A Brutal History: Slave Patrols and Building a Racist System with Political Power

By Kaity Baril

In the US, the modern context of ruthless policing or oppressive social control originated as far back as the 1790s. The Charleston City Watch and Guard controlled the movement of the slave population at the time. The Guard was armed with swords and pistols, and it imposed a nine o’clock curfew for Black residents of the city. White slave owners wanted to prevent uprisings and revolts. Patrols closely monitored those in captivity, especially when they were working outside of the sight or the control of the enslaver. 

The creation of the first publicly funded police force, in Boston, was in the 1830s. By the 1890s, every major city in the United States had a police presence, born from racist, slave patrols in the era of slavery and relied on through  Black Reconstruction, and the Jim Crow era. 

Now, rather than upholding slavery, cops enforce laws and policies similarly meant to control the lives and movement of Black people. The late 1960s and early 1970s was a period of enormous social turmoil that raised the possibility of revolution. All fundamental institutions of society—the government, the “free” market, the military and war, the police, the nuclear family, white supremacy and others—were challenged. The elite, white, ruling class responded to these direct challenges to their power with Lyndon B. Johnson’s “War on Crime,” followed by Nixon’s “War on Drugs,” which were jumping off points for subsequent administrations to maintain their preferred social order. The “War on Drugs,” renewed with vigor by Ronald Reagan, still rages, and the U.S. has had the highest incarceration rate in the world since at least 2010. The increase of law enforcement in schools creates a “school to prison pipeline,” in which out-of-school suspensions, expulsions, and school-based arrests are increasingly used to deal with student misbehavior, especially for minor incidents, and huge numbers of children and youth are pushed out of school and into the juvenile and criminal justice systems. Not surprisingly, children of color (as well as children with disabilities and children from other vulnerable populations) are disproportionately targeted with these punitive measures.

During the 1980s, the ideology of “zero tolerance” school discipline originates from the “get tough on drugs and crime” policies of that era. This was also the dawn of mandatory minimum sentencing laws — fixed sentences for individuals convicted of a drug crime, with no judicial leniency allowed.  More than 1.6 million people are arrested, prosecuted, incarcerated, placed under criminal justice supervision, and/or deported each year on a drug law violation. “Three-strikes” laws, now in place in 28 states after first appearing in 1994, require anyone previously convicted of two or more violent crimes or serious felonies to receive a life sentence upon a third felony conviction,, regardless of the circumstances or, as in California, sometimes even the severity of the offense (e.g. felony petty theft).  

The Clinton Administration’s Violent Crime Control and Law Enforcement Act of 1994 was the largest crime bill in the history of the country. It provided 100,000 new police officers, $9.7 billion in funding for prisons, and $6.1 billion in funding for prevention programs.

The “War on Terror,” following the September 11, 2001 attacks, was a catalyst for the use of military grade weapons on protestors, most conspicuously in Ferguson in 2014, following the fatal police shooting of Michael Brown. So began the Black Lives Matter movement. 

Cops are Tools of Class Oppression and Mass Incarceration

For decades, starting in 1966, school districts across the country employed the “Officer Friendly” program that brought cops into local Elementary classrooms. Their goal was to indoctrinate children with the belief that the police are an indispensable part of society, who not only uphold the law but protect them. Perhaps this is because the police were established to protect the interests of the wealthy. Racial violence has always been a part of the mission to protect private, crooked institutions.

The institutions that the State has endowed with the most direct power over people’s lives, and a disproportionate share of tax dollars, are the police, prisons, courts, and the military. These enact forms of legalized punishment and repression under the guise of neutrality by being “bound to laws.” In reality, the laws primarily serve one class: the wealthy. Cops are the primary line of defense for a small fraction of the U.S. population – a handful of private corporate owners. A clear example of this is the role police played in the housing crisis. 

The number of empty, unsellable homes far exceeds the number of homeless. Based on currently available numbers, there are about 31 vacant housing units for every homeless person in the U.S. If policing served the people, cops would have arrested the bankers and the white collar criminals who made enormous profits by manipulating the housing market, even after their schemes created a massive global recession in 2008, and a spike in homelessness. Cops would be helping to seize homes to end, not create, homelessness. Yet evictions continue on a daily basis.

Who does policing target? Police are typically deployed to criminalize poverty, concentrating their efforts on criminalizing those with dark skin, forcing millions of people – primarily people of color, people with mental illness, and those in poverty – into the prison system, depriving them of voting and employment rights, and thereby preserving privileged access to housing, jobs, land, credit, and education for whites. Police are used to break strikes and assault picket lines, where workers are struggling for basic human rights and better conditions. Protests and uprisings during the Black Lives Matter movement have resulted in the use of military crowd control techniques. The political aim of the police is seemingly to silence the demonstrators and curtail their constitutional right to free speech and freedom of assembly, especially Black, Brown, Indigenous folks, and communities of color.

The Violent Military Industrial Complex Leaks into the U.S. Police State

The Military Industrial Complex is directly connected to policing and the Prison Industrial Complex in this country. American policing has become unnecessarily and dangerously militarized, in large part through federal programs that have armed state and local law enforcement agencies with the weapons and tactics of war, with almost no public discussion or oversight. The U.S. already acts as the police force of the world, enforcing authority through drone wars, proxy battles, and meddling. Black liberation is a global struggle, and there is a link between racial oppression internationally and domestically. A militarized police is only equipped to escalate situations.

Throughout US history, the police (including federal policing agencies like the FBI) have attacked and undermined social justice organizations and efforts, at home and abroad, through various forms of surveillance, infiltration, sabotage, and assassination. The political function of the police destroys any form of revolution, so it’s no surprise that in the 10 years of anti-establishment social unrest between 1965 and 1975, the number of police officers grew by roughly 40 percent nationally. In 1974, $15 billion was spent on criminal justice, 57 percent going directly to police expenditures4. With this increase of spending, the FBI’s infamous COINTELPRO “neutralized” political dissidents and threats, like the Black Panther Party, through subterfuge and extreme violence. In league with local police units, the FBI declared war on radicals and groups from nationally oppressed communities. Then, the Special Weapons and Tactics (SWAT) teams were first formed in Los Angeles in 1968. Fifty years later, the US still holds these political prisoners captive, like Mumia Abu-Jamal. The Free Them All Campaign continues to advocate for their release, even as the police continue to use these tactics against protestors today

Using federal funds, state and local law enforcement agencies have amassed military arsenals to wage the failed “War on Drugs,” disproportionately in communities of color. Aggressive enforcement of this mandate from decades ago has lost its public mandate, as 67 percent of Americans think the government should focus more on treatment than on policing and prosecuting drug users. Aggressive drug arrests and prosecution has impacted millions of lives , disproportionately in communities of color, though drug use rates are quite similar across race and class. Law enforcement agencies’ routine use of heavily armed SWAT teams to search people’s homes for drugs is the same hyper-aggressive form of domestic policing that killed Breonna Taylor.  

The militarization of American policing is evident in police officer training, which encourages them to adopt a “warrior” mentality and view the people they are supposed to serve as enemies. It’s also evident in the equipment they use, such as battering rams, flashbang grenades, and APCs. The 1033 Program transferred surplus military equipment to civilian police departments. Only 45 days after the September 11, 2001 attacks, Congress effortlessly passed the Patriot Act , which George W. Bush signed less than a month after the United States invaded Afghanistan, as part of the “War on Terror”. It broadly expanded law enforcement powers to search, surveil, investigate and indefinitely detain people. Among its effects, the Patriot Act has been used to expand the racist war on drugs. 

Additionally, the Department of Homeland Security, created in 2002 to coordinate government intelligence gathering in order to improve counterterrorism efforts,  has set up centers with the FBI and local police that have been used to spy on protest movements, from Occupy Wall Street to Black Lives Matter. More than 7,000 people were arrested during the Occupy movement over the course of just a few months. These arrests, alongside incidents of police brutality, were intended to stamp out a movement that took aim at the face of class oppression from the rich, elite of Wall Street.

Since May 2020, the uprising spurred by the police lynching of George Floyd, has intensified the militarized mobilization of law enforcement. The police forces are equipped in full riot gear and use weapons designed for war. Black and Brown activists in the United States, especially during the Ferguson protests, have described domestic police departments as “occupying forces,” much like those in Afghanistan or Yemen or Palestine. In fact, allowing Israeli forces and U.S. participants to learn from each others’ violent practices and tactics results in the violation of the human rights of Black and Palestinian people, but there are efforts to end this through a campaign called, “End the Deadly Exchange.” Our police, at the behest of local government, wield not only military arms, but what they’ve learned from the military’s formal joint training, tactics (both street combat and psychological operations), and other means of  suppression. At least 200 cities in the U.S. had imposed curfews by early June, while more than 31 states and Washington, D.C. activated over 75,000 National Guard personnel, arresting over 10,000 people. Yet widespread police brutality and the mobilization of military law enforcement tactics, like kidnapping protestors, have only furthered massive civil unrest. 

The Case for Revolutionary Optimism: A Path towards Abolition

So, how do we fight an institution doing what it has been designed to do, one that’s protected by government leaders and employment contracts, and is therefore incapable of reform?  The problems of punitive, racist policing are cultural — ingrained in our society — and cannot be solved by merely identifying a couple murderers or “bad apples,” if you will. 

Given how corrosive policing has historically been and continues to be, it shouldn’t be surprising that with alternatives, our society could flourish without cops. Policing could, and should, be defunded and abolished.

A society that prioritizes human needs ahead of profit means communities that have sufficient housing, food, health care workers, prisoner re-entry services, and community practices that hold all of its members accountable for any harm and enact restorative justice. Mutual aid, rather than one-time giving events, would allow us to share our skills collectively and all contribute. 

It may seem implausible or unreachable. It requires divesting from police, prisons, and the military, and instead, investing in communities of color and supporting the public policies that encourage, not inhibit, family-sustaining wages, job development, education, and the equitable distribution of resources. We cannot accept corporate, private interests to define our way of living. The ruling, capitalist class is in power, controls our government policies, and we must not capitulate to the world they want us to live in. It is one with an illegal slave system that is the Prison Industrial Complex. A society with an abolitionist as a focus will not be built on the violence of a capitalist state designed to defend property and capital, but one in which the people are empowered to provide for each other. 

We must build class unity and solidarity through organizing within our communities to protect one another. There are few tools within the system to fight the State’s abuse politically and legally, but we can ask for the immediate release of inmates in this country’s tortuous prison system; the end of three strikes and overly harsh sentencing guidelines; changing the 13th Amendment to eliminate the clauses that allow for slavery and “involuntary servitude” for people who are convicted; the end of qualified immunity for officers; the repeal of federal programs that send military equipment to local police; the end of “Broken Windows” policing tactics, including stop-and-frisk and other police harassment tactics; the prohibition of no-knock entry; and laws that make it harder for the police to obstruct free speech activity. 

While these are only reforms, we can also strengthen community accountability models that critique punitive systems that maintain repressive, colonial ideology.  Together, we can connect movements, groups, and individuals to transgress the boundaries of institutions. These alternatives must include continuing critiques to improve social conditions, as well as provide accessible, sustainable levels of resources that are consistent with anti-capitalism, anti-racism, and anti-colonialism principles. This is how we can transform and empower communities towards justice and abolition.

Capitalism, Fascism, and the Tactics of Terror

 (Courthouse News Service photo/Karina Brown)

By Kenn Orphan

“There are decades where nothing happens, and there are weeks where decades happen.” – Vladimir Lenin

Between 1973 and 1990 scores of people were disappeared by the US supported fascist regime of Augusto Pinochet in Chile. They were incarcerated, tortured and thousands were murdered. In fact, the official total of those killed by the regime is just over 40,000. But some critics suggest it was much higher. Pinochet was able to do all of this with the blessing of the CIA who assisted him in the coup against the elected President, Salvador Allende, and in his reign of terror afterward in Chile. The painful lessons of the Pinochet years have often been obscured under neoliberal historical revisionism, but with what is currently unfolding in cities like Portland, Oregon, it is urgent to revisit them.

When Donald Trump’s federal agents rolled into Portland last week, they began to employ classic police state tactics of intimidation. Tear gas was employed, “non-lethal” munitions, and the psychological terror of unmarked vans snatching protesters, and even those simply standing by, off the streets without arrest warrants and whisked off to undisclosed locations. The use of forced disappearance should not be underestimated because it is, perhaps, the most effective tactic at crushing dissent and eliminating political rivals.

Under the fist of General Pinochet, the state became a ruthless force of terror. In September of 1973, at least 10,000 people, many of them students, activists and political dissidents, were rounded up by the military shortly after he took the office of the presidency by a US supported and orchestrated coup.They were taken to the National Soccer Stadium in Santiago where they were subjected to torture or were massacred outright. Thousands of bodies were buried in mass graves. Thousands were never recovered as they were discarded in rivers and even in the Pacific Ocean. Even today, families await justice and the chance to bury their loved ones.

Forced disappearances are a crime against humanity according to the Rome Statute of the International Criminal Court. And there is no statute of limitations on this crime. But, as we have seen over the past few decades, the US government and military cares little for the international rule of law. Indeed, it has enjoyed impunity for its atrocities while those who violate these statutes in the Global South are often brought to trial and punished severely. The US invasion of Iraq, along with the occupation and atrocities are clear examples of this. And under Trump, the American Empire has divorced itself even more from international bodies that seek at least some regulation of state excesses or the management of crises. His withdrawal from the Paris Agreement on climate change and his recent withdrawal from the World Health Organization during a global pandemic point to a brazen disinterest in engaging with the international community.

Pinochet’s Chile was not alone in its use of forced disappearances. During the Dirty War in Argentina at least 30,000 people were disappeared and murdered by the US backed, rightwing military junta. In fact, under the US implemented and CIA backed and assisted “Operation Condor,” which targeted leftist or socialist political activists, student organizers, and academicians, the entire South American continent became a killing field from the 1970s well into the 1980s. Unsurprisingly, the genocidaire Henry Kissinger was deeply involved in these atrocities in much the same way as he was in Southeast Asia and on the African continent. And he assisted in marrying federal agencies, surveillance and state police, and paramilitary mercenaries and death squads to one another in order to carry out the crimes successfully.

It is not hyperbolic for there to be great alarm over Trump’s use of forced disappearances. Although there have been no deaths because of it, his flouting of the rule of law and use of this tactic of terror is not an accident. And the people under him have proven time and time again that they are ever willing to carry out his orders. As the election looms in November, we should not underestimate the timing of this either. Across the nation protests have arisen to confront the long legacy and continuing ruthlessness of racist, police state violence. The rage has been simmering for a long time, and the murder of George Floyd ignited and galvanized millions to take a stand. To Trump, who is one of the most overtly racist presidents to have taken office since Woodrow Wilson or Teddy Roosevelt, this represents the greatest threat to his legitimacy.

The US is now leading the world in cases of Covid-19 with over 140,000 deaths. Indeed, the pandemic is currently wreaking havoc on an American healthcare system which was already suffering from disorganization and beholden to the whims and will of merciless capitalist predation. When Trump came in, he literally threw out the handbook on how to deal with global pandemics, so the ongoing protests to police brutality provide him a perfect distraction from his colossal blundering and incompetence.

And of course, there are other ingredients to this recipe for disaster. Trump faces a weak candidate in Joe Biden, who cannot seem to form a coherent opposition to his blatant fascist impulses. If there is no meaningful alternative that represents real change in ordinary people’s lives then, like it or not, the people will not bother to vote. There is also the precarious economic situation, the elephant in the room that few wish to acknowledge. With millions unemployed and facing eviction or foreclosure, the elements of fascism may be coalesced even further. God help us if a climate change fueled catastrophe comes this summer or in the fall, because it will be the perfect storm for him to pull whatever levers necessary for him to quell dissent and remain in power. He has such mechanisms at his disposal thanks to the Patriot Act and the NDAA. He can detain any US citizen indefinitely by merely labelling them a terrorist, thanks to legislation designed and endorsed by George W. Bush and Barack Obama. And he has already begun branding anyone who opposes his tyranny, like Antifa and Black Lives Matter, with that spurious charge.

The uprisings taking place across the US are the stirrings of a global mass movement that shows great promise. That they are taking place in the most wealthy and powerful empire on the planet is an indication that this empire itself is beginning to unravel under the weight of its hubris and a long legacy of cruelty, racism and brutality. But no one should underestimate the tremendous pain a wounded giant can inflict as it falls. Its violence is unoriginal, but it will use the only tactics it knows. And we should remember that it is quite familiar with atrocities because it has visited them frequently on the Global South for decades. Portland is a portent. And, as Lenin inferred in the quote above, things can happen rapidly and in a short span of time. We would be wise to heed these urgent lessons before it is too late.

Sorry to Bother You with Twelve Theses on Boots Riley's "Sorry to Bother You": Lessons for the Left

By Bryant William Sculos

Originally published in 2019 in Class, Race and Corporate Power.

1.   Films thus far have merely interpreted the world; the point however is to change it….

This would be more appropriate as thesis eleven, but it is a crucial starting point for what follows. No matter how radical, no matter how popular, a critical film is, a film by itself, not even one as prescient and valuable as Sorry to Bother You is, is enough to change the world. Not that anyone would suggest that it could be, but radical films can serve important purposes in the struggle against capitalism and various forms of oppression. A good radical film can inspire and even simply entertain those engaged in struggle—or those thinking about becoming more active. Sorry to Bother You will not change the world, but it can be an important basis for motivation, critical conversation, and necessary enjoyment for those in struggling to do just that.

2.   Tactics should always be informed by an organized strategy.

Sorry to Bother You highlights the difference between pure subversive tactics and an organized strategy for resistance. In the film there is a group of anarchist-types, of what size or of what degree of organization the audience never sees, whose primary role in the film is to highlight the impotence of pure tactics (in this film, this amounts to clever vandalism) disconnected from a coherent strategy for organized opposition. Juxtaposed to these tactics we see the hard work of organizing a workplace and an eventual strike. While the strike may not have heralded the end of capitalism, the audience bears witness to the clear difference in results (including both the response of the capitalist class and their police force as well as the ability of the strike to bring new layers of people into struggle).

3.   As important as the superiority of tactics informed by an organized strategy is, it is perhaps as important how those on the left address their internal disagreements about strategies and tactics.

There is a subtle scene between Squeeze (the labor activist attempting to organize the workers at the telemarketing firm, played by Steven Yeun) and Detroit (perhaps the best radical feminist of color ever seen in a popular US film, played superbly by Tessa Thompson). Squeeze becomes aware that Detroit is part of the anarchist group doing the anticapitalist vandalism and instead of criticizing Detroit’s tactics, Squeeze takes the opportunity to appreciate that they are both on the same side of the struggle. This solidaristic interaction serves as the basis to build deeper, more active solidarity in the future (some of which we see later in the film). It is often difficult for those on the left to ignore or at least put aside disagreements over tactics and strategy, and sometimes it is important that the Left not leave disagreements unaddressed, but Sorry to Bother You provides some insight into how the Left can deal with internal, and interpersonal, disagreements in ways that do not further alienate us from one another. After all, the Left needs all the comrades it can get. What makes someone a comrade is a contentious issue to be sure, but it is an important one that the Left should continue to reflect on.

4.   Solidarity across identities is crucial.

Perhaps one of the most obvious—though no less important—lessons from Sorry to Bother You, with its awesome diverse cast and characters, is that class has colors and genders and a variety of other identities that come with their own unique oppressions that condition the experience of class in diverse ways. Not only does the film illuminate the intersections of racism and capitalism (the “white voices” are the stuff of film legend here), but we also see cross-racial, cross-gender, and even cross- (fictional) species solidarity. If Sorry to Bother You does one thing well (and it does way more than just one thing well), it is expressing the importance of building this kind of intersectional solidarity, as well as how the variable experiences of class can be navigated without chauvinism or exclusion. While the treatment of non-fictional racial and gender solidarity is powerful in its own right, Boots Riley’s use of the (for now…) fictional equisapiens drives the point home. Ending the exploitation of some group at the expense of others can never be an acceptable Left position.

5.   Art can be radical, but not all subversive art is radical, at least not on its own.

Detroit, in addition to her day job as a sign twirler and then as a telemarketer, is an artist. Beyond the politics of Sorry to Bother You, the film also delves into the difficulty of being a subversive artist within the confines of capitalism, which demands that all art be commodifiable in order to be of any value. Despite Detroit’s best efforts to resist this pressure, we see her engage in a powerful and uncomfortable piece of performance art where her audience is asked to throw things at her, including broken electronics and blood-filled balloons. The scene is a bit of a parody of ostensibly “radical” art that is consumed by a primarily bourgeois audience. Subversive art that challenges the commodity-form can itself become commodified, but it can still be useful as a foundation to challenge artistic norms and social conventions, break down the barrier between performer and audience. However, even at its best there is no guarantee that anything will fundamentally change because of these dissensual elements. Sorry to Bother You is a better example of what radical, subversive art can be than the artistic performances it portrays—though neither one is the basis for revolutionary activity. While the critical theorists and postmodernists of the late twentieth century are right to emphasize the importance of aesthetics in radical politics and resist the temptation, embodied most noticeably in socialist realism, to use art strictly instrumentally, art disconnected from organized struggle is bound to be as ineffective as any tactic disconnected from organized struggle. Sorry to Bother You does not provide a clear alternative, but it does provide a powerful basis to think through the question of how art can relate to radical politics, and radical politics to art, effectively.

6.   Material conditions are shaped by ideological conditions, which in turn affect our psychologies.

As the protagonist Cassius “Cash” Green (portrayed by Lakeith Stanfield with incredible complexity and skill to make the audience cringe in every instance they are supposed to) moves up the ladder at the telemarketing company, after living in poverty for years, his perspective on poverty and the plight of workers shifts in perverse but predictable directions. Consciousness is never one-to-one with class position, something that is perhaps still too obvious for the Left to effectively grapple with, but the radical beauty of Sorry to Bother You is how well Boots Riley is able to show how consciousness changes as wealth (though not always identical to class position) increases. Capitalism as a whole dehumanizes even those who benefit from it, though workers and the poor and oppressed should have little patience or sympathy for those who benefit unequally from the exploitation they reproduce. As difficult as it is, it is important to remember this, that even as capitalists and the defenders of capitalism come to personify the evils of capitalism, they too are driven by the heinous psycho-social incentives of the system. While this is, in itself, important to be cognizant of, it is more important to be aware of the process through which this happens to middle class people, and even workers fortunate enough to escape the dregs of poverty wages.

7.   Contacting your elected officials is not nearly enough and can actually be demoralizing and demobilizing.

One of the best scenes in the film, enhanced by the speed with which is begins and ends, is when Cash decides to make public the genetic alteration plans of Steve Lift (CEO of the Amazon-like WorryFree, played by Armie Hammer). Cash goes on an absurd reality TV show and various news programs to tell the world about the equisapien experiments and implores people to contact their elected officials. The montage ends with WorryFree’s stock rising and the general public excited about the new technological developments. Nothing changes. The lesson here is that Cash was relying on the representatives of the system that encourages the kinds of perversity that Steve Lift represents to solve the problem. Cash encouraged people to place their hope in decrepit politicians. The audience experiences the results too quickly. The montage is powerful as it stands, but it is worth questioning whether the full range of critical points here might be lost on even a well-focused self-reflective audience (though I noticed so perhaps I’m the one being too cynical). Cash placed his hope in the automatic negative reactions of people—people who have been conditioned by capitalism to view all technological developments as progressive and liberating—to resist those changes. Back in the real world, while there are some instances where outrage may seem (or even actually be) more or less automatic, there is often unseen or unacknowledged organizing and propagandistic work being done to produce an effective public reaction. The best recent example of this is from the 2017 airport protests/occupations in reaction to President Donald Trump’s Muslim ban. While some of the people showed up at the airports spontaneously, there were also a number of left-wing groups, of diverse politics, working to make these actions effective. It is likely we would not have witnessed the positive results we saw from these actions had it not been for the quick, organized work of activists on the ground. And yet, it all appeared rather spontaneous.

8.  The truth is not enough, and it will not set us free. Truth is not irrelevant, but it is not enough for the Left simply to be “right.”

Related to thesis 7, Cash relies on his exposing the truth to the world to be the catalyst for widespread resistance to the practices of WorryFree. Mind you, this is all taking place in a world where all of the other dehumanizing practices of WorryFree, such as: lifetime contracts for workers, with all room and board provided but without pay, are deemed acceptable. Why would artificially producing human-horse hybrid workers be any different? While there is a vital educational role for the Left to play in providing the factual basis for the need for organized resistance and building an alternative to racist, patriarchal, imperialist capitalism, these facts are not enough. Facts can be interpreted in various ways and perverted by the mouthpieces of capitalism, often most egregiously by the ostensibly liberal vanguard of “progressive” capitalism. The Left needs to not only be “right” but it also needs to provide deeper context and present viable options to pursue. Put differently, in addition to having the truth on its side, the Left needs to be persuasive.

9.   Automation is complicated and likely will not take the forms or have the effects the public are often led to believe it will have.

The world has been browbeaten into thinking that the worst consequences of increased automation in the twenty-first century will be mass unemployment. Sorry to Bother You, believe it or not, provides a glimpse at one more realistic alternative—as well as a basis for a more honest look at the effects of automation. First, as we have seen throughout the history of capitalism, workers themselves, both physically and psychologically, are made into automatons. Second, the worst consequences of automation is not joblessness but deskilling. Part of the automation of human beings is the decreased cognitive and creative labor that more and more jobs will require or allow. Companies, whether it is WorryFree or Amazon, would much prefer the less expensive route of encouraging society, primarily through culture and schooling, to produce less thoughtful, more compliant workers, rather than spend huge sums of money on automation technologies that could become obsolete within a few years. Automation technology under capitalism is expensive. On the flipside, people under capitalism have been made to be quite inexpensive. Maybe we all will not be turned into human-horse hybrids, but given the trajectory of undemocratic automatic in the early years of the twenty-first century, we will not likely be looking at a Jetsons-esque lifestyle for everyone. People will likely continue to be subjected to intense pressures to physically, psychologically, and chemically alter themselves in order to acquire even slightly higher wages.

10.  People, especially workers within capitalism, are willing to accept very little money or benefits in exchange for their labor and even their lives.

Capitalist exploitation and oppressions degrade people. Capitalist ideology convinces people that they are merely worth whatever some boss is willing to pay them—and they are fortunate to have what little they have. After all, there are plenty of people with less. This reality puts impoverished workers in a terrible situation when bosses try to buy them off to undermine labor organizing or threaten a worker with firing for talking about politics at work. This reality is also part of the root cause of conservative labor union practices, which often sacrifice anything beyond moderate gains in wages and benefits for worker compliance. The promise of a more lavish lifestyle, new clothes and a new car (or really just a car that is reliable) is what motivates Cash to sell-out. Scabs may indeed be the scum of the Earth from a labor organizing perspective (and there’s no reason to think otherwise), but they are motivated by the very same things that motivate workers to sell their labor for a wage in the first place. So really, besides the immediacy of the betrayal, what is the difference between a scab and worker who refuses to join their union or a worker who does not vote to support a strike? The results and the motivations are fundamentally identical. This is not a defense of scabbing (as if such a defense were actually possible), but it is a lesson that needs to be learned. Capitalist ideology is extremely powerful, and it compels us all in various ways to become subjects of our exploitation and the exploitation of others. Scabs and other types of non-class-conscious workers are as much a product of capitalism as the credit card is.

11.  Sorry to bother—and even betray—you, but apologies and forgiveness matter.

Even after Cash betrays his fellow-workers and friends by crossing their picket lines multiple times, once he realizes his grave error and is determined to join them in struggle, his friends forgive him. They accept his apology. The apology does not change what Cash did, but it reflects his commitment to doing the right things moving forward. This might be one of the hardest lessons for the Left to learn from this movie. How does one forgive someone who has betrayed them, especially when it was not just a friendship that was betrayed but an entire movement? However, put differently, how can the Left ever be successful moving forward without the capacity to forgive and work alongside those who have actively worked against the Left in their past? Where is the place for former liberals (or even former conservatives or reactionaries)? Where is the place for former scabs? Sorry to Bother You argues that despite the awfulness of one’s past positions and actions, the answer to these two preceding questions is: among the Left. Very few people are born into radical politics, and almost no one holds the right views from the start, and so people need time to learn and grow. Sometimes it is a very longtime filled with egregious beliefs and behaviors—but if the Left is to ever be effective, it will be populated mainly by these kinds of people.[1]

12.  The first win (or loss) is only a beginning…

Sorry to Bother You ends with a victory of sorts. A small one. Without spoiling too much, the lesson here is that strikes, whether successful or not, can only ever be the start of a revolutionary movement. Same for protests. Protests in and of themselves are not going to bring down a government or a political-economic system. Strikes will not either. There is plenty of debate on the Left about whether a mass general strike could do that, but even with something as powerful as a general strike (which is really only practically imaginable with preliminary strikes and protests preceding it) it would be unlikely on its own to replace capitalism with socialism (or whatever your preferred label for a democratic, egalitarian form of postcapitalism is). Revolutionary transformation is not something that can be won or lost overnight, with one victory—nor can it be lost with one loss, by one strike that fails or never happens, by one protest that has low turnout or fails to motivate further actions. Hope is crucial, but it must be tempered by a realistic pessimism regarding the struggle ahead. There will be many loses and hopefully many more wins—but the struggle continues. Even if capitalism were successfully dismantled, what replaces it will also be an object of struggle, one that will require that we learn as much as we can from all the struggles that precedes it.

Bryant William Sculos, Ph.D. is Visiting Assistant Professor of global politics and theory at Worcester State University. He was formerly a Mellon-Sawyer postdoctoral fellow at the University of Massachusetts Amherst and 2019 Summer Fellow at the Institute for Critical Social Inquiry at the New School for Social Research. Bryant is the Politics of Culture section editor for the open-access journal Class, Race and Corporate Power and contributing editor for the Hampton Institute. Beyond his work for the aforementioned outlets, his work has also appeared in New Politics, Dissident Voice, Truthout, Constellations, Capitalism, Communication, & Critique (tripleC), New Political Science, and Public Seminar. He is also the co-editor (with Prof. Mary Caputi) of Teaching Marx & Critical Theory in the 21st Century (Brill, 2019; paperback forthcoming July 2020 with Haymarket Books).

Notes

[1] Although she was writing about how socialists should deal with liberals at Women’s Marches, Keeanga-Yamahtta Taylor’s writings served as crucial inspiration for this point. See: “Don’t Shame the First Steps of a Resistance” in Socialist Worker, Jan. 24, 2017. Available online at: https://socialistworker.org/2017/01/24/dont-shame-the-first-steps-of-a-resistance.

Resistance, Anarchism, and the Black Bloc: An Interview with Lacy MacAuley

By Peter Schmidt

The University of California at Berkeley probably will not be the last American college to experience mayhem at the hands of "black bloc" militants.

In the weeks since President Trump took office, such activists have mounted destructive protests not just on Berkeley's campus but in the streets of Portland, Ore., and Washington D.C. Although the target of their Berkeley action, the right-wing provocateur Milo Yiannopoulos, has been sidelined as a result of controversy over his remarks about pederasty, other similarly incendiary "alt-right" leaders, such as the white supremacist Richard B. Spencer, remain on the college speaking circuit.

The "black bloc" label, attached to those who broke windows and set fires at Berkeley, refers not to a specific organization but to a specific tactic that involves wearing black clothing to blend in with other activists, shielding one's identity behind bandannas or masks, and causing disruption to get a point across.

Lacy MacAuley, a member of the D.C. Antifascist Coalition, has been a public face for such militants. In January, for example, she was a spokeswoman for DisruptJ20, the group that organized Inauguration Day protests, without permits, at which black-bloc activist destroyed property in downtown Washington and skirmished with the police. On a national level, she has provided media representation for anarchist and leftist activists for about 12 years.

In February, The Chronicle asked Ms. MacAuley about this month's chaos at Berkeley and the likelihood that other campuses will see similar activity. Following is an edited and condensed transcript of that interview.

Q. When protesters this month smashed windows and started fires at Berkeley, the university blamed such actions on "black bloc" members who had "invaded" the campus. Do you have any reason to believe that students were among the people who caused destruction there? If not, how would they have been drawn there?

A. The black-clad anarchists who were present at UC-Berkeley were a blend of students and nonstudents. The group was there in response to someone who was a vitriolic fascist, Milo Yiannopoulos. There didn't have to be a huge system of organization under that action. There was some organization, but I really think that most people were responding to the obvious signs, in front of everyone right now, that the fascists are starting to really gain a foothold and that represents a danger to all of us. That is why we responded in force.

Q. Tell me about the black bloc. Does it have any sort of leadership structure?

A. The black bloc is certainly not under some sort of hierarchy or leadership structure, as a rule. Most black blocs are really just people who are temporarily masking themselves because they fear retribution - either now or at some point in the future - due to their fighting injustices.

The political philosophy of many, but not all, of the people who participate in the black bloc is the political philosophy of anarchism. That is why people associate anarchism with disorder or violence. That is really far from the truth of what an everyday anarchist actually practices and believes.

Anarchism is based on mutual consent, and the so-called violent aspect of black blocs and anarchism really needs to be understood. I mean, can you really commit an act of so-called violence against a window, or is an act of violence something that you commit against a person? What most people in the black bloc would say is that it is not violence to break a window.

Q. How much of a presence are militant anarchists on or near college campuses? Are there specific places where we are likely to see them become active in the coming years?

A. The level of militancy will go up while we see our government, at this moment, actively impinging upon the rights of everyday people. We have already seen the U.S. government make reality policies like the Muslim ban, a "military operation" that enforces immigration law, and violation of trans youths' rights. To a lot of people, the only logical response is to make a strong stand against that.

When the only thing that you can do is flood into the street and demand that your right to exist be protected, that is what you are going to do. On college campuses, where there are a large number of people whose rights are being violated, I suspect you are going to see many more people who are going to be rising up.

Q. Back in the Vietnam War era, colleges themselves became the targets of militants. Are there specific actions by colleges that are likely to prompt actions against them?

A. Colleges that really protect platforms for individuals who are already rich, white males - who already have their voices amplified and valued much more than other people's voices - are going to see, probably, much more resistance.

We are not protesting because we don't respect free speech. We're protesting precisely because we have already heard these people. We have already listened, and we believe them, and we believe that they pose a threat to our right to exist. That is why we don't view what they are doing as a simple act of free speech. We view it as mobilizing for further violating our rights, and therefore we have to resist.

Q. A Tennessee lawmaker has cited the recent unrest at Berkeley in proposing legislation that would require public universities to discipline any student who tries to shout down a speaker. Do you see such measures as likely to be much of a deterrent?

A. It likely would have a chilling effect on protest at a time when we in our country absolutely need to be protesting. At a time that is so crucial to rising up, that would be the wrong action. It is valuable to consider that all of our systems, even in academia, absolutely privilege the speech of rich, white males and others who are somewhere on that ladder of privilege.

What we don't need to do is create more protections for people who already have a platform. We need to create a horizontal structure where everyone's speech is actually equal.

Q. If you are unhappy with the Trump administration or the current Congress, why not join, say, the College Democrats, and try to put new people in office?

A. The perspective of most of us who are anarchists, and who are participants in the black bloc, is that we don't see the two-party system as a viable way to conduct society. We don't see it as just and fair and valuing and respecting people's lives. So the best way is to actually inspire people to rise up, to resist, and to change the way that our system is actually structured.

Q. You have tweeted about being barraged with anonymous harassment and threats as a result of your political activities. Are college students who publicly espouse views and tactics similar to yours going to be safe?

A. We need to realize that, right now, that is going to happen to people who have the hope and the will to stand up and resist. Should you let it dissuade you from taking actions you need to take to protect what you love? No. Absolutely not.

Peter Schmidt writes about affirmative action, academic labor, and issues related to academic freedom. Contact him at peter.schmidt@chronicle.com.

This interview originally appeared online at The Chronicle and in the The Chronicle of Higher Education's March 10, 2017 issue .

To Escape Trump's America, We Need to Bring the Militant Labor Tactics of 1946 Back to the Future

By lifelongwobbly.com

Back to the Future, Part 1:

The last general strike in the US was in Oakland in 1946. That year there were 6 city-wide general strikes, plus nationwide strikes in steel, coal, and rail transport. More than 5 million workers struck in the biggest strike wave of US history. So what happened? Why haven't we ever gone out like that again? Congress amended US labor law in 1947, adding massive penalties for the very tactics that had allowed strikes to spread and be successful - and the business unions accepted the new laws. In fact, they even went beyond them by voluntarily adding "no-strike clauses" to every union contract for the last 70 years, and agreeing that when they do strike in between contracts it will only be for their own wages and working conditions, not to support anybody else or to apply pressure about things happening in the broader society. When we allowed ourselves to lose our most important weapons 70 years ago, we took the first step towards Trump's America. We're stuck in the wrong timeline - if we want to get out, we have to bring the militant labor tactics of 1946 back to the future!

Back to the Future, Part 2:

The Oakland General Strike began early in the morning of December 3, 1946, when police were trying to break up a picket line of mostly female department store clerks who had been on strike since October 21 ("Back to the Future Day"). A streetcar driver saw it happening and stopped his car. This stopped all the cars
behind him. All of the passengers who were no longer going to work began immediately picketing at other businesses in Oakland, calling out those workers, and shutting down the businesses. The strike spread from there. Some important points:

1. The heroes of this story are the department store clerks who maintained an effective picket for 6 weeks, shutting down the operations of the business, refusing limitations on their ability to picket, and defending their picket when the cops were trying to break it. We need to re-learn how to organize "hard" pickets which actually disrupt commerce, and how to defend those pickets from our enemies. We also need to reject all of the limitations that courts, and the unions, will tell us we have to impose on our pickets.

2. The streetcar driver who stopped his car when he saw the cops breaking the picket deserves an honorable mention, like Peter Norman ("the white dude" at the Mexico City Olympics). He knew which side he was on, and he didn't just keep moving. He saw fellow workers under attack and he used his power as a worker to support the right side - despite the fact that the retail workers strike had no immediate tie to his own wages and working conditions. He didn't ask his union if it was OK. He didn't wait to go back to his union meeting and ask them to pass a resolution supporting the retail workers. Basically, it doesn't even matter whether he was a union member. It doesn't even matter if he abstractly thought that women should be quitting their jobs now that World War 2 was over, or if he abstractly supported Jim Crow - he supported fellow workers against the cops. Since 1947, "secondary strikes" like that have been illegal, and his union could have been attacked by the court - but the union probably would have been training him all along that he can only strike in between contracts, and definitely not for anyone else's cause. We need to reject any limitation on our ability to strike in support of fellow workers, or to strike about things beyond our own specific workplaces.

3. The passengers on his streetcar and the ones behind it also deserve credit for immediately forming mass pickets, reinforcing the retail workers' picket and also spreading throughout the city and pulling other workers out on strike. They didn't come up with this all in the moment, they learned how to do this over years of tough strikes, including the 1934 general strike in San Francisco that also shut down Oakland. Mass pickets have also been illegal since 1947, and we've lost those traditions. We urgently need to relearn them.

4. The unions didn't call the Oakland General Strike - but they sure as hell called it off, and left the retail workers alone in the cold. The general strikes that have happened in the US have almost never been called ahead of time by union. They've almost always happened by workers semi-spontaneously going on strike in solidarity with other workers, supporting the demands of the first group and adding their own. (I say "semi"-spontaneously because the working class had years of practice and preparation leading into each strike - something that's been forcibly removed from our culture over the past 70 years.) Yet by the third day of the Oakland General Strike, the local union leadership was already declaring that the strike was over and everyone except the retail workers should go back to work. As the streetcar drivers were told by their union president, " The International Brotherhood of Teamsters is bitterly opposed to any general strike for any cause. I am therefore ordering you and all those associated with you who are members of our International Union to return to work as soon as possible … No general strike has ever yet brought success to the labor movement. " Once the retail workers were left to keep striking alone, it was only a matter of time before they were beaten and had to give up. If we're serious about reviving strikes, we need to prepare people as much as we can for how quickly the union leadership and the Democratic Party will do everything they can to prevent strikes from the start, and to get workers back to work.

Back to the Future, Part 3:

The 70th anniversary of the Oakland General Strike is coming up in three weeks, on December 3rd. As all of our movements go into overdrive, and we all start networking and holding bigger events than we're used to, we should consider holding "Spirit of '46" events across the country on December 3rd to talk about the Oakland General Strike and the relevance of their tactics for today. This is obviously coming up very soon, but it seems do-able, and if it's presented right, could pull a lot of interest. What else can we start doing to prepare for the kind of labor movement we need - the kind that is ready to stand up to the state and the capitalists? What should we think about the calls that have already started circulating for a general strike to stop Trump's inauguration?

1. The "Labor for Bernie" initiative showed the potential for a cross-union, bottom-up movement that fought for big goals, overcame the separation that is built into the labor movement, and directly challenged the right of the Democratic party and the labor bureaucracy to speak for union members or the working class . We've all just seen that electoral politics are inadequate to stop fascism - it's time for union members and supporters to build a similar movement that is based on supporting all labor action, rejecting all limits on strikes and pickets whether they come from the government or the unions themselves, making all pickets effective, and spreading strikes when they occur (through so-called "secondary" strikes and pickets) - as well as driving police out of the labor movement. This movement should organize in city-wide groups independently of any union structure, inviting all workers to be involved, and then those groups could network nationally. The groups should be open to any worker, union member or not, but should keep union and non-profit staff and and high officers out. Once they get going, it is important that they consider themselves to have all of the legitimacy they need to organize pickets or call strikes, whether through calling for mass workplace meetings to organize action or through supporting minority action - these groups will need to do this because the existing labor structures will put brakes on all action by citing their no-strike clauses and respect for labor law. It's important for these groups to have a name that people can identify with, like "Labor United for All", "Labor Against Fascism", or "One Big Union."

2. The IWW is experiencing a sudden growth spike, as most radical left groups probably are right now. In particular, the IWW's General Defense Commitee, which focuses on defense of the working class and community self-defense, is seeing a lot of interest of people wanting to start new locals. The GDC has a picket training that began with the 2005 Northwest Airlines strike, when the union was trying to tell workers to keep the pickets tame and ineffective. The training focuses on the tactics needed to hold effective, disruptive pickets and to maintain them against scabs. These tactics have ended up being very useful for community self-defense. We should try to make sure that we spread this picket training to as many of these new locals as possible, and prepare as many trainers as possible. If we're going to have the labor movement we desperately need, we're going to have to re-learn how to hold effective pickets, and how to engage in community self-defense - very, very quickly.

3. The growth that we're seeing shows that people think we have something to offer now that electoral anti-fascism is discredited. We should double down on our efforts to recruit and to integrate these new members. We also need to prove that they are right when they think we have something to offer. We need to organize boldly, which will inspire our new members to become active and take leadership, and will also inspire hundreds and thousands of more people to join.

4. We absolutely need to double down on our support for Latino workers. We need to prepare to mobilize boldly against any repression that they face, and to support them when/if they take action. They've already proven through the May Day strikes of 2005 and 2006 that they know how to organize mass industrial action better than any other group of workers in this country. We also need to emphasize our Spanish-language materials and infrastructure in an effort to make our organization a useful tool for Latino workers.

5. Millions of union members, and workers, voted for Trump. A lot of factors went into this, including massive undercurrents of hatred and bigotry, but it also seems that there was an economic element - many white workers saw him as the only program offering anything different from decades of factory closures, social cuts, and poverty with no escape. Our best bet to win them away from fascism is if we show that we have a real program to fight for, and win , a better world. If we can't do that, we won't. (The business union leadership have already thrown themselves on the mercy of the victor and declared that they're ready to work with Trump - but it's debatable whether he'll have any use for them.) We're on the verge of being in a similar situation for organizing as radicals were during Jim Crow - and we will have to organize in the same way, focusing on the needs and defense of the most oppressed and vulnerable groups of workers and forcing bigots at work to decide whether they'll side with the boss or with their co-workers. Someone can vote based on abstract bigotry and still choose to side with their flesh-and-blood co-workers against the boss that yells at both of them every day. And if they don't, they're scabs, and we'll have to treat them as such. As CLR James and Grace Lee Boggs put it in 1958, " if a white worker or group of white workers after reading and contributing to the paper as a whole finds that articles or letters expressing Negro aggressiveness on racial questions make the whole paper offensive to him, that means that it is he who is putting his prejudices on the race question before the interests of the class as a whole. He must be reasoned with, argued with, and if necessary fought to a finish. "

6. It's good that people are already thinking in terms of how we can use our power at work to exert pressure on our lives outside of work. We're supposed to think that we only have power at the ballot box, every four years. It's just become much more obvious to a lot of people that we don't have any power there. We need to encourage workers to think about leveraging their power at work in new ways in every possible respect. As the old slogan goes, the National Guard can't dig coal with bayonets - if the government legislates against women's reproductive rights, it can only do so if healthcare workers accept it; if the government sends more police into schools, they will only find students to criminalize if the teachers have not gone on strike. We need to push as hard as we can to break through this limitation of self-confidence, where workers think that workplace action (if they even take it at all) can only be about their own conditions. Even the head of the Chicago Teachers' Union, one of the most confrontational and inspiring unions in the country, accepts copsin schools and does not challenge these limitations. When workers do break through on this - and they've got to, sometime, somewhere - we need to be ready to support them with everything we've got.

7. The initial discussion of a general strike points to the kind of labor movement that we've needed for a long time and we're going to desperately require now. We are entering a period where the state will bring on all ferocity against any oppositional movement. They've also made it clear that the very existence of unions is one of their targets - Reagan focused on crushing militant unions to scare the rest; the current Republican party, including Trump, want to completely abolish unions, as they basically have in Wisconsin since 2011.

8. A general strike will only ever happen over the ruins of labor law and workplace contractualism. As we saw in Wisconsin in 2011, the day after people began talking about general strike, the international unions came down hard saying that nobody in Wisconsin had the authority to call a general strike, since each union's contracts prohibited striking. Ironically, if the Republicans try to pass nationwide right-to-work laws or outlaw dues checkoff, the only way to stop it would be a general strike - but the union leadership is neither willing nor even capable of calling such a strike. At the end of the day, if we believe that workers can overcome capitalism - then we have to believe that they can overcome US labor law and workplace contractualism.

9. We will also need to be ready for minority strikes or action when and if they happen. Many workers and union members may have voted for Trump and may actually want him to take office. We still need to create a movement that encourages and supports action by any size group of workers, whether it's individual fast food workers refusing to serve cops , or groups of workers going on strike, for whatever reason, even if they aren't the entire workforce. We particularly need to support trends where workers are taking action at work over issues beyond just wages and working conditions, and to emphasize how much potential power we have if we only use it. As we all begin holding mass meetings in cities around the country and building new infrastructures, we should plan out some kind of "flying picket" infrastructure which can mobilize mass pickets in immediate defense of any minority workplace action especially.

10. And what about the ideas which have begun floating around about a general strike on January 20th to stop Trump's inauguration? I would say that we in the IWW should be cautiously optimistic, but should wait and see whether this catches on more broadly before we consider officially engaging with it - in the meantime, we should emphasize our efforts to build a sustained, pro-strike culture and infrastructure along the lines of what I've written above. I want to be clear, that I think it is absolutely correct to promote as much unrest as possible (including industrial unrest) to prevent the inauguration. If there is a lot of excitement around the country for a day, or a week, or a month of "no work, no school" to prevent the inauguration, that would be a fantastic development. There are some who think that the IWW can just ignore Trump because we do not take a stand on politicians - this is missing the point of what is happening in this country and would be a disastrous mistake. The biggest challenge towards any industrial action will be the union bureaucracy. The AFL-CIO is "ready to work with Trump", and would be incapable of calling for or organizing a general strike even if they wanted to. We need to build the kind of movements which can challenge the hegemony of the business unions and call for strikes over their heads. Maybe a starting point would be agitating hospitality and restaurant workers in DC to shut down all hotels and restaurants leading up to the inauguration, or agitating media workers to refuse to broadcast anything by Trump. The main point is that there won't be one general strike that saves us and then we all go back to normal - our focus has to be recreating a culture of militant, production-stopping strikes which seek to spread through secondary strikes and mass pickets, and which take aim at all injustice in society, not just workplace issues.

Nothing is a foregone conclusion, as bad as it looks right now. One day we will raise a cooperative commonwealth from the nightmare of capitalism, and one day there won't be any more presidents to inaugurate. As surprised as we all might be to have waken up on November 9 and found ourselves hurtling towards fascism, we have to remember that sometimes we will be surprised by spontaneous outpourings of solidarity that people will show as they create new movements which leave us struggling to catch up. The protests which began the night after the election are a very encouraging step in that direction, and they still have time to spread from the street to every aspect of society.

This was originally posted at lifelongwobbly.com.