary consciousness,” have “a level of revolutionary knowledge different from the level of empirical knowledge held by the people” [10].

The act of dialogue unites lived experience with revolutionary theory so that people understand what causes their lived experience to be as it is. This is a restatement of Lenin’s conviction that spontaneous knowledge of exploitation and oppression must be transformed through the Party into revolutionary consciousness of the relationship of our experience to the relationship of broader social, economic, and political forces at differing scales: within the factory, the city, the state, and the world.

This is a Marxist philosophy of education in that it rests on the presumption of competence. We can see it, for example, when Engels writes that he and Marx “cannot co-operate with men who say openly that the workers are too uneducated to emancipate themselves, and must first be emancipated from above by philanthropic members of the upper and lower middle classes” [11]. We can also see it in What is to be Done? as Lenin argues against economist Marxists, who hold that the working class develops its own revolutionary consciousness spontaneously as a result of daily struggles with the bosses. Lenin argued that spontaneity was only consciousness “in an embryonic form,” and that something more was needed. Spontaneity is necessary but is ultimately limited to “what is ‘at the present time’” [12]. In other words, spontaneity by itself isn’t able to look beyond isolated daily struggles and forward to a new society. Lenin called the spontaneously generated mindset “trade union consciousness.”

Lenin believed that workers were capable of more than trade union consciousness. He actually derided those who insisted on appealing to the “average worker:” “You gentlemen, who are so much concerned about the ‘average worker,’ as a matter of fact, rather insult the workers by your desire to talk down to them when discussing labor politics and labor organization” (p. 153). He wrote that organizers had actually held workers “back by our silly speeches about what ‘can be understood’ by the masses of the workers” [13]. The economist organizers treated workers as objects rather than subjects. They didn’t believe in the people or their potential.

Freire actually calls on Lenin when he insists revolutionary leadership is open and trusting of the people. “As Lenin pointed out,” he writes, “the more a revolution requires theory, the more its leaders must be with the people in order to stand against the power of oppression” [14]. This isn’t a naïve acquiesce but a belief in the power of the masses to become not only agents of revolutionary movements but creators of revolutionary theory through the Party. As Lenin also observed, that the Party creates a particular group of theoreticians: In the Party “all distinctions as between workers and intellectuals… must be obliterated” [15].

There is no abstract celebration of “horizontalism” within such a pedagogy. The form of the revolution and its leadership isn’t accorded abstractly; it can be more horizontal or more vertical and triangular, depending on the circumstances. Here, Freire turns to Fidel Castro and the Cuban Revolution to argue that their historical conditions compelled them to revolt without building widely with the people. Yet the leadership pursued this task immediately after taking power through organization, specifically the party. Tyson Lewis is one of the few to observe that “Freire himself clearly saw his pedagogy as a tool to be used within revolutionary organization to mediate the various relationships between the oppressed and the leaders of resistance” [16]. This is why Freire looked so favorably upon Amílcar Cabral [17].

Uniting politics and pedagogy for revolution

Revolutionary organizers, therefore, are defined not just by the revolutionary ideals they hold or actions they take, but by their humility, patience, and willingness to engage with all exploited and oppressed people. It is not possible for us to “implant” the conviction to fight and struggle in others. Coming-to-critical-consciousness is a delicate and contingent process that can’t be scripted in advance. Still, there are a few general components to it.

First, we have to truly get to know our people, their problems, and their aspirations. This means that we have to actually learn from people, acknowledging that, even if this is their first demonstration, or even if they voted for a democrat in the last election, they actually have something to teach us. The more experiences we learn from the people the richer our theories are and the more connection they can have to the daily realities of workers and oppressed people today. Our class is bursting with creative and intellectual powers that capitalist society doesn’t allow us to express or develop. The revolutionary party is stronger the more it cultivates these powers.

Second, we have to provide opportunities for others to understand their problems in a deeper and wider context, and to push their aspirations forward. Freire gives a concrete and relatable example of this:

“…if at a given historical moment the basic aspiration of the people goes no further than a demand for salary increases, the leaders can commit one of two errors. They can limit their action to stimulating this one demand or they can overrule this popular aspiration and substitute something more far-reaching—but something which has not yet come to the forefront of the people’s attention… The solution lies in synthesis: the leaders must on the one hand identify with the people’s demand for higher salaries, while on the other they must pose the meaning of that very demand as a problem. By doing this, the leaders pose as a problem a real, concrete, historical situation of which the salary demand is one dimension. It will thereby become clear that salary demands alone cannot comprise a definitive solution” [18].

Through this process, both the people and the revolutionary leadership act together and collectively name the world. Genuine knowledge is produced, and authentic action is taken, and real conviction for the struggle is strengthened.

Freire’s popularity presents an opening to draw many into the struggle and, in particular, the communist struggle. By re-establishing the link between his pedagogy and politics, we can draw those who admire his work into the movement. At the same time, we can better understand, adapt, and practice his pedagogical principles in our day-to-day organizing. “Only in the encounter of the people with the revolutionary leaders,” Freire writes in the book’s last sentence, “can this [revolutionary] theory be built” [19].

References

[1] This process started with the advent of U.S. “critical pedagogy” in the early 1980s, and Freire’s later work might have played a role in it as well. See Malott, Curry S. (2015).History and education: Engaging the global class war(New York: Peter Lang), 63.
[2] Freire, Paulo. (1970/2011).Pedagogy of the oppressed(New York: Continuum), 54.
[3] Ibid., 58.
[4] Ibid., 80.
[5] Ibid.
[6] McLaren, Peter. (2015).Life in schools: An introduction to critical pedagogy in the foundations of education, 6thed. (Boulder: Paradigm Publishers), 241.
[7] Freire,Pedagogy of the oppressed, 125-126.
[8] Ibid., 126.
[9] Ibid.
[10] Ibid., 134.
[11] Marx, Karl and Friedrich Engels. (1991). “Marx and Engels to August Bebel, Wilhelm Liebknecht, Wilhelm Bracke and others (circular letter),” trans. P. Ross & B. Ross, inMarx and Engels collected works (vol. 45), ed. S. Gerasimenko, Y.Kalinina, and A. Vladimirova (New York: International Publishers), 408, emphasis added.
[12] Lenin, V.I. (1902/1987). “What is to be done?” inEssential works of Lenin, ed. H.M. Christman (New York: Dover Publications), 67.
[13] Ibid., 156.
[14] Freire,Pedagogy of the oppressed, 138.
[15] Lenin, “What is to be done?”, 137.
[16] Lewis, Tyson E. (2012). “Mapping the constellation of educational Marxism(s),”Educational Philosophy and Theory44, no. S1: 98-114.
[17] Malott, Curry. (2021). Amílcar Cabral: Liberator, theorist, and educator,”Liberation School, 20 January. Availablehere.
[18] Freire,Pedagogy of the oppressed, 183.
[19] Ibid.

Paulo Freire and Popular Struggle in South Africa

By Zamalotshwa Sefatsa

Republished from The Tricontinental.

Paulo Freire was a radical educator from Brazil whose work was tied to struggles for human freedom and dignity. He constantly experimented with and thought about how to connect learning and teaching among the poor and oppressed with the radical transformation of society. For Freire, this meant struggling for a world where everyone counts equally and is treated with dignity–a world in which economic and political power are radically democratised.

This dossier, which draws on interviews with participants in a range of struggles in South Africa, shows that Freire’s ideas have been an important influence in the Black Consciousness Movement, the trade union movement, and some of the organisations associated with the United Democratic Front (UDF). His ideas remain influential today, from trade unions to grassroots struggles.

From Brazil to Africa

Freire was born in Recife, a city in north eastern Brazil, in 1921. After his university studies, he became a schoolteacher and began to develop an interest in radical approaches to education, including projects to teach adult literacy. Freire saw the role of community and worker organisations and struggles as vital in the formation of the critical conscience that is required to overcome the domination and dependence of the oppressed.

In Freire’s early works, he wrote that the fundamental goal of radical pedagogy is to develop a critical conscience in individuals. The method of dialogical engagement that he developed from the 1950s onwards became an emancipatory and progressive alternative to the dominant school programmes sponsored by the U.S. government through agencies such as the United States Agency for International Development (USAID), an organisation that is notorious for backing coups against elected governments in Latin America and elsewhere.

In 1964, the Brazilian military seized control of the country with the backing of the United States and imposed a brutal right-wing dictatorship. Freire was among the many people arrested by the dictatorship. After seventy days in prison, he was released and forced to leave the country.

During his years in exile, he continued to carry out his practical work in other countries in Latin America, such as Chile, where he wrote his most important book, Pedagogy of the Oppressed, and developed adult literacy programmes. He also had significant contact with African freedom struggles. During this time, he visited Zambia, Tanzania, Guinea-Bissau, Sao Tome and Principe, Angola, and Cape Verde. He met with The People’s Movement for the Liberation of Angola (MPLA), the Mozambique Liberation Front (Frelimo), and the African Party for the Independence of Guinea and Cape Verde (PAIGC). He developed adult literacy programmes in Guinea-Bissau, Tanzania, and Angola.

Freire read extensively about colonisation and its effects on the people, including the writings of African revolutionary intellectuals like Frantz Fanon and Amilcar Cabral. He felt a special connection to Africa and wrote that ‘[a]s a man from north-eastern Brazil, I was somewhat culturally tied to Africa, particularly to those countries that were unfortunate enough to be colonised by Portugal’.

Freire was also deeply critical of the capitalist system, which exploits and dominates the bodies and minds of the oppressed, and is a major force generating the material and ideological conditions that shape the domination of consciousness. This domination–which, of course, is entwined with racism and sexism–can seep into our being, our actions, and the way that we see the world. Freire argued that learning to fight to overcome domination is difficult but essential political work that requires constant learning.

Freire’s emphasis on the importance of dialogue as the basis for critical consciousness, and his stress on the essential role of popular struggle and organisation, both became important tools in grassroots struggles in Brazil during the 1970s and 1980s. In this period in Latin America in general, and Brazil in particular, popular education became synonymous with popular movements that used it as their main educational strategy, uniting political practice and learning processes.

In 1980, Freire returned to Brazil, where he became active in the Workers’ Party (Partido dos Trabalhadores). When the party took control of São Paulo (one of the largest cities in the world) in 1988, he was appointed as the city’s secretary of education. He remained in this position until 1991. He died in 1997.

Pedagogy of the Oppressed

In 1968, whilst he was in exile in Chile, Freire wrote Pedagogy of the Oppressed. During that year, youth revolts took place around the world. In France, where the revolt was most intense, many young people began to look at the intellectual work produced in the armed struggles against French colonialism in Vietnam and Algeria —including Fanon’s work on the Algerian revolution. This turn to Fanon influenced Freire too. In 1987, Freire recalled that ‘[a] young man who was in Santiago on a political task gave me the book The Wretched of the Earth. I was writing Pedagogy of the Oppressed, and the book was almost finished when I read Fanon. I had to rewrite the book’. Freire was deeply influenced by Fanon’s radical humanism, his thinking about the role of university-trained intellectuals in popular struggles, and his warnings about how an elite among the oppressed could become new oppressors.

Freire would write many books in the years to come, but it is Pedagogy of the Oppressed that quickly became and has remained a revolutionary classic. This book has had a powerful impact on popular movements around the world and remains the best introduction to Freire’s ideas.

In a talk given in Durban in 1988, Neville Alexander, who was an important radical intellectual in many fields, including education, explained that: ‘[f]or Freire, the decisive difference between animals and human beings consisted in the ability of the latter to reflect directly on their activity. This ability is, for him, the unique attribute of human consciousness and self-conscious existence and is what makes it possible for people to change their situation’. In other words, for Freire, all people are capable of thought, and critical thought, undertaken collectively, is the basis of organisation and struggle.

Freire argued that oppression dehumanises everyone–both the oppressed and the oppressor–and that emancipatory forms of politics–the strivings of the oppressed for freedom and justice–are, ultimately, a demand ‘for the affirmation of men and women as persons’. He would write that ‘[t]his, then, is the great humanistic and historical task of the oppressed: to liberate themselves and their oppressors as well’.

But, for Freire, there is a danger that the person who is oppressed and wants to be free can come to believe that, to be free, she or he must become like the oppressor: ‘Their ideal is to be men; but for them, to be men is to be oppressors’.(1) Freire believed that political education during a struggle is important in order to help prevent the elites among the oppressed from becoming new oppressors, warning that ‘[w]hen education is not liberatory, the dream of the oppressed is to be the oppressor’.

For Freire, the point of freedom is to allow everyone to be fully human; the struggle for freedom must end all oppression. It must be for the liberation of everyone, everywhere, and not just for some. But, he said, there are many different reasons why the oppressed do not always see this clearly. Sometimes the oppressed do not see that they are oppressed because they have been taught to believe that the way things are is ‘normal’ or is their fault. For example, they are taught to believe that they are poor because they do not have enough education, or that others are rich because they have worked harder. Sometimes, they are taught to blame something else (such as ‘the economy’) or someone else (such as ‘foreigners’) for their poverty.

True liberation must start by seeing clearly how things really are. For Freire, this is why radical and collective questioning, discussion, and learning are so important. He argued that, by thinking carefully and critically about how things really are (our actual lives and experiences), we can come to see oppression more accurately so that we can fight more effectively to end it.

The political work of encouraging critical thinking about our situation does not mean encouraging people to just criticise everything; it means always going beyond how things seem by constantly asking questions–especially by asking ‘why?’–to understand the root causes of why things are the way they are, especially things we feel strongly about. Asking questions allows people to draw on their own lived experience and thinking to find their own answers to the question of why they face situations of oppression or injustice. This is very different from traditional education that tries to fill the (apparently empty!) heads of the learners with knowledge that the powerful teacher thinks they need. Freire wrote that ‘[p]rojecting an absolute ignorance onto others [is] a characteristic of the ideology of oppression’. He called the model of education that assumes that the teacher has all the knowledge and the students have none the ‘banking’ concept of education and likened it to a teacher making deposits into an empty bank account. Freire wrote that:

The man or woman who proclaims devotion to the cause of liberation yet is unable to enter into communion with the people, whom he or she continues to regard as totally ignorant, is grievously self-deceived. The convert who approaches the people but feels alarm at each step they take, each doubt they express, and each suggestion they offer, and attempts to impose his ‘status,’ remains nostalgic towards his origins.

This is very different from many political education programmes organised by NGOs or small sectarian political groups which assume that the oppressed are ignorant and incapable of thought and that they will bring knowledge to the people. Freire argued that ‘[l]eaders who do not act dialogically, but insist on imposing their decisions, do not organise the people–they manipulate them. They do not liberate, nor are they liberated: they oppress’.

Freire also realised that people cannot change situations of oppression and injustice on their own. This means that the struggle for liberation must be collective. He suggested that what he called an ‘animator’ could help. An ‘animator’ may come from outside the life situation of the poor and oppressed but plays a role that helps to encourage the thinking and the life and strength of the people who are in that situation. An animator does not work to assert their own power over the oppressed. An animator works to create a community of inquiry in which everyone can contribute to developing knowledge, and the democratic power of the oppressed can be built. To do this effectively requires humility and love; it is crucial that an animator enters into the lives and world of the poor and oppressed and, in doing so, enters into a true dialogue as equals.

Freire wrote that:

[T]he more radical the person is, the more fully he or she enters into reality so that, knowing it better, he or she can transform it. This individual is not afraid to confront, to listen, to see the world unveiled. This person is not afraid to meet the people or to enter into a dialogue with them. This person does not consider himself or herself the proprietor of history or of all people, or the liberator of the oppressed; but he or she does commit himself or herself, within history, to fight at their side.

In genuine dialogue, both the animator and the learners from among the oppressed bring something to this process. Through this dialogue, and through careful, collective, and critical reflection on lived experience, both the learners from among the oppressed and the animator come to be ‘conscientised’; in other words, they come to really understand the nature of oppression. But, for Freire, it is no good to just understand the world; ‘[i]t is necessary that the weakness of the powerless is transformed into a force capable of announcing justice’.

This action against oppression must always be tied together with careful thinking (reflection) on action, and what has happened as a result of action. Action and reflection are part of an ongoing cycle of transformation that Freire, following Karl Marx, called ‘praxis’.

The Importance of Freire’s Thought in South Africa

Paulo Freire was the key theoretician if you like. But we needed to bring Paulo Freire back from Brazil to the South African context. We knew nothing about Brazil of course except what we were reading. I don’t know of any similar text that we could have used in South Africa then as a way of understanding and engaging the South African context.

— Barney Pityana, a leading intellectual in the Black Consciousness Movement

Though Freire visited many countries in Africa, the apartheid state would not have allowed him to visit South Africa. However, he does discuss South Africa in his books and describes how South African anti-apartheid activists came to see him to talk about his work and what it meant in the South African context. Many of the organisations and movements involved in the anti-apartheid struggle used Freire’s thinking and methods.

The Black Consciousness Movement

Although the apartheid state banned Pedagogy of the Oppressed, underground copies circulated. By the early 1970s, Freire’s work was already being used within South Africa. Leslie Hadfield, an academic who has written about the use of Freire’s work by the Black Consciousness Movement, argues that the Pedagogy of the Oppressed first arrived in South Africa in the early 1970s via the University Christian Movement (UCM), which began to run Freire-inspired literacy projects. The UCM worked closely with the South African Students’ Organisation (Saso), which was founded in 1968 by Steve Biko, along with other figures like Barney Pityana and Aubrey Mokoape. Saso was the first of a series of organisations that, together, made up the Black Consciousness Movement (BCM).

Anne Hope, a Christian radical from Johannesburg and a member of the Grail, a Christian women’s organisation committed to ‘a world transformed in love and justice’, met Freire at Harvard University in Boston in 1969, and then again in Tanzania. After she returned to South Africa in 1971, Biko asked her to work with the Saso leadership for six months on Freire’s participatory methods. Biko and fourteen other activists were trained in Freirean methods in monthly workshops. Bennie Khoapa, a significant figure in the BCM, recalled that ‘Paulo Freire … made a lasting philosophical impression on Steve Biko’.

Between these workshops, the activists went out to do community-based research as part of a process of conscientisation. Barney Pityana remembers that:

Anne Hope would run what essentially was literacy training, but it was literacy training of a different kind because it was Paulo Freirean literacy training that was really taking human experience into the way of understanding concepts. It was drawing from everyday experience and understanding: what impacts it makes in the mind, the learning and understanding that they had.

For some of us, I suspect it was the first time that we came across Paulo Freire; for me it certainly was, but Steve, Steve Biko was a very diverse reading person, lots of things that Steve knew, we didn’t know. And so, in his reading he came across Paulo Freire’s Pedagogy of the Oppressed and began to apply it in his explanation of the oppressive system in South Africa.

Echoing Freire’s argument that it is only the oppressed who can liberate everyone, the BCM emphasised the importance of black people leading the struggle against apartheid. Freire had also stressed that, ‘[w]ithout a sense of identity, there can be no real struggle’. This, too, resonated with the BCM, which affirmed a proud and strong black identity against white supremacy.

The movement drew directly on Freire as it developed a constant process of critical reflection, part of an ongoing project of conscientisation. Aubrey Mokoape, who had a background in the Pan-Africanist Congress (PAC) and became an older mentor to the students who founded Saso, explains that the link between Black Consciousness and ‘conscientisation’ is clear:

The only way to overthrow this government is to get the mass of our people understanding what we want to do and owning the process, in other words, becoming conscious of their position in society, in other words … joining the dots, understanding that if you don’t have money to pay … for your child’s school fees, fees at medical school, you do not have adequate housing, you have poor transport, how those things all form a single continuum; that all those things are actually connected. They are embedded in the system, that your position in society is not isolated but it is systemic.

The Church

In 1972, Biko and Bokwe Mafuna (who had been part of the training in Freirean methods) were employed as field officers by Bennie Khoapa. Khoapa was the head of the South African Council of Churches (SACC) and the Christian Institute’s Black Community Projects (BCP) and had also been trained in Freirean methods. The BCP’s work was heavily influenced by Freire. Both the BCM and the Christian Churches in South Africa drew on liberation theology, a school of radical thought which Freire had both been influenced by and contributed to. Rubin Phillip, who was elected as deputy president of Saso in 1972, and went on to become an Anglican archbishop, explains that:

Paulo Freire is considered one of the founders of liberation theology. He was a Christian who lived his faith in a liberating way. Paulo placed the poor and oppressed at the centre of his method, which is important in the concept of the preferential option for the poor, a trademark of liberation theology.

In South Africa, ideas drawn from liberation theology were–together with the black liberation theology developed by James H. Cone in the United States–a powerful influence on various currents of struggle. Bishop Rubin recalls that:

The one thing I took away from our conversation was a need to be critical thinkers. … Liberation theologians allude that theology, like education, should be for liberation, not domestication. Religion made us subservient, has made us lazy to use our critical faculty and connect knowledge to our everyday reality. So, education for him is about …. a critical way of life and about connecting knowledge to how we live.

The Workers’ Movement

The Black Consciousness Movement included workers’ organisations like the Black Workers’ Project, a joint project between the BCP and Saso. The workers’ movement was also influenced by Freirean ideas through worker education projects that started in the 1970s. One of these was the Urban Training Programme (UTP), which used the Young Christian Workers’ See-Judge-Act methodology, which had influenced Freire’s own thinking and methodology. The UTP used this method to encourage workers to reflect on their everyday experiences, think about what they could do about their situation, and then act to change the world. Other worker education projects were started by left students in and around the National Union of South African Students (Nusas). Saso had split from Nusas in 1968 but, although largely white, Nusas was a consciously anti-apartheid organisation that was also influenced by Freire, primarily through members who were also part of the UCM.

During the 1970s, Wages Commissions were set up at the University of Natal, the University of the Witwatersrand, and the University of Cape Town. Using the resources of the universities and some progressive unions, the Commissions helped to set up structures that led to the formation of the Western Province Workers’ Advice Bureau (WPWAB) in Cape Town, the General Factory Workers’ Benefit Fund (GFWBF) in Durban, and the Industrial Aid Society (IAS) in Johannesburg. A number of left students supported these initiatives, as did some older trade unionists, such as Harriet Bolton in Durban. In Durban, Rick Turner, a radical academic whose teaching style was influenced by Freire, became an influential figure among a number of students. Turner was committed to a future rooted in participatory democracy and many of his students became committed activists.

David Hemson, a participant in this milieu, explains that:

Two particular minds were at work, one [Turner] in a wood and iron house in Bellair; and another [Biko] in the shadow of the reeking, rumbling Wentworth oil refinery in the Alan Taylor residence. Both would become close friends and both would die at the hands of the apartheid security apparatus after bursts of energetic writing and political engagement. Both were influenced by Paulo Freire’s Pedagogy of the Oppressed, and these ideas and concepts infused and were woven into their writings striving for freedom.

Omar Badsha was one of the students who was close to Turner and participated in setting up the Institute for Industrial Education (IIE). He recalls that:

Rick Turner was very interested in education, and like any intellectual we began reading, and one of the texts we read was Paulo Freire’s book that had just come out not so long ago at the time. And this book resonated with us in the sense that here were some valuable ideas about teaching and an affirmative way of teaching–taking into account the audience and how to relate with the audience.

In January 1973, workers across Durban went on strike, an event that is now seen as a major turning point in worker organisation and resistance to apartheid. Hemson recalls that:

Out of the dawn they streamed, from the barrack-like hostels of Coronation Bricks, the expansive textile mills of Pinetown, the municipal compounds, great factories, mills and plants and the lesser Five Roses tea processing plant. The downtrodden and exploited rose to their feet and hammered the bosses and their regime. Only in the group, the assembled pickets, the leaderless mass meetings of strikers, the gatherings of locked out workers did the individual expression have confidence. The solid order of apartheid cracked and new freedoms were born. New concepts took human form: the weaver became the shop steward, a mass organised overtook the unorganised, the textile trainer a dedicated trade unionist, the shy older man a reborn Congress veteran, a sweeper a defined general worker.

After the Durban Moment

The period in Durban before and during the 1973 strikes came to be known as the Durban Moment. With Biko and Turner as its two charismatic figures, this was a time of important political creativity that laid the foundations for much of the struggle to come.

But in March 1973, the state banned Biko and Turner, along with several BCM and Nusas leaders, including Rubin Phillip. Despite this, as unions were formed in the wake of the strikes, a number of university-trained intellectuals, often influenced by Freire, began working in and with the unions, which made rapid advances. In 1976, the Soweto revolt, which was directly influenced by Black Consciousness, opened a new chapter in the struggle and shifted the centre of contestation to Johannesburg.

Biko was murdered in police custody in 1977, after which the Black Consciousness organisations were banned. In the following year, Turner was assassinated.

In 1979, a number of unions were united into the Federation of South African Trade Unions (Fosatu), which was–in the spirit of the Durban Moment–strongly committed to democratic workers’ control in unions and on the shop floor, as well as the political empowerment of shop stewards.

In 1983, the United Democratic Front (UDF) was formed in Cape Town. It united community-based organisations across the country with a commitment to bottom-up democratic praxis in the present and a vision of a radically democratic future after apartheid. By the mid 1980s, millions of people were mobilised through the UDF and the trade union movement, which became federated through the ANC-aligned Congress of South African Trade Unions (Cosatu) in 1985.

Throughout this period, Freirean ideas absorbed and developed in the Durban Moment were often central to thinking about political education and praxis. Anne Hope and Sally Timmel wrote Training for Transformation, a three-volume workbook that aimed to apply Freire’s methods for developing radical praxis in the context of emancipatory struggles in Southern Africa. The first volume was published in Zimbabwe in 1984. It was swiftly banned in South Africa but was widely circulated underground. Training for Transformation was used in political education work in both the trade union movement and the community-based struggles that were linked together through the UDF.

Salim Vally, an activist and academic, recalls that ‘literacy groups of the 80s, some pre-school groups, worker education and people’s education movements were deeply influenced by Freire’. The South African Committee for Higher Education (Sached) also came to be strongly influenced by Freire. The Committee, first formed in 1959 in opposition to the apartheid state’s enforcement of segregation at universities, provided educational support to trade unions and community-based movements in the 1980s. Vally notes that ‘Neville Alexander always discussed Freire in Sached–he was the Cape Town director–and in other education circles he was involved in. John Samuels–the national director of Sached–met Freire in Geneva’.

From 1986, the idea of ‘people’s power’ became very important in popular struggles, but practices and understandings of what this meant varied widely. Some saw the people as a battering ram clearing the way for the ANC to return from exile and the underground and take power over society. Others thought that building democratic practices and structures in trade unions and community organisations marked the beginning of the work required to build a post-apartheid future in which participatory democracy would be deeply entrenched in ordinary life–in workplaces, communities, schools, universities, etc. This was what was meant by the trade union slogan ‘building tomorrow today’.

Though there were strong Freirean currents in this period, they were significantly weakened by the militarisation of politics in the late 1980s, and more so when the ban on the ANC was lifted in 1990. The return of the ANC from exile and the underground led to a deliberate demobilisation of community-based struggles and the direct subordination of the trade union movement to the authority of the ANC. The situation was not unlike that described by Frantz Fanon in The Wretched of the Earth:

Today, the party’s mission is to deliver to the people the instructions which issue from the summit. There no longer exists the fruitful give-and-take from the bottom to the top and from the top to the bottom which creates and guarantees democracy in a party. Quite on the contrary, the party has made itself into a screen between the masses and the leaders.

Paulo Freire Today

Freirean ideas continued to thrive after apartheid in some of the fissures of the new order. For instance, in the early years of the democratic dispensation, the Workers’ College in Durban, a trade union education project, included some teachers who were committed to Freirean methods. Mabogo More, a philosopher with a background in the Black Consciousness Movement, was one of these teachers. He recalls that he first came to know about Freire as a student at The University of the North (also known as ‘Turfloop’) in the 1970s ‘through Saso’s concept of “conscientisation” used during formation winter schools organised by Saso. Later, S’bu Ndebele, a Turfloop librarian at the time, smuggled a copy of Paulo Freire’s Pedagogy of the Oppressed, which, together with Frantz Fanon’s The Wretched of the Earth, we surreptitiously read among ourselves as conscientised students’.

In 1994, More was able to attend a lecture by Freire at Harvard University in the United States. He says that ‘Freire’s lecture was fascinating and helped in modelling my teaching practice in line with the precepts articulated in Pedagogy of the Oppressed’.

Today, a number of organisations remain committed to Freirean methods, such as the Umtapo Centre in Durban. The Centre was started in Durban in 1986 as a response to the rise of political violence within black communities. It has roots in the Black Consciousness Movement and its work is explicitly based on Freire’s methodology.

Another organisation that uses Freire’s ideas is the Church Land Programme (CLP) in Pietermaritzburg, which has its roots in the liberation theology tradition and is closely linked to Bishop Rubin, Abahlali baseMjondolo, and a number of other grassroots organisations and struggles. CLP was established in 1996 in response to the land reform process taking place in South Africa and became an independent organisation in 1997. By the early 2000s, CLP realised that the struggle against apartheid had not led to an end to oppression, that the state’s land reform programme was not taking an emancipatory direction, and that its own work was not helping to end oppression. Therefore, CLP decided to incorporate Freire’s idea of animation and enter into solidarity with new struggles.

Zodwa Nsibande, an animator with CLP, says that:

In our engagements, we let people think because we do not want to take their agency. We ask probing questions to get people to think about their lived experiences. We embrace Paulo Freire’s thinking when he said that ‘problem-posing education affirms men and women as beings in the process of becoming’. When we engage with communities using problem-posing methodologies, we seek to give them their power. Sibabuyisele isithunzi sabo, ngoba sikholwa ukuthi ngenkathi umcindezeli ecindezela ususa isthunzi somcindezelwa. Thina sibuyisela isithunzi somcindezelwa esisuswa yisihluku sokucindezelwa [We restore their dignity, for we believe that when the oppressor oppresses, he takes the dignity of the oppressed. We restore the dignity of the oppressed that is taken by the cruelty of oppression].

In recent years, connections to the Landless Workers’ Movement, or the Movimento Sem Terra (MST), in Brazil have reenergised the potency of Freire’s ideas in South Africa. Formed in 1984, the MST has mobilised millions of people and organised thousands of occupations of unproductive land. The organisation has built close relationships with the National Union of Metalworkers in South Africa (Numsa), the largest trade union in South Africa, and with Abahlali baseMjondolo, the country’s largest popular movement. This has meant that a number of activists from Numsa and Abahlali baseMjondolo have been able to participate in the programmes at the Florestan Fernandes National School (ENFF), the MST’s political education school.

There are direct connections between activists’ experiences at the ENFF and the establishment of political schools in South Africa, such as The Frantz Fanon Political School built and managed by Abahlali baseMjondolo on the eKhenana Land Occupation in Durban.

Vuyolwethu Toli, who is the Numsa JC Bez Regional Education Officer, explains that:

The schooling systems in South Africa and throughout the world use the banking method of education where there aren’t reciprocal or mutual learning processes. The teacher, or whoever is facilitating, positions themself as the dominant knowledge disseminator where they see themself as having a monopoly of wisdom. As comrades responsible for popular education in the trade union, we do not operate like this. We make sure there is collective knowledge production and that all sessions are informed by workers’ lived experiences. Our point of departure is that worker knowledge informs the content and not the other way around. We don’t believe in the banking method of education.

Freire’s ideas, first generated in Brazil, have influenced struggles all over the world. Almost fifty years after they began to influence intellectuals and movements in South Africa, they remain relevant and powerful. The work of conscientisation is a permanent commitment, a way of life. As Aubrey Mokoape said, ‘[c]onsciousness has no end. And consciousness has no real beginning’.

Acknowledgements

This dossier was researched and written by Zamalotshwa Sefatsa.

We would like to thank the following people for agreeing to be interviewed for this dossier:

Omar Badsha, Judy Favish, David Hemson, Aubrey Mokoape, Mabogo More, Zodwa Nsibande, David Ntseng, John Pampallis, Bishop Rubin Phillip, Barney Pityana, Patricia (Pat) Horn, Vuyolwethu Toli, Salim Vally, and S’bu Zikode.

We would also like to thank the following organisations for contributing to the research that informed this dossier:

Abahlali baseMjondolo, The Church Land Programme, Levante Popular da Juventude (‘Popular Youth Uprising’), The National Union of Metalworkers of South Africa, The Paulo Freire National School, and The Umtapo Centre.

We would also like to thank Anne Harley, whose pioneering work on Freire’s ideas in South Africa opened the door for much of the work done here, and who offered generous support to the production of this dossier.

Further Reading

Biko, Steve. I Write What I Like. Johannesburg: Raven Press. 1996.

Friedman, Steven. Building Tomorrow Today: African Workers in Trade Unions, 1970-1984. Johannesburg: Ravan Press.1987

Fanon, Frantz. The Wretched of the Earth. London: Penguin. 1976.

Freire, Paulo. The Pedagogy of the Oppressed. London: Penguin. 1993.

Freire, Paulo and Macedo, Donaldo. (1987). Literacy: Reading the Word and the World. Routledge. 1987.

Hadfield, Leslie. Liberation and Development: Black Consciousness Community Programs in South Africa. East Lansing: Michigan State University Press. 1996

Macqueen, Ian. Black Consciousness and Progressive Movements under Apartheid. Pietermaritzburg: University of KwaZulu-Natal Press, 2008

Magaziner, Dan. The Law and the Prophets: Black Consciousness in South Africa, 1968-1977. Johannesburg: Jacana. 2008

More, Mabogo. Philosophy, Identity and Liberation. Pretoria: HSRC Press. 2017.

Pityana, Barney; Ramphele, Mamphele; Mpumlwana, Malusi and Wilson, Lindy (Eds.) Bounds of Possibility: The Legacy of Steve Biko & Black Consciousness. David Philip, Cape Town. 2006.

Turner, Rick. The Eye of the Needle: Towards Participatory Democracy in South Africa. Johannesburg. Ravan Press. 1980.

Notes

1. In reading Freire’s writings and his use of gendered language such as ‘men’ to mean ‘human’, which was still common in the late 1960s, we must undertake the intellectual exercise of entering into dialogue with his gendered forms of expression with the aim of critical reflection and developing emancipatory alternatives.

About The Tricontinental

Tricontinental: Institute for Social Research is an international, movement-driven institution that carries out empirically based research guided by political movements. We seek to bridge gaps in our knowledge about the political economy as well as social hierarchy that will facilitate the work of our political movements and involve ourselves in the “battle of ideas” to fight against bourgeois ideology that has swept through intellectual institutions from the academy to the media.

Five Finger Death Punch: A Case Study in Performative Working Class Aesthetics

By Matt Nguyen-Ngo

A common sentiment on the left is that many American working-class whites, largely made up of reactionaries, undermine their own best interests by adopting right-wing politics. It’s not hard to determine why; through its influence over American culture and education over the course of history, the owner class has managed to redefine “capitalism as freedom” and “socialism as slavery.” Of course, determining the “how” is just as important as determining the “why.” This article seeks to uncover the methods by which the owner class manipulates culture and aesthetics to reinforce capitalist ideology in the American white working class, using the metal band Five Finger Death Punch as a case study.

What is Class?

With the language of class struggle becoming increasingly relevant in the political landscape of the United States, it becomes necessary to clarify the delineations between socioeconomic classes. The dominant concept of class in the US is the liberal one, which bases class distinctions largely on income level. This concept divides people into lower, middle, and upper income classes. If we are to define class in this way, then what are the cutoff points that differentiate these three classes from each other? At what amount of annual income would someone transition from “lower” to “middle” class in this framework? Any answer to this question is by definition arbitrary. On the other hand, in the context of class struggle described by Marx as the conflict between opposing economic interests of the bourgeoisie (owner class) and the proletariat (working class)[1], it makes infinitely more sense to construct class lines based not on one’s fluid income level, but instead on one’s concrete relationship to capital. This article rejects the liberal class framework in favor of the Marxian.

However, regardless of which economic measurements we base our class delineations upon, these lines won’t always match up with class identity as perceived by the general public. In any given culture, an individual’s class is perceived according to their aesthetic choices, such as clothing, speech, activities and affiliations. In the modern US, a “lower class” or “working class” person might wear camouflaged cargo pants and a sports jersey, or a tradesman’s uniform when on the job. A “middle class” or “upper class” person might wear slacks and a button-up shirt, or a business suit and watch instead. In late Victorian England, a politician might wear a frock coat and top hat to convey their sophistication to voters, or a tweed suit and cloth cap to break social conventions and show commonality with the average citizen.[2] Regardless of cultural context, class identification is a performance.

In the United States there is a recurring phenomenon where members of the owner class perform as members of the working class by adopting working-class aesthetics. This can take the form of politicians like Lindsey Graham wearing a cowboy hat to evoke the ranchers of the “Old West,” or New York real estate investor and US President Donald Trump using laypeople’s language to appeal to the rural white working class. It can take the form of wealthy capitalists electing to drive luxury pickup trucks that are never taken off a paved road, instead of a high-end sedan or exotic sports car. And, more salient to the subject of this article, it can take the form of a heavy metal band like Five Finger Death Punch – made up of reactionary capitalists – wearing the cultural markers of the American working class to relate to them as a fanbase. Like all aesthetic choices made by all people, these are all deliberate performances of group identity: in this case, a working-class identity that does not line up with material (economic) reality. By superficially identifying themselves with the working class, the “everyman,” these capitalists perform working-class aesthetics to create a false sense of solidarity with the proletariat, reinforcing the dominant ideology that grants them their power and influence.

Working-Class Performance

One of the most elucidating examples of this phenomenon, which I call “working-class performance,” is the work of celebrity Mike Rowe, made famous by his reality television show Dirty Jobs. As the host of Dirty Jobs, Rowe travels to different businesses around the United States putting himself in the shoes of their employees. He performs these unpleasant, menial jobs as a spectacle for more advantaged viewers to vicariously experience the struggles of the less fortunate. In one episode of Dirty Jobs, Rowe visits a pig farm in Las Vegas that turns food waste into slop to feed the pigs. Despite claiming to showcase the experiences of the “everyman,” the star of the show (other than Rowe himself) is the farm’s owner Robert Combs, who walks Rowe through the slop production process. Combs mentions an employee by name – a man named Jose – but no employees are ever shown on screen. This is a recurring theme in Dirty Jobs and other reality television shows like it. While they supposedly celebrate the working class as essential people who do the jobs “we” are unwilling to do, they actually “push the human beings whose labor they nominally valorize to the margins,” opting instead to tell the stories of capitalists through a “ventriloquized working class.”[3]

Despite his portrayal as an “everyman,” Mike Rowe has a net worth of $30 million largely made from television and being a company spokesman, appearing in high-profile advertisements for automobile and pharmaceutical companies.[4] In his advertisements for Ford’s F-150 pickup truck, Rowe (who has no real-life construction or automobile expertise) appears on a construction site amongst a backdrop of workers on the job, explaining why the F-150 is superior to other trucks and the working class viewer should buy it over the competition.[5] In other words, Rowe uses this working-class performance to sell you something.

So too does Five Finger Death Punch. Like Rowe, Five Finger Death Punch uses working-class performance to sell their audience something. This “something” can be music, concert tickets and merchandise of course, but I am referring to something more intangible. One of the most commercially successful American metal bands in the 21st Century, Five Finger Death Punch has carefully crafted their brand to appeal to millions of common Americans, predominantly conservative, white, working-class men. In this case study, I will deconstruct the band’s hyper-American “everyman” image to demonstrate how they sell the promise of the “American Dream,” ultimately serving the interests of capital. It is my hope that this will help illuminate the impact of working-class performance on American class relations and class consciousness.

Who is Five Finger Death Punch?

Five Finger Death Punch, or “5FDP,” is an American metal band based in Las Vegas, Nevada that hails from the groove metal, thrash, and arena rock traditions of bands like Pantera, Metallica, and W.A.S.P. With albums like 2009’s War is the Answer and 2011’s American Capitalist, 5FDP has deliberately created a provocative, hyper-American, hyper-capitalist image. In the words of their rhythm guitarist and marketing mastermind Zoltan Bathory:

“We [the band] like to press buttons. When everyone was on the streets with signs saying ‘war is not the answer,’ [in reference to the war in Iraq] we released War is the Answer. When Occupy Wall Street was going on and socialism was growing in America, we brought out American Capitalist. That’s all intentional.”[6]

Despite their exaggerated all-American image in the most stereotypical sense of the phrase, many of their members are immigrants – including Bathory. Bathory immigrated to the US from Hungary shortly after the fall of the Soviet Union, and loves to tell stories of how he arrived in the States with “a bag of clothes, a guitar, and a few bucks in my pocket,” with no English skills.[7] His is a familiar, tired story of dragging himself by his own bootstraps out of “grey communist squalor” to seize his own emancipation in “the freest and fairest political and economic system” of American free-market capitalism, enabling him to live a life of “unchecked excesses.”[8] It is a story that has been told time and time again by the families of exiled Cuban slaveowners and the like. It is a story that affirms the belief that the US is a golden place of unlimited opportunity for social mobility, and purports that those who do not get ahead are merely lazy and unworthy of success. After all, the story goes, if an immigrant like Bathory could do it, why can’t you? In addition to Bathory, the band’s longtime lead guitarist Jason Hook is Canadian, and Hook’s replacement Andy James hails from Norfolk, UK.

Of course, I do not deny that immigrants belong to their new countries just as much as the native born. However, why this exaggerated display of American uber-patriotism from a band that is 40% foreign-born? Speaking from personal experience as a member of the Vietnamese-American diaspora, I know that immigrants and/or minorities often perform exaggerated “Americanness” to fit in, to prove that one “belongs” in the country. Additionally, Bathory’s life story – no doubt curated for the metal news interviews – is the perfect origin story for a band that promotes “bootstraps” ideology and American jingoism so zealously.

Unsurprisingly, the band aggressively advocates for the US military and law enforcement. They believe these groups are exploited and underappreciated by an ungrateful public and unscrupulous government. This message is succinctly captured in the lyrics to “No One Gets Left Behind.”

Politicians banking in their greed

No idea on how to be all they can be

…

Play your war games with other people’s lives

It should be you on the front line

In another interview, Zoltan Bathory shows his disdain for how the public treats US soldiers, in his view.

“They’re [the soldiers] merely just doing their jobs… just like when the guys came back from Vietnam [after the end of the US-Vietnam War in 1975], they had to put up with all kinds of shit [from citizens].”[9]

Setting aside Bathory’s comments about public treatment of soldiers returning from Vietnam (which was hardly universal), and setting aside the American atrocities that would have provoked such animosity, 5FDP’s narrative that US soldiers are exploited is correct to a certain extent. US soldiers, often working-class men with limited economic options, are indeed sent to die by social elites who benefit from war. But 5FDP’s analysis is missing one critical element: the reason these elites are sending these soldiers to die. Politicians do not merely send soldiers to war for some nebulous, aimless greed. What are these politicians greedy for? Perhaps we can find our answer by asking the military arms and logistics companies that profit from American imperialism, and their political partners in Washington like Dick Cheney, former US Vice President and CEO of defense contractor Halliburton.[10] Indeed, despite seeming to rail against war profiteering in “No One Gets Left Behind,” 5FDP’s very next album is the aforementioned War is the Answer, which conveys the exact opposite message.

Despite their message that clearly advances the interests of capital, Five Finger Death Punch presents themselves as the quintessential American working-class band. Their image and music speak to the people who are often pejoratively labeled “rednecks”: the white, predominantly rural American working class.

Take, for example, their music video for “The Pride” off of American Capitalist, a list-form song that namedrops companies like Facebook and Coca Cola, in which vocalist Ivan Moody proclaims the band is “not selling out,” but “buying in.”[11] Moody is presumably “buying in” to capitalism itself, not just the specific companies he names in the song. The music video depicts the band playing in front of a wall of television screens, flashing an endless stream of advertisements that light up the stage. The band members all wear NASCAR-style jerseys proudly emblazoned with the logos of corporate sponsors. It is important to pay attention to the stylistic choices being made here, as well as the specific companies 5FDP chooses to advertise. NASCAR, or The National Association for Stock Car Auto Racing, is an auto sports organization that is commonly associated with American working-class whites. The companies flashing on the television screens include Monster Energy and Fox Racing, both brands with similar associations. This melding of working-class aesthetics with the valorization of capital jives will with the band’s political philosophy, which contends that its own commercial success is proof that capitalism provides freedom and prosperity. This image is crucial to the band’s success; if they were to simply sing songs praising capitalism and the military without adopting this “everyman” aesthetic, it’s doubtful their audience would relate to their music so powerfully.

Five Finger Death Punch’s Central Message

We can synthesize all that was previously discussed into one concise sentence: Five Finger Death Punch’s central narrative is that they – the band – started out just like you – the audience – so if they were able to achieve fame and fortune in the capitalist system, you can too. True American Capitalists, 5FDP is selling the “American Dream” itself.

This is nothing new in marketing. Take, for example, this 1990 advertisement for a perfume named Heaven Sent, depicting the fragrance user bathing in celebrity status, coddled by servers and paparazzi as she steps out of a limousine onto the red carpet.[12]

The woman is the winner of a sweepstakes in which the grand prize is a one-day celebrity experience. Instead of merely selling fragrance, the perfume company is quite literally selling upward mobility.[13] It is useful to note that this advertisement was published well after the “Great U-Turn” in the mid-1970’s which saw a dramatic increase in wealth inequality and decrease in social mobility that continues to this day.[14]

Like the Heaven Sent perfume advertisement, Five Finger Death Punch’s “The Pride” is selling the promise of upward mobility to their working-class audience in the only way that seems attainable in the modern age: celebrity status. By “buying in” to the American capitalist system, so the band promises, you too can live large like Five Finger Death Punch: the monster truck driving, Monster Energy chugging guys you can rock out with now, and have a beer with later.

This narrative is, of course, inaccurate. Like I previously discussed, the band’s beloved American capitalism does not provide the freedom and opportunity that they claim it does. If “social mobility” ever even existed at all for the vast majority of people, the “Great U-Turn” killed it a long time ago. This is to say nothing of the economic exploitation inherent to the owner-worker relationship that defines capitalism, as described in Marx’s Capital.[15] Additionally, while 5FDP is right to mistrust the US government, they do so for the wrong reasons. The US government sends soldiers to die in war on behalf of the capitalists that 5FDP spends so much time praising. Regardless of whether or not the band intends to do so, or is even aware that they’re doing it, 5FDP’s message ultimately serves the interests of capital and sows false consciousness among the working class.

Alternative Narratives

Since Five Finger Death Punch’s music appeals to so-called “rednecks,” it may be prudent to examine the origins of that word. The term “redneck” was coined to describe white coal miners during the West Virginia Mine War, who wore red bandanas around their necks to show their allegiance to the miners’ union.[16]

The West Virginia Mine War was an armed conflict that took place in the early 1920’s between striking miners and the mine “operators” (companies) that exploited their labor in the Appalachian coal mines, and controlled every aspect of their lives in the company towns. After the miners in the independent town of Matewan unionized, the coal companies retaliated by sending in the Baldwin-Felts, private mercenaries that violently cracked down on the strikers. The miners took up arms against these corporate mercenaries, culminating in the Battle of Blair Mountain. The miners called upon the US Federal Government for assistance, but were unpleasantly surprised when the federal troops took the companies’ side instead. It is an oft-forgotten, but crucial piece of American working class history that demonstrates how the state works on behalf of capital – not against it.[17]

So, the rural white working class indeed has a history of resisting oppression and authoritarianism. But it is not the nebulous, aimless authoritarianism that Five Finger Death Punch describes in their music video “Living the Dream,” which argues that mask mandates during the COVID-19 pandemic are a slippery slope to tyranny.[18] It is actually capitalist authoritarianism, and government oppression on behalf of capital. Five Finger Death Punch’s narrative is a distortion of history that was expertly crafted by the capitalists before them, making the working class complicit in its own subjugation.

Conclusion

If socialists are to create class consciousness among American working-class whites, it is necessary to understand why their false consciousness exists in the first place so that it may be counteracted. By understanding Five Finger Death Punch’s working-class performance, we can understand the forces at play that sow false consciousness among the American proletariat. By advancing narratives that, using white working-class history, contradict 5FDP’s capital-serving message, we can obstruct the flow of false consciousness and promote true class consciousness for all working people.

Notes

[1] Karl Marx and Friedrich Engels, The Communist Manifesto, 1848.

[2] Marcus Morris, “Class, Performance and Socialist Politics: The Political Campaigns of Early Labour Leaders,” in Politics, Performance and Popular Culture, edited by Peter Yeandle, Katherine Newey and Jeffrey Richards, Manchester: Manchester University Press, 2016, pp. 259-275

[3] Gabriel Winant, “Dirty Jobs, Done Dirt Cheap: Working in Reality Television,” New Labor Forum 23, no. 3 (Fall 2014): pp. 66-71.

[4] Celebrity Net Worth, “Mike Rowe Net Worth.” https://www.celebritynetworth.com/richest-celebrities/actors/mike-rowe-net-worth/

[5] https://youtu.be/mDQpo23vfLw

[6] Zoltan Bathory, “When I Say That Nothing is Impossible, I Truly Believe It,” interview by Sam Law, Kerrang Magazine, March 30th, 2020.

[7] Ibid.

[8] Ibid.

[9] Zoltan Bathory, “Interview: Five Finger Death Punch – Zoltan Bathory; Oslo, 2011,” interview by Guest, Musicalypse, January 10th, 2011.

[10] Jonathan Turley, “Big Money Behind War: The Military-Industrial Complex,” Al Jazeera, Jan 11th 2014. https://www.aljazeera.com/opinions/2014/1/11/big-money-behind-war-the-military-industrial-complex/

[11] Five Finger Death Punch, “The Pride.” https://youtu.be/zuQGx1H1Qh8

[12] Erika L. Paulson and Thomas C. O’Guinn, “Working-Class Cast: Images of the Working Class in Advertising,” The Annals of the American Academy of Political and Social Science 644 (Nov 2012): pp. 50-69.

[13] Ibid.

[14] Bennett Harrison and Barry Bluestone, The Great U-Turn: Corporate Restructuring and the Polarizing of America, New York, NY: Basic Books, 1988.

[15] Karl Marx, “Part Three: The Production of Absolute Surplus Value,” Capital: Volume 1, 1867.

[16] Wilma Lee Steele, “Do You Know Where the Word ‘Redneck’ Comes From? Mine Wars Museum Opens, Revives Lost Labor History,” interview by Roxy Todd, Inside Appalachia, West Virginia Public Broadcasting, May 18th, 2015.

[17] Brandon Nida, “Demystifying the Hidden Hand: Capital and the State at Blair Mountain,” Historical Archaeology 47, no. 3 (2013): pp. 52-68.

[18] Five Finger Death Punch, “Living the Dream.” https://youtu.be/eOkkWIOkWl8

Late-Stage Capitalism and the Pedagogical Resurgence of Anti-Fascism

By Colin Jenkins

This essay originally appeared in Keywords in Radical Philosophy and Education: Common Concepts for Contemporary Movements (2019, BRILL)

Social unrest is a daily part of American life. Between the alarming regularity of mass killings and school shootings and the violent street clashes between right-wing fascists and left-wing anti-fascists, it seems as though America’s chickens are finally coming home to roost. Despite its uniqueness, the United States is heading down the same path as so many hegemonic empires of the past, quickly approaching its demise through a combination of exhaustive military campaigns abroad and chronic neglect of a majority of its citizenry at home. Mainstream American culture is inadvertently responding to its empire’s demise. Dystopian-based “entertainment” is on the rise again, millennials are abandoning the traditional American lifestyle en masse, virtual lives based in gaming culture and social media have seemingly grabbed a hold of many wishing to escape and withdraw from the drudgery of real life, and political poles are becoming more polarized as extremist centrism intensifies to protect the status quo.

While many recognize that something is wrong, most have difficulties pinpointing what it is, let alone what is causing it. The pronounced social unrest and emergence of mainstream nihilism have sparked a cavalcade of typical, cutesy, click-bait articles online, claiming “millennials are killing [insert here]” and pushing for “minimalist lifestyles” while hawking shipping-container homes, and superficial corporate news analysis which resembles more of tabloid “journalism” than anything approaching substance. Even so-called “progressive” movements that have formed within this climate, such as Black Lives Matter, the Poor People’s Campaign, and the Women’s March, have failed to reach a substantive level of resistance by ignoring the roots of the people’s problems while insisting on operating within the narrow confines of the mainstream political arena.

The good news is that these social phenomena are not mysterious forces rising out of thin air. They have roots. They have causes. And with multiple political forces coming to a head, many are starting to not only search for these causes, but are starting to identify them. The sudden resurgence of socialism in the United States – after laying dormant since the counterinsurgency of the US government during the 1960s, which resulted in violent state repression against radical resistance groups, the subsequent “Reagan revolution” and rise of the neoliberal era, and Francis Fukuyama’s infamous suggestion that “history had ended” — signifies a much-needed counter to capitalist culture. The wave of counter-hegemony that has come with it defies capitalism’s insistence that we are nothing but commodities — laborers and consumers born to serve as conduits to the rapid upward flow of profit — and has begun to construct a wall against the spread of fascism that is inevitable with late-stage capitalism, as well as a battering ram that seeks to bring this system to its knees once and for all.

Capitalism’s Destructive Path

Humanity has been on a collision course with the capitalist system since its inception. While Marx’s famous prediction that capitalists would eventually serve as their own gravediggers has been delayed by a multitude of unforeseen forces, most notably the overwhelming power and adaptability of the imperialist and capitalist state, it is nonetheless charging toward fruition. As the term “late-stage capitalism” has become widely used among the American Left, it is important to understand what it is referring to. This understanding may only come through systemic and historical analysis, and especially that of the basic mechanisms of capitalism, the social and economic conditions that birthed capitalism, and the subsequent stages of capitalism over the past few centuries.

Referring to capitalism as being in a “late stage” is based on the understanding that the system – with all of its internal contradictions, its tendency to concentrate wealth and power into the hands of a few, and its increased reliance on imperialism and domestic control – is nearing an inevitable implosion. However, the implication that capitalism naturally develops on a path toward fascism is both accurate and potentially misleading. On one hand, this idea suggests that capitalism, in its most basic state of operating, does not already possess inherent fascistic qualities. This is incorrect, and it’s important to understand this. Capitalism, in its orthodoxy, is a system that relies on authoritative, controlling, and exploitative relationships, most notably between that of capitalists and workers. The latter, in its need to survive, must submit itself to wage labor. The former, in its wanting to accumulate a constant flow of profit, uses wage labor as a way to steal productivity from the worker in a perpetual cycle that moves wealth upwards into a relatively tiny sector of the population, while simultaneously impoverishing the masses below. Scientific socialists have always known this to be true, and now that the trickery of “trickle-down economics” has been exposed, many others are beginning to realize it.

Capitalism’s authoritative tendencies are far-reaching throughout a society’s development. Because of this, the system has relied upon and reproduced social inequities that fortify its economic woes. Friedrich Engels touched on its effects for the family unit in The Origin of the Family, Private Property and the State, Silvia Federici brilliantly illustrated its reliance on patriarchy in Caliban and the Witch: Women, the Body, and Primitive Accumulation, the emergence of social reproduction theory has provided insight on the layers of exploitation that effect women in the home, and many have written about the cozy relationship between capitalism and white supremacy, most importantly noting that the system’s birth in the Americas relied heavily upon the racialized chattel slave system. In fact, it is impossible to accurately discuss the inherent problems of capitalism without discussing its propensity to drive social oppression in a variety of forms. If oppression can be defined as “the absence of choices,” as bell hooks once said, then our default status as members of the proletariat is oppression. And when compounded with other social constructs such as patriarchy, white supremacy, heteronormativity, and able-bodiedness, this oppression becomes even more pronounced and marginalizing.

The inherent fascism built into capitalism is rooted in wage labor, which is maintained through coercive means. This coercion that drives capitalism comes from the dispossession of the masses of people from not only the means of production, but also from the means to sustenance and land. The Enclosure Acts tell us all we need to know about this foundation. The fact that feudal peasants had to be forced to participate in wage labor through a legislative destruction of the commons, which kicked them off the land and immediately transformed human needs from basic rights to commodities, says a lot about the requisite landscape of a capitalist system. As such, feudal peasants in Europe viewed capitalism as a downgrade. They were consequently prodded into factories and mills like cattle. In many other parts of the world, stripping entire populations of sustenance for the sake of private property was unheard of. Yet capitalism required this mass dispossession in order to proceed on its desired path. Thus, “between 1604 and 1914, over 5,200 individual enclosure acts were passed, covering 6.8 million acres of land,” all designed to systematically erase the idea of common land. (Parliament of UK)

Understanding that capitalism is a system built on a foundation of oppression, and that it operates on natural internal mechanisms of coercion and exploitation, allows us to also understand that its development has not created these qualities, but rather intensified them. Therefore, the idea of “late-stage capitalism” makes sense from an analytical point of view, as it simply refers to an evolutionary path that has brought its nature to the forefront and, most importantly, in doing so, has resulted in severe consequences for the majority of the global population. And whether we’re talking about late-stage capitalism, or monopoly capitalism, or corporate capitalism, or “crony capitalism,” it all refers to the same thing: capitalism’s natural conclusion. A natural conclusion that is a breeding ground for fascism.

Realizing Fascism

“When the bourgeoisie sees that power is slipping out of its hands, it brings up fascism to hold onto its privileges.” - Buenaventura Durruti

There are many definitions and aspects of and to fascism, but perhaps the best way to identify it is as an effect. In terms of capitalism, the development and strengthening of fascistic tendencies are tied directly to the sociopolitical structures that form in its defense. Or as Samir Amin puts it, “Fascism is a particular political response to the challenges with which the management of capitalist society may be confronted in specific circumstances.” (Amin, 2014) But this only describes one of the major aspects of fascism – that being the systemic and structural; or more specifically, the capitalist system and the capitalist state that naturally forms to protect and promote it. There is also a cultural aspect to fascism that forms from within the populace. It is shaped by structural operations, being the main force of culture, and it manifests as an emotional and defensive response from individuals within this system that naturally coerces, exploits, and dispossesses them from their ability to sustain. In other words, the mass insecurity that stems from capitalism naturally produces reactionary responses of misdirected angst from the people it serves, or rather disserves.  

During these late stages of capitalism, “fascism has returned to the West, East, and South; and this return is naturally connected with the spread of the systemic crisis of generalized, financialized, and globalized monopoly capitalism.” (Amin,2014) The reactionary, right-wing response to the capitalist degradation of society is to target the most vulnerable of that society, viewing them as “drains” on public resources without realizing that such resources have been depleted by the pursuit for profit from those above, and most intensely during the era of neoliberalism, which opened the door for rampant greed to extract nearly everything of value from society in the name of privatization. In this structural sense, fascism comes to its complete fruition through a blindness that develops under capitalist culture, whether intentional or subconscious; a blindness that seeks every type of remedy imaginable for the problems created by the system without ever questioning the system itself.

The fascist regimes that surface during these times of crisis “are willing to manage the government and society in such a way as not to call the fundamental principles of capitalism into question, specifically private capitalist property, including that of modern monopoly capitalism.” (Amin, 2014) And that is why fascism intensifies under this pretense of “managing capitalism” and not simply in “political forms that challenge the latter’s legitimacy, even if ‘capitalism’ or ‘plutocracies’ [are] subject to long diatribes in the rhetoric of fascist speeches.” (Amin, 2014) This shows how the fascist tide is fundamentally structural; and the cultural developments that parallel it do so as a byproduct of capitalism’s systemic failures. Because of this, analyses “must focus on these crises.” And any focus on these systemic crises must also focus on the fundamental coercion inherent in the system’s productive mechanisms — that which former slave and American abolitionist Frederick Douglass once referred to as “a slavery of wages only a little less galling and crushing in its effects than chattel slavery,” and “a slavery of wages that must go down with the other.”

The notion of wage slavery has been all but lost over the course of the last century. Once understood among the masses as a common-sense recognition of capitalist coercion, it has given way to the insidious nature of capitalist propaganda, which intensified in a very deliberate way after the cultural revolution of the 1960s, culminating in a neoliberal wave that has dominated since. While the originators of anti-capitalist theory and scientific socialism had exposed this form of slavery inherent in the system – with Marx referring to workers as “mere appendages to machines,” and Bakunin illustrating its ever-shifting nomenclature, from “slavery” to “serfdom” to “wage earners” – there was a brief resurgence of this analysis in the 1960s and 70s, from a variety of leftist radicals. One of the most under-appreciated of these analyses was the one provided by the imprisoned Black Panther, George Jackson, who in his extensive works made reference to the condition of “neo-slavery” that plagued the working-class masses. In a rather lengthy excerpt from Soledad Brother: The Prison Letters of George Jackson, Jackson uncovered the forgotten importance of this coercive element that drives capitalism:

“Slavery is an economic condition. Today’s neo-slavery must be defined in terms of economics… [in the days of chattel slavery], the slaveowner, in order to ‘keep it (the slave) and enjoy all of the benefits that property of this kind can render, he must feed it sometimes, he must clothe it against the elements, he must provide a modicum of shelter.’ The ‘new slavery (capitalism), the modern variety of chattel slavery updated to disguise itself, places the victim in a factory or in the case of most blacks in support roles inside and around the factory system (service trades), working for a wage. However (in contrast to chattel slavery), if work cannot be found in or around the factory complex, today’s neo-slavery does not allow even for a modicum of food and shelter. You are free – to starve.

…The sense and meaning of slavery comes through as a result of our ties to the wage. You must have it, without it you would starve or expose yourself to the elements. One’s entire day centers around the acquisition of the wage. The control of your eight or ten hours on the job is determined by others. You are left with fourteen to sixteen hours. But since you don’t live at the factory you have to subtract at least another hour for transportation. Then you are left with thirteen to fifteen hours to yourself. If you can afford three meals you are left with ten to twelve hours. Rest is also a factor in efficiency so we have to take eight hours away for sleeping, leaving two to four hours. But – one must bathe, comb, clean teeth, shave, dress – there is no point in protracting this. I think it should be generally accepted that if a man or woman works for a wage at a job that they don’t enjoy, and I am convinced that no one could enjoy any type of assembly-line work, or plumbing or hod carrying, or any job in the service trades, then they qualify for this definition of neo-slave.

…The man who owns the [business] runs your life; you are dependent on this owner. He organizes your work, the work upon which your whole life source and style depends. He indirectly determines your whole day, in organizing you for work. If you don’t make any more in wages than you need to live (or even enough to live for that matter), you are a neo-slave.” And most of us who find ourselves in this precarious position as a working-class person under capitalism have no mobility, whether in a literal or figurative sense. We are “held in one spot on this earth because of our economic status, it is just the same as being held in one spot because you are the owner’s property.” (Jackson, 1994)

The era of neoliberalism, with its insistence of re-imagining laissez-faire economics, has revved up the authoritarian and oppressive underpinnings of the capitalist system by loosening historical constraints stemming from the age-old social contract — the idea that bourgeois governments had a minimal degree of responsibility for the well-being of their citizenries. In the United States, this has amounted to private entities (individuals, corporations, conglomerates) accumulating unprecedented amounts of wealth and power over the course of a few decades, while the majority of people have been thrown to the wolves. During this process, the structural basis of fascism – the merger of corporate and governmental power – has been fully realized, buoyed by the internal coercion of the capitalist system.

The Pedagogical Resurgence of Anti-Fascism

As capitalism’s internal contradictions continue to drive us deeper into a fascist reality, counter-hegemonic movements have aptly pivoted into anti-fascist forces. The most visible of these forces has been the anarchist-led “antifa,” which cracked into the mainstream-US consciousness during its numerous street clashes with reactionary groups during and after Donald Trump’s electoral rise. By heeding to a strategic tactic known as “no-platforming,” these black-clad resistance fighters deploy offensive attacks against both fascist speakers/leaders and marches to prevent them from gaining a public platform and, thus, legitimacy and momentum.

In a 2017 piece for In These Times, Natasha Lennard explained the philosophy behind no-platforming, how it extends from an all-encompassing radical abolitionist movement, and how it differs from liberalism:

“While I don’t believe we can or should establish an unbendable set of rules, I submit that a best practice is to deny fascist, racist speech a platform. It should not be recognized as a legitimate strand of public discourse, to be heard, spread and gain traction. And we must recognize that when the far Right speaks, the stage becomes an organizing platform, where followers meet and multiply. For this, we should have no tolerance.

No-platforming is only useful if it is contextualized in a broader abolitionist struggle, which recognizes that white supremacy will not do away with itself by virtue of being ‘wrong.’ Surely by now liberals have realized the folly in assuming justice is delivered by ‘speaking truth to power’? Power knows the truth, and determines what gets to be the regime of truth. The ‘truth’ of racial justice will not be discovered, proved or argued into lived actuality, but fought for and established.” (Lennard, 2017)

The physical tactics carried out under “no-platforming” are only a small part of a broader movement. While anti-fascists continue to confront fascists in the streets, a pedagogical resurgence of anti-fascism must continue to guide the movement as a whole by providing an intellectual, philosophical, and strategic battle plan. This plan must include: (1) a deep understanding of systemic forces generating from capitalism, imperialism, and white supremacy; (2) an understanding of power dynamics and the need to form and deploy power effectively; (3) an understanding of the two major fronts of the anti-fascist war, which include the systemic and upward-focused class war and the anti-reactionary, horizontally-focused culture war; (4)an understanding of anti-capitalist ideology, including but not limited to Marxism, socialism, and anarchism; and, most importantly, (5) a mass push for class consciousness.

Class Consciousness

Building class consciousness is the most crucial task of our time, being citizens within the capitalist and imperialist empire that is the United States, facing down the impending fascist tide, and attempting to confront and defeat this tide along with the capitalist and imperialist systems as a whole. Recalibrating a working class that has been deliberately detached from its role is imperative. Regardless of how one prefers carrying out this task, whether through the formation of a vanguard of trained cadre or a direct engagement toward mass consciousness, it must be carried out within the proletariat itself, where much of capitalist and reactionary culture has become blindingly influential. This must be done not by rejecting theory and deeming it “too elite and alien for the masses,” but rather by embracing the organic intellectualism that is inherent within the masses and serving as facilitators to awaken this abundance of untapped potential. This must be done by realizing the working class is more than capable of thinking, understanding, and comprehending our position in society, if only given the chance to do so, free from the capitalist propaganda that drowns and consumes us.

In creating a working-class culture that not only embraces its inherent intellectualism, but does so in a way that explicitly challenges the dominant intellectual orthodoxy that fortifies capitalist relations, we may look to Gramsci, the Italian Marxist who provided a clear and convincing relationship between counter-hegemony and working-class, or organic, intellectualism that is rooted in “spontaneous philosophy”:

“It is essential to destroy the widespread prejudice that philosophy is a strange and difficult thing just because it is the specific intellectual activity of a particular category of specialists or of professional and systematic philosophers. It must first be shown that all [people] are ‘philosophers,’ by defining the limits and characteristics of the ‘spontaneous philosophy’ which is proper to everybody. This philosophy is contained in:  (1) language itself, which is a totality of determined notions and concepts and not just of words grammatically devoid of content; (2) ‘common sense’ and ‘good sense’; and (3) popular religion and, therefore, also in the entire system of beliefs, superstitions, opinions, ways of seeing things and of acting, which are collectively bundled together under the name of ‘folklore.’” (Gramsci, 1971)

The formation of class consciousness, therefore, rests on this notion, sprouts from the lived experience of proletarian life in the capitalist system, and may essentially replace Gramsci’s already-existing third parameter of “popular religion,” by simply substituting “folklore” with a materialist perspective. This process reminds us of Fred Hampton’s insistence that we proceed in “plain, proletarian English,” which is not to say that revolutionaries must “dumb down” their message in order to appeal to the masses, but rather return revolutionary theory to where it belongs: within working-class culture. Prior to Gramsci and Hampton, Marx had already gone through this process of realizing the existence of organic intellectualism. This process, the subsequent views that developed within Marxist circles throughout the 20th century, and the sometimes-regressive ideology that formed from such is effectively illustrated by Raya Dunayevskaya’s critique of Jean-Paul Sartre in her book, Philosophy and Revolution: From Hegel to Sartre, and from Marx to Mao:

“Methodologically, Sartre’s organic petty-bourgeois inability to understand what it is that Marx meant by praxis has nothing whatever to do with the Ego, much less with not being able ‘to read’ Marx. It has everything to do with his isolation from the proletariat.

The very point at which Sartre thinks that Marx, because he had to turn to ‘clarifying’ practice, stopped developing theory is when Marx broke with the bourgeois concept of theory and created his most original concept of theory out of ‘history and its process,’ not only in the class struggles outside the factory but in it, at the very point of production, faced with the ‘automation’ which was dominating the worker transforming him into a mere ‘appendage.’ Marx’s whole point what that the worker was thinking his own thoughts, expressing his total opposition to the mode of labor instinctually and by creating new forms of struggle and new human relations with his fellow workers. Where, in Marx, history comes alive because the masses have been prepared by the daily struggle at the point of production to burst out spontaneously, ‘to storm the heavens’ creatively as they had done in the Paris Commune, in Sartre practice appears as inert practicality bereft of all historic sense and any consciousness of consequences. Where, in Marx, Individuality itself arises through history, in Sartre History means subordination of individual to group-in-fusion who alone know where the action is. Sartre the Existentialist rightly used to laugh at Communists for thinking man was born on his first payday; Sartre ‘the Marxist’ sees even as world-shaking an event as the Russian Revolution, not at its self-emancipatory moment of birth with its creation of totally new forms of workers’ rule – soviets – but rather at the moment when it was transformed into its opposite with Stalin’s victory, the totalitarian initiation of the Five-Year Plans with the Moscow Frame-Up Trials and forced-labor camps.” (Dunayevskaya, 2003)

Organic Intellectualism and Political Consciousness

The process of tapping organic intellectualism is perhaps best described by Paulo Freire in his crucial text, Pedagogy of the Oppressed. To Freire, revolutionary class consciousness can only be realized through an embrace of radicalism, or as Angela Davis once phrased it, “simply grasping things at the root.” Applying our intellectualism and relating it to our lived experiences is only a partial awakening on the revolutionary path. To complete the transition, understanding the roots, or systems, that represent the foundational causes of our problems is crucial, not only for identifying the magnitude of the ultimate solution, and thus avoiding spending time and energy on inconsequential activities, but also for understanding that there is a solution. “The more radical the person is, the more fully he or she enters into reality so that, knowing it better, he or she can transform it,” Freire tells us. “This individual is not afraid to confront, to listen, to see the world unveiled. This person is not afraid to meet the people or to enter into a dialogue with them. This person does not consider himself or herself the proprietor of history or of all people, or the liberator of the oppressed; but he or she does commit himself or herself, within history, to fight at their side.” (Freire, 2014)

With this realization in mind, we can better understand the four levels of consciousness and identify the pedagogical route, or remedies, that can be applied to ourselves and others. From the “magical consciousness,” where political impotence is maintained by inconceivable forces like gods and mythology, through the “naive consciousness,” where the material world becomes realized, and our interactions with others, with nature, within society, begin to take on some semblance of control, to “critical consciousness,” which introduces four distinct qualities that may be applied to this material reality: power awareness, or knowing and recognizing the existence of power and who possesses power in society; critical literacy, which leads to the development of analysis, writing, thinking, reading, discussing, and understanding deeper meaning; de-socialization, which allows one to recognize and challenge forms of power; and self-organization/self-education, which amounts to taking initiative to overcome the anti-intellectualism and indoctrination of capitalist “education.” (Wheeler, 2016; Daily Struggles, 2018) And, finally, the realization of a “political consciousness,” or class consciousness, which brings us to the understanding of a shared reality with most others, as well as the need for collective struggle to break our interlocking chains of oppression.

Ultimately, the path through these levels of consciousness are about power; moving from an impotent position to a powerful position — a powerful position that can only be forged through the realization of collective struggle. Freire describes this transition as a break from the “banking concept of education” that is designed to perpetuate ignorance to a critical pedagogy that is designed to empower the oppressed; a pedagogical process that, again, can only be carried out in a proletarian environment:

“In their political activity, the dominant elites utilize the banking concept to encourage passivity in the oppressed, corresponding with the latter's ‘submerged’ state of consciousness, and take advantage of that passivity to ‘fill’ that consciousness with slogans which create even more fear of freedom. This practice is incompatible with a truly liberating course of action, which, by presenting the oppressors slogans as a problem, helps the oppressed to ‘eject’ those slogans from within themselves. After all, the task of the humanists is surely not that of pitting their slogans against the slogans of the oppressors, with the oppressed as the testing ground, ‘housing’ the slogans of first one group and then the other. On the contrary, the task of the humanists is to see that the oppressed become aware of the fact that as dual beings, ‘housing’ the oppressors within themselves, they cannot be truly human.

This task implies that revolutionary leaders do not go to the people in order to bring them a message of ‘salvation,’ but in order to come to know through dialogue with them both their objective situation and their awareness of that situation—the various levels of perception of themselves and of the world in which and with which they exist. One cannot expect positive results from an educational or political action program which fails to respect the particular view of the world held by the people. Such a program constitutes cultural invasion, good intentions notwithstanding.” (Freire, 2014)

And this task must be done in a collective manner, with the clear intention of not only challenging power, but creating our own collective, working-class power that has the potential to destroy the existing power structure emanating from authoritative systems like capitalism, imperialism, white supremacy, and patriarchy. After all, “freedom is acquired by conquest, not by gift,” and “nobody liberates themselves alone; human beings liberate themselves in communion.” (Freire, 2014)

Understanding Collective Power, Separating Radical from Liberal, and Exposing Centrist Extremism and Horseshoe Theory

“There is a whole apparatus that controls the presidency that is absolutely resistant to change. Which isn’t to excuse Obama from taking bolder steps. I think there are steps that he could have taken had he insisted. But if one looks at the history of struggles against racism in the US, no change has ever happened simply because the president chose to move in a more progressive direction. Every change that has happened has come as a result of mass movements – from the era of slavery, the Civil War, and the involvement of Black people in the Civil War, which really determined the outcome. Many people are under the impression that it was Abraham Lincoln who played the major role, and he did as a matter of fact help to accelerate the move toward abolition, but it was the decision on the part of slaves to emancipate themselves and to join the Union Army – both women and men – that was primarily responsible for the victory over slavery. It was the slaves themselves and of course the abolitionist movement that led to the dismantling of slavery. When one looks at the civil rights era, it was those mass movements – anchored by women, incidentally – that pushed the government to bring about change.” (Davis, 2016)

This excerpt is from an interview with Angela Davis, where she shares some knowledge on how to deal with power. Davis’s point is that people create and force change, collectively and from the bottom. This is an inherently radical perspective that comes from a development of political consciousness and the realization that representative democracy, in all of its supposed glory, is a reactionary system that has rarely if ever carried through on its “democratic” advertisement. It is a radical perspective that comes from a place of understanding why and how the founding fathers, in all of their land-owning, slave-owning elitism, chose this system of governing: “to protect,” as James Madison put it, “the opulent of the minority against the majority.” (Madison, 1787)

Davis’s point is reiterated by Noam Chomsky, in his peculiar declaration that Richard Nixon was “the last liberal President” of the United States — a statement that also comes from a radical perspective which realizes the systemic influence of capitalism and, more specifically, of the intensified capitalist period known as neoliberalism. And it comes from an understanding that Nixon the man, cantankerously racist and temperamentally conservative, did not create the Environmental Protection Agency (EPA) and the Occupational Safety and Health Administration (OSHA), set employment quotas on affirmative action programs, propose employer-funded healthcare, sign the Fair Labor Standards Act, and approve a series of regulations on big business because he personally championed these causes, or even believed in them. (Conetta, 2014; Fund, 2013) Rather, he was pressured from below, in the same way that Reagan, the Bushs, Clinton, and Obama have been pressured from above to enact and maintain the corporate stranglehold on politics ever since.

Systemic pressure always supplants personal philosophies, beliefs, ideologies, and preferences; and our systemic default, which is predetermined by the capitalist order, will always prevail over electoral and representative politics. Political consciousness exposes this fact, separating radical from liberal. The cases of Lincoln and Nixon, while signifying how pressure from below can force change, are outliers. They were chinks in the system. And since Nixon, these chinks have seemingly been fortified by the “whole apparatus that controls the presidency that is absolutely resistant to change.” The legislation passed by Nixon, as well as the legislation that came about through the New Deal era, the “Great Society,” and Civil Rights movement of the 1960s, have all been tamed by this apparatus. Our environmental crisis has intensified, white-supremacist terror remains prevalent in American streets, economic inequality has reached unprecedented levels, and our racialized prison industrial complex has grown by a rate of over 600 percent since the Civil Rights movement – all realities suggesting that “progressive” legislation is ultimately toothless. Thus, any reforms that develop through the electoral system, as a result of pressure from the bottom, are ultimately curtailed and circumvented by capitalism’s economic base, which always seeks to undermine a common good in the pursuit of never-ending growth and profit. The so-called “liberal reforms” that occurred during the Nixon years were largely rendered useless during the proceeding neoliberal era, which represents a deliberate plan to unleash the capitalist system.

This fact does not render grassroots power useless; it merely suggests that it needs to be redirected. Returning to Davis’s comments, the case of Abraham Lincoln is perhaps one of the best examples of the impotence built into the political system. Lincoln the individual had vacillated on his stance regarding slavery, expressing personal “dislike” for the institution and even displaying empathy for slaves (Lincoln, 1855) during a time when such empathy was often lost on many Americans. At the same time, Lincoln the president recognized his duty to protect the rights of slaveowners as the executive administrator of the United States and its constitution, and ultimately admitted that his institutional duty, which was to “save the Union” and maintain the power structures as created by the founders, even if it meant that slavery would stay intact, far outweighed any personal misgivings he may have had toward slavery. The same logic, when coming from cogs within the power structure, can be applied to capitalism and imperialism, and has been for centuries.

Both Nixon’s and Lincoln’s yield to external pressure illustrates two important points: (1) the personality, ideological leanings, and personal beliefs of a politician, even if the most powerful politician, have no real consequence within the US political system; and (2) the foundation of US politics and government, as arranged by the founders of the country, will never allow for genuine democratic elements to materialize. The first point often represents the most telling demarcation between radical and liberal, with the former realizing this fact, and the latter unable to realize and thus placing focus on individual identity. Because of the liberal’s inability to understand this systemic reality, damaging electoral strategies such as “lesser-evilism” have established a firm place in the American political arena, inevitably causing a gradual deterioration toward more reactionary political platforms designed to protect the decaying capitalist system, which in modern times translates to a very real fascistic slide. Hence, we now have modern Democratic Party politicians that resemble 1970s/80s conservatives, and Republicans that continue to push the envelope of fascism.

Since Nixon, the flock of modern presidents who have bent the knee to multinational corporate and banking power further illustrate the utter insignificance of identity; ironically, during a political era where “marketing personalities” is usually the only determinate for “success.” This contradiction cannot be understated, and it is an accurate barometer that can be used to measure class/political consciousness in the United States, or the lack thereof. Ironically, the fact that voter turnout throughout the country has maintained such low levels during the tail-end of the neoliberal era and late-stage capitalism is a sign that class and political consciousness are actually rising. For when the working class realizes en masse that there is no change coming through electoral politics, and thus have shed the capitalist elite’s “banking concept,” we know that revolutionary change is on the horizon. And any such period must include mass education and a mass movement toward political consciousness – an understanding once echoed by Lucy Parsons: “[radicals] know that a long period of education must precede any great fundamental change in society, hence they do not believe in vote begging, nor political campaigns, but rather in the development of self-thinking individuals.” (Lewis, 2017) Self-thinking, in this case, simply means realizing our inherent political consciousness that is based in our material position in the socioeconomic system beyond the construction and obstruction of capitalist ideology and culture.

As we collectively separate ourselves from a mainstream political arena that has been established to ensure our continued demise as working-class people, we also must be wary of blowback from the system. The most common response to a delegitimizing of the power structure is an appeal to authority, safety, and stability. This defensive posture forms from within the power structure, with corporate-political unity between both major political parties, in an attempt to construct an extremist center. At this stage, the extremist center has one task at hand — to protect the status quo at all costs. In the US, this means keeping the white-supremacist capitalist/imperialist system intact, as well as the bourgeois class that both maintains these systems and benefits from them. To do so, this extremist center exploits the fear of instability in order to build mass support, labels both fascist and anti-fascist ground movements as enemies of the state (although does not necessarily respond to them in the same ways), indecipherable from one another in their mutual “extremism,” and proceeds with an all-out attack on civil liberties in order to suppress popular movements that may challenge the embedded systems.

We have seen this response materialize over the past decade. In the aftermath of 9/11, civil liberties have been systematically removed from members of both political parties. During the street clashes between white nationalists and anti-fascists, we witnessed politicians from both parties as well as media denounce “both sides” as extremists, creating a convenient false dichotomy that completely ignores the most common-sense discussion – what the two sides actually believe in or are trying to accomplish.  And we have seen “horseshoe theory” enter into the mainstream arena as “philosophical justification” for this false dichotomy.  “In the current state of things, the electoral successes of the extreme right stem from contemporary capitalism itself. These successes allow the media to throw together, with the same opprobrium, the ‘populists of the extreme right and those of the extreme left,’ obscuring the fact that the former are pro-capitalist (as the term ‘extreme right’ demonstrates) and thus possible allies for capital, while the latter are the only potentially dangerous opponents of capital’s system of power.” (Amin, 2014) The result of this has been a strengthening of the system as we know it, a virtual circling of the wagons around our reality of corporate politics, inequality, joblessness, homelessness, racism, misogyny, and all of the oppressive social phobias that accompany them.  Still, the resistance looms, it is radical in nature, and it is growing.

Conclusion

The current state of the world — socially, politically, economically, and environmentally — indicates that we have entered the late stages of the global capitalist system. In the heart of the capitalist empire, the United States, social unrest has become the norm. Capitalism’s systemic contradictions, as well as its coercive and authoritarian core, have become increasingly uncontrollable for the country’s capitalist political parties. Social inequities are becoming more pronounced, the political arena is showing irregularities like never before, and an overtly fascist tide is starting to rear its ugly head.

The American working class has responded in various ways. On one side, reactionary mentalities have intensified among hordes of newly-dispossessed whites, thus leading them into the arms of the state’s fascist slide. On another side, a mass awakening has developed among many who have decided instead to tap into our organic intellectualism, turn to radical analysis, and return to anti-capitalist, anti-imperialist, and anti-racist class politics. In response to the fascist tide, a formidable wave of anti-fascist action has sprung to life. To bolster this, a pedagogical resurgence of anti-fascism has formed both organically and through the forging of this new collective political and class consciousness. Rosa Luxemburg’s 1916 ultimatum has suddenly reached the ears of many within the American working class – will we transition away from capitalism and toward socialism, or will we regress further into barbarism?

Capitalism, imperialism, and white supremacy know where they stand. Politicians from both capitalist parties have regrouped to form and extreme center. Corporate executives, bankers, bosses, business owners, arms manufacturers, hedge-fund operators, landlords, military officials, police, and the prison industry have all placed their bets on barbarism. The ball is now in our court. The time is ripe for the people to seize power, but the process of a political awakening, anchored by a mass shaping of class consciousness, must gear up. And, most importantly, our army must be built from the ground-up, from within the proletariat, with the understanding that we are all leaders in this struggle.

A war for consciousness must continue, and must be won, while we proceed in building mass political power. And this must be done with an all-out rejection of capitalist culture and the conditioned mentality that comes with it, because the people’s struggle is doomed to fail if it does not develop “a consciousness of the insidious promotion of capitalist individualism.” In doing so, “it is essential to resist the depiction of history as the work of heroic individuals in order for people today to recognize our potential agency as a part of an ever-expanding community of struggle.” (Barat, 2014) We are on the precipice. The world and its future literally rest on our collective shoulders.

All power to the people.

Bibliography

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From Cruze to Cruise: False Consciousness and Dialectical Conflict in the GM Paradigm Shift

By Werner Lange

On Monday, November 26, General Motors publicly announced its decision to shut down all production at five major plants in 2019, including the sprawling Lordstown Assembly Plant in Ohio's Mahoning Valley, home of the Cruze model, and shift major investment to mass production of all-electric autonomous vehicles through its Cruise subsidiary, headquartered in California's Silicon Valley. This grand paradigm shift from traditional cars to autonomous ones marks a major change in GM operations, ones which will leave abandoned communities economically devastated and thousands of terminated workers financially paralyzed, while simultaneously paving a path toward zero-emission cars. Yet the resultant communal and private havoc imposed upon victimized communities will likely not lead, as it should, to a workers' revolt and political uprising; at least not in northeast Ohio. That disappointing but realistic projection is based upon the potency of widespread false consciousness among the masses, the seductive temptation of subscribing to false hopes, and the emergence of a new dialectical conflict uniting labor and management in an existential struggle against climate change.

November 26 marked the second Black Monday brutally imposed upon the Mahoning Valley located in the heart of de-industrialized America. The first one occurred in September 1977 when steel corporations precipitously closed several major plants in Youngstown, a catastrophic economic blow from which this once vibrant, but now largely impoverished, city has never substantially recovered. A similar fate of an accelerated decline now awaits Lordstown and surrounding communities like Newton Falls, my hometown for the past 30 years. During that time, despite sporadic sparks to the contrary, this part of America's broad Rust Belt has gotten collectively more rusted, but nevertheless reliably remained a Democratic stronghold - until 2016. The mass frustration of hard-pressed communities and working families stuck seemingly forever in economic stagnancy spilled over into a passionate desire for qualitative change during the last presidential election. Only one major-party candidate appeared in substance and style to offer qualitative change, whereas the other candidate, unlike her progressive opponent in the primary, painfully projected business as usual. After voting overwhelming by 23 points for Barack Obama in 2012, voters in Trumbull County, home to the Lordstown plant, gave a 6-point victory margin to Donald Trump in 2016. Revealingly, the only other Republican presidential candidate who won Trumbull County since 1960 was Richard Nixon in 1972. Masters of deceit have been able to occasionally tap into pervasive false consciousness within this largely working-class community, but never with the ferocity of the most recent presidential election. This, of course, comes as no surprise to progressive social thinkers familiar with the roots and consequences of false consciousness among labor and working-class communities.

The ability to successfully colonize the mind of the oppressed with the carefully construed values and deceitfully manipulated images of the oppressor characterizes all tyrannies to some extent. The cultural substrate for this common success of mass deception is based upon the objective reality that the ruling ideas of any stable society are the ideas of the rulers. Those who dominate a society economically also do so ideologically. It is their agents of socialization which substantively shape the mindset of the new generations, and it is their institutions which seek to sustain that self-defeating mindset throughout adulthood. Rebels are demonized, deviants dismissed, conformists applauded, and out-groups scapegoated. Fascists, in particular, are adept at creating and manipulating false consciousness and suppressing class consciousness. The very name of Hitler's fascist party, NSDAP (National Socialist German Workers Party), for example, would have a bitterly frustrated and justifiably angry German citizen think the party promotes socialism and embraces the interests of the working class. Instead it routinely executed socialists (along with communists and many others), turned masses of workers into industrial slaves, and channeled mass frustration into displaced aggression against the vulnerable and marginalized Other. This repressive pattern is largely repeated in Trump's America with his regime's unbridled attacks upon immigrants and journalists, constant invocation of big lies, demonization of liberals, and conversion of the Republican Party, in substance, into what Noam Chomsky recently called "the most dangerous organization in human history." None of this would have been possible if class consciousness (instead of false consciousness) guided the behavior of America's working-class masses. In fact, the antithesis of the Trump regime would now be in power if the working class-in-itself would transform into a working class-for-itself, a work still in progress.

If false consciousness propelled the rise of the Trump regime and aided the fall of GM Lordstown, then false hope is designed to keep victimized workers and communities passive. The emergent false hope is not identical to the false promises made by Trump in his 2017 visit here, claiming the lost jobs were all coming back and "we're going to fill those factories back up." Everyone, except the hopelessly deluded, now knows that to be an outright lie. More pernicious is the emergent, projected hope for a new fossil-fueled product to be allocated to the soon-to-be-idled GM Lordstown plant sometime in late 2019. "Future products will be allocated to fewer plants next year," stated GM's CEO in officially designating the five targeted GM plants as "unallocated," but leaving the door theoretically open for one of the coming "five vehicle architectures" to resurrect perhaps one of these comatose plants back to full life, thus setting up a bitter competition in 2019 among the impacted communities to win this ephemeral prize. In anticipation of this divisive competition, the regional Chamber of Commerce launched its "Drive It Home" campaign, which, according to its website, is a "coalition of local businesses, community, religious leaders, consumers, and workers, as well as their families, coming together to urge GM to support growing their investment at the Lordstown Complex"… and to "create a positive environment and build good relations with local management." This is in stark contrast to the "labor-management wars of the late 60s and early 70s," as one current local UAW leader castigated the strikes, revolts, and progressive activism at Lordstown two generations ago.

Yet that is precisely the type of protest and activism now needed to avoid community devastation. After all, the dialectical conflict inherent to capitalist management-labor relations has lost none of its validity, despite loss of manifested vitality. Maximizing private profit inevitably translates into minimizing community needs; and expanding labor-created surplus value invariably comes at the expense of labor's necessary value. The objective interests of private capital and labor are not identical in the old industrial setting, regardless of projections to the contrary. To create a community-wide "positive environment" in begging GM for a new allocation is tantamount to suppression of any public criticism of the utter corporate greed driving its "vehicle portfolio optimization," as GM characterizes its termination of several models, including the Cruze. Silence in the face of this economic tyranny is the voice of complicity. On its knees begging for a second chance is not the proper posture of organized labor; but rather, it is firmly standing upright and fearlessly speaking truth to power and forcefully demanding justice. For starters, that demand entails full repayment of the $50-billion loan given GM in corporate welfare a decade ago - an outstanding bill of some $10 billion is still owed taxpayers. Better yet would be implementation of corporate alimony, a mandate requiring corporations to justly compensate communities they abandon after benefitting from decades of enrichment there. Yet, to date, not even a murmur along these lines; just a call from community leaders to be hopeful and quietly wait and pray for a miracle. A recipe for disaster.

However, beyond the viability of the labor-management dialectic, there is another dynamic at work in this transition from traditional cars to electric cars which deserves greater attention and analysis. We live in perilous times of grave existential threats to humanity from the growing challenge and increasingly devastating crisis of man-made climate change. The science on climate change is abundantly clear. Unless radical changes are globally and timely implemented to significantly reduce greenhouse gas emissions and keep them exceedingly low, the very future of humanity and other life forms is at risk. This grave environmental crisis creates a new dialectic, one which supersedes and transcends the traditional labor-management one. Required in this dangerously new context is a paradigm shift of consciousness from conflicting class consciousness to harmonious covenantal mindsets within both labor and management and beyond, a unified humanity confronting a common existential threat. The thesis/affirmation of humanity and other life forms in covenantal union are contradicted by the antithesis/negation of climate change producers and deniers. Unlike the economic and particular labor-management dialectic, this new one is an existential and universal one. Whereas the former arrives at a synthesis of higher quality of life through class consciousness converting an objective class-in-itself to a subjective active class-for-itself, the current existential conflict encompasses all humanity - all classes, races, ethnicities, religions, and cultures - on one side of this colossal dialectical conflict and climate changers on the other. Conflicting class relations in this new context are superseded by complementary covenantal relations, ones that unite labor and management as well as all humanity facing a common foe in climate change. That objective covenant-in-itself must be transformed into an active covenant-for-itself if the current existential crisis is to be overcome.

In that regard, General Motors is to be applauded for its explicit goal of zero emissions through its all-electric autonomous Cruise operations which are slated to reach commercialization at scale beginning in 2019. By 2023, GM intends to have at least 20 all-electric models on the market globally in paving the way toward a zero-emission future in the automobile industry. In direct contradiction to a zero-emission future, on the other hand, are potent political and economic forces bonded to fossil fuel extraction and consumption, like the Trump regime and mother earth frackers who foolishly promote the existential threat of climate change and thereby constitute the negation of this new dialectic. America's ruling class is clearly split on this question of energy options, and therein lies real hope for needed qualitative change. While the majority still favors and actively fosters fossil-fuel industries, a growing minority within corporate America, as evidenced by GM's embrace of a zero-emission future, has become enlightened to the urgent need for clean energy everywhere. That enlightenment must expand at all levels of our deeply divided society to ensure sheer survival, let alone safety and security. If and when this new global consciousness based on covenantal relations grips the mind of the masses along with the corporate and political power elite, climate change and global warming will not only be reduced; these existential threats will be negated altogether, and a new chapter in human history will open. The alternative is not only unacceptable, it is unthinkable.

Exposing the American Okie-Doke: Russiagate, Corporate Propaganda, and the Historical Obstruction of Class Consciousness

By Colin Jenkins

The "founding fathers" deliberately arranged a system of governance that would protect the wealthy minority from the majority. Over time, as it fused with capitalism, this arrangement transformed the US government into a market. Railroad tycoons and robber barons forced their way into this market during the Gilded Age. Big business controlled the "public agenda" throughout the 20th century, with multinational firms taking root in the 1980s and 90s. Ronald Reagan ushered in the neoliberal era, which amounted to an all-out corporate coup of American politics. And, in 2010, the Supreme Court placed its stamp of approval on this system with its Citizens United decision, allowing anonymous donors unlimited access to politics through Political Action Committees (PACs).

In other words, the US government has been a traded commodity for a long time, in many ways since the beginning of the country's founding. Wealth determines elections (over 90% of the time the campaign with the most money wins). Politicians are commodities that are bought by capitalists. Legislation is a commodity that is bought by lobbyists (employed by capitalists). This is the case for both parties and all politicians (because it is built into the system).

The point : If you still believe your 5th-grade textbook and think you have a say in determining public policy in the US, you are furious right now. Because you believe democracy exists and that it was hijacked by a foreign government. However, if you realize democracy (or a republic) does not exist, the Russia/Trump revelations mean only one thing: the traded commodity known as the US government has gone global, following all of the other capitalist markets that have been globalized over the past 40 years.

The bottom line : We, the working-class majority, have never had a say in our political system. Whether it's the Koch brothers, George Soros, Goldman Sachs, the Israel Lobby, the Saudi royal family, some anonymous hedge fund manager on Wall St, or a dozen Russian oligarchs, "foreign" entities have always controlled our government. Our problems are wholly internal, created by our founders, intensified by capitalism and both capitalist parties, and solidified by Congress and the Supreme Court. Our everyday ills - poverty, debt, unemployment, underemployment, eroding safety nets, homelessness, inadequate housing, inadequate healthcare, inadequate education, debt-to-live scenarios, war, police brutality, campaign financing, corporate lobbying, corporate subsidies, etc.. - are homegrown. The systems that smother us in our everyday lives - capitalism, imperialism, white supremacy, patriarchy - are purely homemade.

The solution : The cries of Russia "interfering with our democracy" are both a distraction and a product of a system that intentionally obstructs critical thought. As working-class Americans, our enemies are the capitalist system, the dictatorship of capital, and the wealthy interests that dominate and control our lives, regardless of their supposed citizenship. This truth can only be realized through an embrace of class consciousness, something that has been stripped from us for the good part of the last century. Corporate "news" plays a crucial role in this process.

Today, when republican/conservative ignorance is met with informed, structural analysis, it is quickly deemed "fake news." When democrat/liberal ignorance is met with informed, structural analysis, it is immediately met with screams of "Russian trolls." Despite the cognitive dissonance that is sparked, ignorance usually prevails in both cases because Fox News, CNN, and MSNBC are incredibly skilled at packaging entertainment as information and analysis. The production value is top notch, and the range of "experts" who are trotted out every night gives the illusion that they are presenting "all sides" of the matter, leaving nothing to be questioned beyond agreeing or disagreeing with each side. In Manufacturing Consent, Noam Chomsky broke it down like this:

"The mass media serve as a system for communicating messages and symbols to the general populace. It is their function to amuse, entertain, and inform, and to inculcate individuals with the values, beliefs, and codes of behavior that will integrate them into the institutional structures of the larger society. In a world of concentrated wealth and major conflicts of class interest, to fulfill this role requires systematic propaganda."

Our time, or lack thereof, is used against us. Capitalism smothers us from all angles by placing us on that proverbial hamster wheel, forcing us to run ourselves ragged in the pursuit of a paycheck. We live our lives one or two weeks at a time, spending half of our waking hours in a place we do not want to be, doing something we do not want to be doing, struggling to keep our lives and those of our families afloat, scraping by as best we can for that next piece of paper that allows us to eat. In this smothering environment, regurgitating corporate-propagandized talking points becomes the default mode because it takes much less time and effort than actually learning (reading a variety of sources, building historical context, discussing, engaging in the reciprocal process of praxis and theory, and deploying structural and systemic analysis).

Nuance is important, but class analysis is vital. With it, we understand that our problems are systemic, our immediate enemies are domestic, and our struggle against power cannot be sidetracked by a feud between global elites. In the end, our allegiance must lie with the oppressed of the world. And when our own oppressors begin to stir up a patriotic fervor, calling on us to pledge our loyalties to them, consider this advice from human rights activist Ajamu Baraka: "What does the working class have to do with a struggle between capitalists in the US and capitalists in Russia? That is not our fight. Our interests are not the same as their interests… Black, Brown, and white working-class and poor folks have nothing to do with the US capitalist elite."

For all intents and purposes, Donald Trump is an enemy of the people. As is Vladimir Putin. As are the Clintons, the Bushs, Barack Obama, and any individual that fills the power structure which has smothered us since the country's founding. Their allegiance is not to us; it is to global capital. It is to the system that was deliberately arranged by our founders with the purpose of protecting wealth and power from "the mob" (us). As such, our allegiance should be to the poor, oppressed, and working people of the world. Through its media channels, US/capitalist propaganda tells us otherwise, packaging its elite interests into some vague form of "national interest," while tugging on our emotional strings with primetime spectacles. The power structure relies on these propagandized, emotional triggers to override any potential shift toward rational and critical thinking. This is why organic/working-class intellectualism is so desperately needed. It is the key to revolutionary change. And we all have it. But, for many, it is obstructed by layers of conditioning. It is the duty of radicals to chip away at these layers without accidentally fortifying them. A delicate task, indeed.

Democracy, Brexit Stage Left: A Socialist Critique of the Brexit Vote

By Bryant William Sculos

Of the People or For the People?

How do we understand an instance when a demos votes for something that is largely motivated by anti-democratic sentiments and produces anti-democratic results? Now, imagine a similar scenario but the people doing the voting have little to no say in the process leading up to voting, and some of the people who will likely be most dramatically harmed by the outcome lack both a vote and any power in the process. This second scenario is the kind of "democracy" that we're witnessing in the Brexit referendum-a democracy hardly worth the name.

In Marxist theory, this first scenario is typically categorized as an instance of false consciousness-when peoples' subjective perceptions of their interests are different than their objective class-based interests (of which they are ostensibly unaware). This is often where the role of communist party and leftist intellectuals comes up; their role being to cultivate a class consciousness among the oppressed workers so that their subjective and objective interests are identical. This is relatively familiar to those on the Left, and could seem like a good enough reason to criticize how democracy currently manifests, but there is a better more principled reason to reject democracy as it is practiced under capitalism and this approach can be understood by examining the recent Brexit vote calling on the United Kingdom to extricate itself from the European Union. The result in this essay is a democratic critique of "democracy."

The people voted, right? Right. There were no organized gangs intimidating voters or forcing them to vote a specific way, right? Right. There was even fairly high turnout across demographic groups, right? Right. Given all of this, how could socialists oppose this process without opposing democracy itself?

Democracy-in-Name-Only

Without staking out a firm position on whether Brexit was indeed an instance of a working class voting against its own interests, Brexit, at the very least, brings important questions to the surface: how should we understand this vote-hailed by those on the Right and Left, even among Remainers, as at least a victory for democracy-if indeed it is actually against the interests of most working people in the United Kingdom? Beyond that though, we should not limit ourselves to simply thinking about whether the results of the vote were in the interest of the people of the UK. We need to think about whether the process by which the results came to be were actually democratic.

Socialists inspired by, and forthright believers in, socialism-from-below cannot accept democracy under capitalistic conditions, because capitalism is systematically in contradiction with anything worth considering democracy. This however does not make us in any way opponents of actual democracy. In fact, quite the opposite.

Under (neo)liberal capitalism, democracy equals voting-and usually under extremely limited circumstances that themselves were not voted upon. We could call this "democracy-in-name-only." Democracy-in-name-only, as mere voting, cannot be the basis for socialism in principle, that much is obvious to most on the Left who value at the very least some kind of economic democracy, to say nothing for the fact that democracy as mere voting under capitalism often produces very harmful and regressive politics.

This is where false conscious and ideology are indeed important. Because of the ideological power of capitalism to reproduce itself through the very people that it exploits and oppresses, democracy manifests itself in conservative and often undemocratic policies. Democracy-in-name-only identifies non-democracy with democracy and gives capitalism an ideologically sophisticated discursive advantage. If capitalism has democracy, it is easy to paint socialists as anti-democratic, regardless of our protestations to the contrary. This is exacerbated by leftist arguments based on false consciousness-whatever the actual merits of such arguments.

The agents of capitalism, business and political elites, have, for centuries, convinced working people to support policies that are manifestly opposed to (socialist) interpretations of the interests of the working class. There is more justification for opposing the capitalistic performances of liberal democracy beyond just capitalism's propensity to get working people to vote against their own interests and the interests of others whom they should be in solidarity with.

Even if one tends to reject this idea of false consciousness explaining the Brexit vote as elitist, verticalist, or otherwise undemocratic, socialists should still refuse to consider the Brexit vote as an example of democracy. Socialist democracy (or as we call it, socialism), is about process as much as it is about just, egalitarian results.

Why isn't Brexit an example of democracy then? Why must we refuse to think about it-despite our academic or personal political views about the EU and the UK's place within the EU-as a glowing example of democracy in action, as an example of the people speaking out and registering their displeasure and dissatisfaction with the very undemocratic and neoliberal capitalist European Union? (as has been suggested by Green Party US candidate Dr. Jill Stein)?

Brexit was not an example of genuine democracy, not because the people voted against their own interests (again, for the moment, I'm arguing based on the contingent assumption that this is true), but rather because my mother asking me if I want either dirt or smelly gym shoe flavored ice cream is not a democratic choice. Put more seriously, being able to only choose between two bad options, with little to no say in altering or expanding those options, should never be considered anything close to democracy, never mind the kind that socialism demands.

While it is worth making the respective cases whether the results of the referendum do or do not serve the interests of the British, Scottish, Welsh, Irish, and the multitudes of non-European residents and citizens on the islands, the point I want us to focus on here is about process. The Brexit vote was undemocratic, not only because the potential perniciousness of false consciousness, not only because of the lack of genuine workplace democracy that fosters class-consciousness and national and global solidarity among the oppressed (while that is entirely true), the primary reason the vote was undemocratic was because those people who will be most detrimentally affected by the vote had absolutely no say in the decision, nor in the decision-making process to determine how the eventual decision would be made. This is a violation of what Jürgen Habermas has called the "all-affected principle"-the legitimizing norm that all those people who are affected by a decision should have a say in that decision, even if the eventual decision goes against their interests.

Despite that, for Habermas, his broader theory of discursively-legitimized democracy has never been adequately connected to socialist politics, it seems like a natural fit. Why do workers deserve workplace democracy? Because they are the people most affected by the policies, practices, and maldistributive consequences of their work environment. This is a socialist application of the all-affected principle.

Given the motivation of so many Brexiters to expel immigrant workers and reject future migrants and refugees entrance into the UK, it is absolutely crucial for the Left to not only criticize the bigotry of those motivations and the harmful consequences of it being implemented in policy, but even more so to emphasize the undemocratic truth that even the migrants who have been working in the UK for years who lack citizenship (and do not come from a Commonwealth country) could not participate in the political process that very well may result in their expulsion from their homes-to say nothing for the thousands of potential refugees "residing" outside the UK hoping to immigrate or be granted asylum. This is where the Brexit referendum was most horribly undemocratic.

Even for the citizenry of the UK this was not democracy. The referendum was foisted upon them, and their "democratic" power was strictly limited to saying "yes, exit" or "no, remain." Occasionally getting to say "yes" or "no" has got to be one of the most impoverished definitions of democracy around, and yet since it was solidified by thinkers like Schumpeter and Huntington, it remains a very popular understanding of democracy.

This is what socialists must refuse. Beyond whatever you may think about Brexit, the people of the UK and the immigrants who will be most affected by this vote, did not have any functional power in determining the process by which this decision was made. This was a narrowly, nearly completely non-participatory plebiscite. Plebiscitary democracy can never be socialist democracy-and should hardly be considered democratic in any substantial way, just like this referendum.

Inclusivity, Participation, and Left Democracy

Socialists interested in purely democratic forms of socialism must not hesitate to criticize something that may superficially appear to be a democratic process and result for fear of being called elitist or undemocratic. Socialists should take up a stronger mantle against false mirages hailed as democracy simply because some people's voices were momentarily audible. Socialists must call for an inclusive, participatory version of democracy that stands opposed to liberal, nationalist, exclusionary, plebiscitary democracy.

While the debates on the Left about the consequences (bothpositive and negative) of Brexit will and should continue to be had, it is absolutely necessary that we not overlook the process by which these consequences came to be. It is not irrelevant whether the results are good for the working people of the UK and the EU more broadly, but it would be easy to overlook the extremely undemocratic process if the focus is nearly exclusively on the manipulation, fear, anger, and nationalism that motivated the core constituency of Brexit.

Socialism is as much about process as it is about results, and while the consequences are being explored, taking a step back to remind ourselves that process is intimately related to the consequences is important if we want to limit the possibility for a resurgent right-wing shift in the UK, the EU, the United States, and around the world.

Democracy is more than the momentary voice of people. It is a way of structuring society and life itself, and it is a social, political, and economic form that the EU has militated against since its inception. This is the kind of ideological perversion of democracy that the democratic Left can be proud to oppose without ever risking tip-toing into the waters of anti-democracy.

Bryant William Sculos is a Ph.D. candidate in political theory at Florida International University whose research uses Critical Theory as a basis to explore the relationship between capitalism, democracy, and global justice. His work has been published inClass, Race and Corporate Power, Political Studies Review, Marx & Philosophy Review of Books, New Politics, and with The Hampton Institute. Bryant is also an at-large member of Socialist Alternative in the US.

We Are More Than Commodities: False Consciousness and Why It's Still Relevant

By Colin Jenkins

"It is not consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness." - Karl Marx [1]

In Robert Tressell's literary classic, The Ragged Trousered Philanthropists, a significant scene occurs in Chapter Seven when some of the book's main cast of characters, a group of English laborers at the turn of the 20th century, gathers during a break in their work to discuss matters of labor, technology, unemployment and poverty. A lengthy conversation ensues:

'I don't see no sense in always grumblin',' Crass proceeded. 'These things can't be altered. You can't expect there can be plenty of work for everyone with all this 'ere labour-savin' machinery what's been invented.'

'Of course,' said Harlow, 'the people what used to be employed on the work what's now done by machinery, has to find something else to do. Some of 'em goes to our trade, for instance: the result is there's too many at it, and there ain't enough work to keep 'em all goin'.'

'Yes,' cried Crass, eagerly. 'That's just what I say. Machinery is the real cause of the poverty. That's what I said the other day.'

'Machinery is undoubtedly the cause of unemployment,' replied Owen, 'but it's not the cause of poverty: that's another matter altogether.'

The others laughed derisively.

'Well, it seems to me to amount to the same thing,' said Harlow, and nearly everyone agreed.

'It doesn't seem to me to amount to the same thing,' Owen replied. 'In my opinion, we are all in a state of poverty even when we have employment--the condition we are reduced to when we're out of work is more properly described as destitution.'

'Poverty,' continued Owen after a short silence, 'consists in a shortage of the necessaries of life. When those things are so scarce or so dear that people are unable to obtain sufficient of them to satisfy all their needs, those people are in a condition of poverty. If you think that the machinery, which makes it possible to produce all the necessaries of life in abundance, is the cause of the shortage, it seems to me that there must be something the matter with your minds.'

'Oh, of course we're all bloody fools except you,' snarled Crass. 'When they were servin' out the sense, they give you such a 'ell of a lot, there wasn't none left for nobody else.'

'If there wasn't something wrong with your minds,' continued Owen, 'you would be able to see that we might have "Plenty of Work" and yet be in a state of destitution. The miserable wretches who toil sixteen or eighteen hours a day--father, mother and even the little children--making match-boxes, or shirts or blouses, have "plenty of work", but I for one don't envy them. Perhaps you think that if there was no machinery and we all had to work thirteen or fourteen hours a day in order to obtain a bare living, we should not be in a condition of poverty? Talk about there being something the matter with your minds! If there were not, you wouldn't talk one day about Tariff Reform as a remedy for unemployment and then the next day admit that Machinery is the cause of it! Tariff Reform won't do away with the machinery, will it?'

'Tariff Reform is the remedy for bad trade,' returned Crass.

'In that case Tariff Reform is the remedy for a disease that does not exist. If you would only take the trouble to investigate for yourself you would find out that trade was never so good as it is at present: the output--the quantity of commodities of every kind--produced in and exported from this country is greater than it has ever been before. The fortunes amassed in business are larger than ever before: but at the same time--owing, as you have just admitted--to the continued introduction and extended use of wages-saving machinery, the number of human beings being employed is steadily decreasing. I have here,' continued Owen, taking out his pocket-book, 'some figures which I copied from the Daily Mail Year Book for 1907, page 33:

'"It is a very noticeable fact that although the number of factories and their value have vastly increased in the United Kingdom, there is an absolute decrease in the number of men and women employed in those factories between 1895 and 1901. This is doubtless due to the displacement of hand labour by machinery!"

'Will Tariff Reform deal with that? Are the good, kind capitalists going to abandon the use of wages-saving machinery if we tax all foreign-made goods? Does what you call "Free Trade" help us here? Or do you think that abolishing the House of Lords, or disestablishing the Church, will enable the workers who are displaced to obtain employment? Since it IS true--as you admit--that machinery is the principal cause of unemployment, what are you going to do about it? What's your remedy?'

No one answered, because none of them knew of any remedy: and Crass began to feel sorry that he had re-introduced the subject at all.

'In the near future,' continued Owen, 'it is probable that horses will be almost entirely superseded by motor cars and electric trams. As the services of horses will be no longer required, all but a few of those animals will be caused to die out: they will no longer be bred to the same extent as formerly. We can't blame the horses for allowing themselves to be exterminated. They have not sufficient intelligence to understand what's being done. Therefore they will submit tamely to the extinction of the greater number of their kind.

'As we have seen, a great deal of the work which was formerly done by human beings is now being done by machinery. This machinery belongs to a few people: it is worked for the benefit of those few, just the same as were the human beings it displaced. These Few have no longer any need of the services of so many human workers, so they propose to exterminate them! The unnecessary human beings are to be allowed to starve to death! And they are also to be taught that it is wrong to marry and breed children, because the Sacred Few do not require so many people to work for them as before!'

'Yes, and you'll never be able to prevent it, mate!' shouted Crass.

'Why can't we?'

'Because it can't be done!' cried Crass fiercely. 'It's impossible!'

Anyone who has ever taken part in a similar conversation with fellow workers knows that this fictional account couldn't be any more real, even over a century later. While it occurred in an imaginary, 1900-ish English setting, it surely resonates in a 21st-century American reality where collective working-class dissonance - what is referred to in Marxist circles as "false consciousness" - remains ignorant to the casual effects of capitalism. The conversation is packed with the typically tragic ironies of impoverished, insecure workers searching for any reason to explain their collective plight absent of blaming a system, let alone the faces of that system, which uses and discards them as it pleases. The lone conscious worker, Owen, does his best to enlighten the bunch. The main opposition comes from Crass, a character who symbolizes the epitome of false consciousness, not only in his ignorance of the system but perhaps even more so in his ill-informed, emotional pushback, which echoes the misleading narrative so often presented through mainstream channels. When pressed toward realizing the truth of his existence - and more importantly, the reason for it - Crass' dissonance hardens into an acceptance of hopeless despair summarized by those fatal words we've become all too familiar with - "that may be the case, but there's nothing we can do about it... it's just the way it is."

Such dissonance is expected in a highly divisive and unequal class society, especially when the prospect of a highly-conscious working class represents the single biggest threat to the few that benefit from this artificial arrangement. The key in forging this collective dissonance is found in turning a blind eye to material conditions and replacing the physical reality created by these conditions with a worldview shaped directly by ruling-class interests, which are accepted as being in line with the interests of all - a phenomenon which Antonio Gramsci referred to as cultural hegemony. In The German Ideology, Marx emphasized this cultural dynamic which inevitably stems from capitalism:

"The ideas of the ruling class are in every epoch the ruling ideas, i.e. the class which is the ruling material force of society, is at the same time its ruling intellectual force. The class which has the means of material production at its disposal, has control at the same time over the means of mental production, so that thereby, generally speaking, the ideas of those who lack the means of mental production are subject to it. The ruling ideas are nothing more than the ideal expression of the dominant material relationships, the dominant material relationships grasped as ideas; hence of the relationships which make the one class the ruling one, therefore, the ideas of its dominance. The individuals composing the ruling class possess among other things consciousness, and therefore think. Insofar, therefore, as they rule as a class and determine the extent and compass of an epoch, it is self-evident that they do this in its whole range, hence among other things rule also as thinkers, as producers of ideas, and regulate the production and distribution of the ideas of their age: thus their ideas are the ruling ideas of the epoch." [2]

The false consciousness that is theorized by Marx and exposed in this particular scene of Tressell's book has real effects that continue to plague the working class. Unemployment, underemployment and poverty have characterized the typical working-class existence for the past four centuries; and, rather than being correctly viewed as manufactured realities, have gradually become accepted as an inescapable part of human life on earth. However, they are hardly inescapable or necessary. And this understanding may only be realized through an assessment of the mechanisms of capitalism.

Feudalism to Capitalism, Peasant to Worker

Unemployment has been a staple of the capitalist system since its birth from the remnants of feudalism. In purely mechanical terms, it is easy to see why this is the case. Since capitalism rests on a fundamental relationship between capitalist and worker, whereas the worker's labor is used to extract profit for the capitalist, its foundation is characterized by exploitation. However, this exploitation may only be realized if the masses of people are placed in a position where they are transformed into a commodity to be bought and sold. Since humans are inherently autonomous beings, artificial material conditions must be constructed in order to separate them from the rights of basic necessities, such as housing, food, water, etc., so they are then compelled to offer themselves on the labor market to be used as the owners of the means of production (capitalists) see fit. This is not a natural process; hence, the reason why wage-labor is historically viewed as not much different than chattel slavery. In Capital, Marx tells us:

"But in order that our owner of money may be able to find labour-power offered for sale as a commodity, various conditions must first be fulfilled. The exchange of commodities of itself implies no other relations of dependence than those which result from its own nature. On this assumption, labour-power can appear upon the market as a commodity, only if, and so far as, its possessor, the individual whose labour-power it is, offers it for sale, or sells it, as a commodity. In order that he may be able to do this, he must have it at his disposal, must be the untrammelled owner of his capacity for labour, i.e., of his person. He and the owner of money meet in the market, and deal with each other as on the basis of equal rights, with this difference alone, that one is buyer, the other seller; both, therefore, equal in the eyes of the law. The continuance of this relation demands that the owner of the labour-power should sell it only for a definite period, for if he were to sell it rump and stump, once for all, he would be selling himself, converting himself from a free man into a slave, from an owner of a commodity into a commodity. He must constantly look upon his labour-power as his own property, his own commodity, and this he can only do by placing it at the disposal of the buyer temporarily, for a definite period of time. By this means alone can he avoid renouncing his rights of ownership over it." [3]

This is not an intended or natural element of human life; rather, it is an artificial arrangement constructed by those who wish to own the world. "One thing, however, is clear - Nature does not produce on the one side owners of money or commodities, and on the other men possessing nothing but their own labour-power," explains Marx. "This relation has no natural basis, neither is its social basis one that is common to all historical periods. It is clearly the result of a past historical development, the product of many economic revolutions, of the extinction of a whole series of older forms of social production." [4] The capitalist epoch is surely not the first to base itself on such arrangements, but it is the latest.

The transition between feudalism and capitalism was not seamless, according to Marx, but rested on similar dynamics. "In England," he writes, "serfdom had practically disappeared in the last part of the 14th century. The immense majority of the population consisted then, and to a still larger extent, in the fifteenth century, of free peasant proprietors, whatever was the feudal title under which their right of property was hidden." [5] This period of transition, which was neither feudalistic nor capitalist, facilitated the transformation from an obligatory, formal dependence which characterized the relationship between lord and peasant to an informal dependence that materialized under capitalist relations. "The economic structure of capitalistic society," Marx writes, "has grown out of the economic structure of feudal society. The dissolution of the latter set free the elements of the former." [6]

While the hierarchical dynamics remained intact during this transition, the possibility of forging a collective resistance developed alongside the new relationships that were introduced under capitalism. This was noted by Marx on many occasions, perhaps most clearly in his take on the peasantry in revolutionary France in 'The Eighteenth Brumaire of Louis Napoleon':

"The small peasants form a vast mass, the members of which live in similar conditions but without entering into manifold relations with one another. Their mode of production isolates them from one another, instead of bringing them into mutual intercourse. The isolation is increased by France's bad means of communication and by the poverty of the peasants. Their field of production, the small-holding, admits of no division of labour in its cultivation, no application of science, and, therefore, no multiplicity of development, no diversity of talent, no wealth of social relationships. Each individual peasant family is almost self-sufficient; it itself directly produces the major part of its consumption and thus acquires its means of life more through exchange with nature than its intercourse with society ... Insofar as millions of families live under economic conditions of existence that divide their mode of life, their interests and their culture from those of other classes, and put them in hostile contrast to the latter, they form a class. Insofar as there is merely a local interconnection among these small peasants, and the identity of their interests begets no unity, no national union, and no political organisation, they do not form a class. They are consequently incapable of enforcing their class interest in their own names, whether through a parliament or through a convention. They cannot represent themselves, they must be represented." [7]

This strain in Marxist thought continued for decades. In a 1919 edition of L'Ordine Nuovo, Gramsci remarked on what he perceived as the mentality shaped by the peasant experience in feudal settings:

"The psychology of the peasants was, in such conditions, uncontrollable; real feelings remained hidden, implicated and confused in a system of defence against exploitations, merely egotistical, without logical continuity, materialized in sham indifference and false servility. The class struggle was m ixed up with banditry, blackmail, burning forests, laming livestock, kidnapping women and children, with attacks on the municipality: it was a form of basic terrorism, without steady and effective consequences. Objectively then the psychology of the peasant was reduced to a tiny sum of primordial feelings caused by the social conditions created by the parliamentary-democratic state: the peasant was left completely at the mercy of the landowners and of their sycophants and corrupt public officials, and the main worry in their lives was to defend themselves physically against unexpected natural disasters, against the abuses and barbaric cruelty of the landowners and public officials. The peasant has always lived outside the domain of the law, without a legal personality, without moral individuality: he has remained an anarchic element, the independent atom in a chaotic tumult, held back only by fear of the carabiniere and of the devil. He did not understand discipline; patient and tenacious in the individual struggle to take scarce and meagre fruits from nature, capable of great sacrifice in family life, he was impatient and wildly violent in the class struggle, incapable of posing a general aim and of pursuing it with perseverance and systematic struggle." [8]

Long before false consciousness became a concern within the capitalist working classes, the consensus idea in Marxian circles warned against this "narrow-minded" mentality carried forth from the peasantry of feudal society. While the societal structures between feudalism and capitalism largely remained the same, especially in regards to how the subaltern related to the power structure (peasant to lord, tenant to landowner, worker to capitalist), the individualistic, survivalist posture of the peasant was confronted with the possibility of a collective resistance that would present itself under the newly-formed structures of capitalism, where workers would be corralled together in packs. Gramsci noted this inevitable transition and its effect on consciousness, especially in regards to the working classes in what he described as "capitalistically backward" nations like Russia, Italy, France and Spain:

"In reality large ownership has remained outside free competition: and the modern state has respected its feudal essence, developing juridical formulae such as holding in trust, which maintain in fact the existence and privileges of the feudal regime. The mentality of the peasant has thus remained that of the servant of the soil, who revolts violently against the "bosses" on particular occasions, but is incapable of thinking himself part of a collective (the nation for the owners and the class for the proletarians) and of developing systematic action and permanent revolt to change the economic and political relations of social existence." [9]

With the arrival of capitalism came the reality of a collective struggle and, subsequently, the capability of the peasant-turned-worker "thinking himself part of a collective" - something that, as Gramsci noted, was impossible on the sporadic and disconnected feudal landscape.

Overcoming False Consciousness

"Only if false consciousness is transformed into true consciousness, that is, only if we are aware of reality, rather than distorting it by rationalizations and fictions, can we also become aware of our real and true human needs." - Erich Fromm [10]

As capitalism evolved in the United States, so too did the probability of widespread, working-class consciousness. This was evident throughout the first half of the 20th century, which birthed a radical labor movement that garnered many key victories. However, despite this period of working-class progress, capitalism ultimately prevailed. The late-1900s brought higher concentrations of wealth, tax schemes beneficial to the wealthy, increased inequality, and an overall deterioration of the industrialized working classes which, after fighting for decades to carve out a piece of the pie, were decimated by globalization.

Our new reality is now shaped by crippling and lifelong debt, poverty wages, chronic underemployment and unemployment, and rampant insecurities regarding access to basic necessities. The problems faced by Owen, Crass, and the entire working crew showcased in Tressell's book are the same problems we face now. They are the same fundamental problems faced by working-class people centuries over: a lack of autonomy, a lack of control, and a near-total absence of self-determination. And, ironically, with the onset of globalized capitalism, the ownership class has become more connected than ever, while the working class has become more disconnected than ever. This disconnectedness, and the reversal of many of the hard-fought gains won by organized labor, has created an environment that breeds false consciousness.

The modern, disconnected working class has become less reliant on one another and more susceptible to the corporate culture directed from the top. This hegemonic culture now influences everything from public schooling to advertising and marketing to entertainment to the workplace. Naturally, the isolation and "social dislocation" that has accompanied this culture (and the material conditions shaped by globalized capitalism) "breeds a reactionary form of nostalgia." [11] This cultural effect helps explain the tendencies of members of the working class to embrace divisive (and ultimately self-destructive) ideologies such as racism, misogyny and homophobia, to vote against their best interests, to worship wealth and celebrity culture, and to gravitate toward proto-fascist elements such as the Tea Party. In this sense, the persistence of false consciousness is directed, or at least stimulated, from above. "To deny this," as Michael Parenti wrote, "is to assume there has been no indoctrination, no socialization to conservative values, no control of information and commentary, no limitation of the topics to be considered in the national debate… and that a whole array of powers have not helped pre-structure how we see and define our own interests and options." [12]

False consciousness is, at its core, an ideological problem; but it is shaped by the realities created by capitalism - exploitation, isolation, and dehumanization - as well as the mechanisms that force capitalist culture upon us, mainly derived from the privatization and profitization of elements that influence thought, such as education systems and media. Thus, the hegemonic culture that dominates working-class thought serves as a deceptive foundation whereas the appearance of conscious thought, and even the conscious seeking of knowledge, is not as free-flowing as it appears to those who actively engage in this process. Friedrich Engels explains:

"Ideology is a process accomplished by the so-called thinker consciously, indeed, but with a false consciousness. The real motives impelling him remain unknown to him, otherwise it would not be an ideological process at all. Hence he imagines false or apparent motives. Because it is a process of thought he derives both its form and its content from pure thought, either his own or that of his predecessors. He works with mere thought material which he accepts without examination as the product of thought, he does not investigate further for a more remote process independent of thought; indeed its origin seems obvious to him, because as all action is produced through the medium of thought it also appears to him to be ultimately based upon thought." [13]

Overcoming false consciousness will require a complete rejection of hierarchical relationships from within the working class, especially in regards to education. Since public education is trending in an opposite direction, with highly-structured and authoritative elements being introduced through legislation like No Child Left Behind, programs like Common Core, and privatization efforts centered in the charter school movement, informal programs must develop. This will require interaction. This will require a willingness to discuss difficult topics, and attempts to cut through hardened and callused dissonance, ala Tressell's protagonist, and a rejection of traditional notions of education as being characterized by formal, top-down, dictating interactions. This will require an understanding that "there is no such thing as a neutral educational process," and that "education either functions as an instrument which is used to facilitate integration of the younger generation into the logic of the present system and bring about conformity or it becomes the practice of freedom, the means by which men and women deal critically and creatively with reality and discover how to participate in the transformation of their world." [14] This will require the realization that we are more than just commodities.

Notes

[1] Karl Marx, A Contribution to the Critique of Political Economy (1859). Accessed at https://www.marxists.org/archive/marx/works/1859/critique-pol-economy/preface.htm

[2] Karl Marx, The German Ideology. Part 1: Feuerbach, Opposition of the Materialist and Idealist Outlook, The Illusion of the Epoch. Accessed at https://www.marxists.org/archive/marx/works/1845/german-ideology/ch01b.htm

[3] Karl Marx, Capital: Volume 1, Chapter Six. Accessed at https://www.marxists.org/archive/marx/works/1867-c1/ch06.htm

[4] Ibid

[5] Marx, Capital: Volume 1, Chapter 27. Accessed at https://www.marxists.org/archive/marx/works/1867-c1/ch27.htm

[6] Marx, Capital: Volume 1, Chapter 26. Accessed at https://www.marxists.org/archive/marx/works/1867-c1/ch26.htm

[7] Karl Marx, The Eighteenth Brumaire of Louis Napoleon (1852), Chapter 7. Accessed at https://www.marxists.org/archive/marx/works/1852/18th-brumaire/ch07.htm

[8] Antonio Gramsci, Workers and Peasants. L'Ordine Nuovo, 2 August 1919. Translated by Michael Carley. Accessed at
https://www.marxists.org/archive/gramsci/1919/08/workers-peasants.html

[9] Ibid

[10] Erich Fromm, Marx's Concept of Man, (New York, NY: Frederick Ungar Publishing, 1961), 1-85. Accessed at http://www.marxists.org/archive/fromm/works/1961/man/index.htm

[11] Robert Putnam, Bowling Alone: The Collapse and Revival of American Community (Simon & Schuster, 2000)

[12] Michael Parenti, Dirty Truths: Reflections on Politics, Media, Ideology, Conspiracy, Ethnic Life and Class Power (San Francisco, CA: City Lights Books, 1996), 210.

[13] Friedrich Engels in a letter to Franz Mehring, July 14, 1893. Accessed at https://www.marxists.org/archive/marx/works/1893/letters/93_07_14.htm

[14] Richard Shaull, Preface to Pedagogy of the Oppressed (Paulo Freire). (2000) New York : Continuum