violence

Of Acorns and Martyrs: Reno 911, Police Violence, and the Prospect of Reform

By Owen Symes


Cop shows have been around since TVs first gained popularity in the 1950s. From the 1970s onwards, they’ve weighed heavily upon the popular imagination, making up around 20% of the scripted output of major US television networks even as recently as 2020. From the beginning, shows like Dragnet, Police Story, Law & Order, or SWAT have often advertised their authenticity, claiming to entertain audiences with at least somewhat plausible or realistic stories. But most of these shows are little more than copaganda. Despite the occasional episode involving police misconduct, only a few procedurals have focused on criticizing the police, most notably The Wire in the early 2000s. But as recent news has amply demonstrated, the most realistic cop show isn’t that prestigious HBO drama, but rather an oft-overlooked mockumentary that began airing around the same time: Reno 911.

 

Bad Boys, Good Cops

If you’re not aware, Reno 911 began as a parody of the reality TV show Cops, a pioneer of the genre which presented audiences with half-hour episodes filled with vignettes of officers out on patrol. In the world of Cops, the streets are usually dark, the civilians uncooperative and suspicious, the law enforcers competent, knowledgeable, worldly, sometimes even philosophical. The shaky footage and pitch-black vistas of the show are given meaning by the explanatory narration of the police themselves. Their perspective is the truth.

Reno 911 took the same cinematic techniques employed by Cops but used them to skewer, rather than valorize, the police. Instead of presenting the cops with some baseline of professional competence, as even critical dramas like The Wire typically do, Reno 911 deflates its cops, bringing them down from the mythic cultural pedestal they’ve occupied for nearly a century. In so doing, the show highlights aspects of policing that we rarely see on US television: the stupidity, cupidity, timidity so common in real departments. Nothing illustrates this better than the opening scene of the pilot episode.

While on evening patrol, deputy Garcia hears on the radio that there is an officer down and shots fired. He flares his lights and speeds to the address provided. Arriving on scene, Garcia makes for the entrance and, gun drawn but without backup, lunges into the domicile. He shouts into the darkness, “Sheriff’s department!” The lights come on and we see a wall of cops starting to yell Surprise! It’s clearly a birthday party for Garcia. Already keyed up for action, however, Garcia discharges his weapon and hits an officer. The other cops look at their fallen comrade, then back at Garcia, then begin to scan the room awkwardly as they murmur surprise. The camera zooms in on deputy Jones, who sheepishly radios: “We have an officer down…”

The cops of Reno 911 are fundamentally fearful creatures: afraid of losing respect at least as much as they are of losing their lives. Recent news out of Okaloosa County, FL and Washington, DC has made the reality of this fear abundantly, maddeningly, clear.

 

Acorn Comes Into Frame

As detailed by a recently-released police report on the incident, early on the morning of November 12, 2023, police arrived at a woman’s house in the Florida suburbs responding to a call about a missing car and a threatening boyfriend. Soon after the police arrived at the woman’s house, the boyfriend appeared. He offered no resistance while he was searched. He was then handcuffed and placed inside the vehicle of one deputy Hernandez, a non-combat military veteran who had recently become a cop.

When news arrived that the girlfriend’s car had been found, Hernandez began moving back to his SUV in order to search the boyfriend again. As he later recounted, Hernandez approached his vehicle and heard:

…what I believe would be a suppressed weapon off to the side. Definitely heard this noise. At the same time, I felt an impact on my right side, like upper torso area…Um, so I feel the impact. My legs just give out. Um, I don't know where I'm hit. I think I'm hit.

He then summersaulted away from his vehicle in a desperate attempt to gain some distance from the shooter. Now on his back, Hernandez panicked like a flailing turtle, drew his service pistol, and discharged the entire magazine into his own vehicle.

Nearby, the experienced and long-serving sergeant Roberts saw Hernandez fall, saw his terror-stricken face, and heard him screaming that he had been shot. Without taking any time to understand what was happening around her, Roberts immediately went for her gun. She fumbled the quickdraw, accidentally dislodging her spare magazine from its pouch. As it struck the ground, she began firing haphazardly in the direction she thought the shooter was. Afraid of being struck by friendly fire, Hernandez crawled to cover.

When the smoke cleared, the officers belatedly began to assess the situation. Miraculously, the hapless boyfriend, still handcuffed inside the vehicle as it was being pulverized, survived unscathed. No other civilians (or police) were harmed during the fusillade. Medical staff later confirmed that Hernandez had never suffered a gunshot wound. What had happened?

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During the subsequent investigation, Hernandez gave his statement and was allowed to watch his bodycam footage. Then he was shown a still photograph from that footage. Investigators pointed out a tiny object striking the officer’s vehicle. Gears turned within the deputy, then clicked into place, prompting him to ask a vital clarifying question: “Acorn?”

An Investigator responded with appropriate brevity: “Acorn.”

Amid stutters and pauses, Hernandez tried but failed to articulate a response, eventually admitting that it was possible that an acorn had made the inciting noise. An investigator followed up with a question I’m sure every civil servant dreads: was Hernandez, “…in general…familiar with the sound of acorns striking vehicles?” He answered in the affirmative.

Investigators now offered him a chance to watch the footage again, that he might analyze the evidence anew and judge if the acorn had in fact been the mainspring of his actions. He declined.

Deputy Hernandez resigned from the department before the investigation concluded. Ultimately, the investigators found that Hernandez had acted unreasonably. They also determined, however,  that sergeant Roberts, the other officer who discharged their weapon at the scene, had behaved within reason. The investigating officers concluded that Roberts had acted under the impression that another officer had just been shot, thus justifying the (haphazard and panicked) use of her firearm.

 

Why Don’t FireFighters Carry Guns?

On February 25th, 2024, Air Force member Aaron Bushnell self-immolated outside the Israeli embassy in Washington DC in protest against the Gaza Genocide. Having just received a call about potentially “distressing” behavior, uniformed Secret Service officers were already on the scene when Bushnell began his protest. The Secret Service response was captured by Bushnell’s livestream.

The video begins with Bushnell matter-of-factly explaining that he is about to engage in an extreme act of protest. Having done so, he calmly sets his camera down, walks into center frame, douses himself in accelerant, and lights himself on fire, yelling Free Palestine. Off screen, we hear responding officers trying to communicate with him. Once the flames appear, they begin shouting that a man is on fire, that they need fire extinguishers. But we also hear someone repeatedly yelling for the young protester – already aflame – to get on the ground. We hear this over and over: Get on the ground! Get on the ground!

Officers then appear on camera. One rapidly engages his extinguisher, befogging the area. Despite the cloud of extinguishant, Bushnell’s fire still rages. Another officer appears on camera with his service weapon drawn and pointed at the protester. As officers move around Bushnell – and through this Secret Service agent’s field of fire – we hear further pleas for extinguishers. An officer, I think it’s the one who’s been calling for extinguishers the whole time, finally exclaims, “I don’t need guns. I need fire extinguishers!”

When later asked to comment on the officer pointing his weapon at a dying man, the Secret Service told a journalist at Reason: "The armed officer was ensuring the safety of the two Secret Service officers who were working to extinguish the fire and render aid to the individual." Once again, the police had judged their own actions to be reasonable.

“Get some cops to protect our policemen!”

- Intertitle from Buster Keaton’s 1922 short Cops

From their origins in the 19th century up through the 1920s, cops were not respected in the popular imagination. They only achieved a degree of social respect in the 1930s thanks to PR campaigns by the likes of FBI director J. Edgar Hoover and LAPD chief William Parker, with the cooperation of radio and TV producers like Phillips Lord and Jack Webb. Despite this new-found respectability, however, cops could never shake their fear of losing status. As a group, they remain afflicted by a Napoleon Complex, wanting to be treated as professionals on par with doctors and lawyers but fearful that people will cease to honor their authority and expertise. We see this anxiety manifest in the innumerable small indignities and petty punishments meted out at traffic stops and metro turnstiles. Sometimes we see it explode in bouts of comic farce or deadly violence.

In achieving professional credibility, cops have built for themselves another world, one where they are the put-upon sheep dogs defending the ungrateful and ignorant sheep from the wolves of society. So whenever embarrassments or fiascos occur, many cops fall back on the an refrain: we have tough jobs; it’s a dangerous world out there; we’re doing the best we can with the meager resources you give us! Secret Service communications chief Anthony Guglielmi echoed this rhetoric when he defended the February 25th response, claiming: "[T]his situation was unpredictable and occurred rapidly. In that instant, the level of threat to the public and the embassy was unknown, and our officers acted swiftly and professionally." The swiftness of the response is undeniable, but it can only be characterized as professional if we take that to mean, as the police themselves do, that cops have a primary professional duty to defend themselves from any threat, regardless of its actual potential to inflict harm upon them, and regardless of the cost to the public.

Reformers, well-meaning but naive, recognize some of the shortcomings of police and recommend improved training, stricter use-of-force policies, better equipment. These reforms are stillborn, however, because cops don’t take them seriously. They can’t. Simply put, they don’t think that outsiders are qualified to judge police behavior. They’re happy to accept additional funding and resources, and maybe the savvy police executive will tow the reformist line during budget meetings, but once they have a greater share of the budget, cops will invariably do whatever they want. More money for reform simply results in more cops to protect policemen

Right after World War 2, sociologist William A Westley imbedded himself in the department of a mid-sized US city for about a year. The book that resulted, Violence and the Police: A Sociological Study of Law, Custom, and Morality, remains a seminal work in the study of police culture. He identified the police as a society in miniature, with its own customs and its own moral code. Paramount to that code was – and remains – a determination to repel critics and outsiders. Thus, he observed, while most cops did not engage in violence, and a surprising number actively tried to avoid it, the brutes and the thugs that did exist were given a wide berth. Sadism was met with silence, badges deployed as a shield wall against the slings and arrows of ignorant critics.

Westley summarized the world of the cop:

The policeman’s most significant contact is with the law-evading public, which defines him as a malicious and dangerous intruder into their business and acts accordingly. His resolution of this problem includes an insistence on his will and on obtaining respect, by the use of violence, if necessary…He is exposed to public immorality. He becomes cynical. His is a society emphasizing the crooked, the weak, and the unscrupulous. Accordingly, his morality is one of expediency and his self-conception one of a martyr. [Emphasis mine]

Deputy Hernandez, the yet-unnamed Secret Service officer, and all the other members of that copper fraternity are given power, a gun, and a chip on their shoulder, so to go out and do battle with the demons of their own mind and making: with the hiss of acorns and the crackle of a true martyr’s flames. Our stories often bolster this state of affairs. They can do better. Reno 911 showed us how.

Decolonisation Isn't Pretty Or Complicated: When Violence Is Humanising

By Derek Ford


The first pro-Palestine demonstration called after the latest counterattack by a host of Palestinian forces on October 7, endorsed by Students for Justice in Palestine, the ANSWER Coalition and others, put matters very plainly:

Today, we witness a historic win for the Palestinian resistance: across land, air, and sea, our people have broken down the artificial barriers of the Zionist entity, taking with it the facade of an impenetrable settler colony and reminding each of us that total return and liberation to Palestine is near. Catching the enemy completely by surprise, the Palestinian resistance has captured over a dozen settlements surrounding Gaza, along with many occupation soldiers and military vehicles. This is what it means to Free Palestine: not just slogans and rallies but armed confrontation with the oppressors.

Of course, the colonisers do not want to hear such realities and hypocritically condemn them as ‘violent’ and ‘terrorist.’ In Indianapolis, we had to keep our coalition together in the face of the fear-mongering by both Democrat and Republican politicians. Unfortunately, many on the academic ‘left’ – already predisposed to conciliatory readjustments – continue echoing the same talking points as the State Department.

Henry Giroux, for example, contends that ‘The reach of violence and death in Israel by Hamas is shocking in its depravity and has been well-publicised in the mainstream media and in other cultural apparatuses.’ For a ‘critical’ scholar, it should instinctively raise questions when one finds truth in the pro-Zionist media and cultural outlets and remains merely satisfied with noting the ‘one-sidedness’ of such coverage. Giroux goes further still, calling us to do more than ‘exclusively condemn Hamas’s atrocious violence as a violation of human rights’ and to hold Israel’s apparently asymmetrical violence to equal condemnation. ‘Refusing to hold all sides in this war to the standards of international law is a violation of human dignity, justice and democratic principles,’ Giroux proclaims.


Palestinian resistance: Armed love

I recommend revisiting Paulo Freire’s Pedagogy of the Oppressed, where he unequivocally denounces such false equivalences. ‘Never in history,’ he writes, ‘has violence been initiated by the oppressed. How could they be the initiators if they themselves are the result of violence?’ It is rather the oppressors who trigger violence and ‘not the helpless, subject to terror, who initiate terror.’ Furthermore, the counter-insurgency of the oppressed, the ‘violence’ or ‘terror’ they wield, is in reality ‘a gesture of love.’

For Giroux, however, Hamas’s heroic attack on October 7 is ‘brutal and heinous’ and ‘horrific.’ To be fair, he acknowledges that Israeli Occupation Forces have murdered more children than ‘Hamas.’ Yet he swiftly returns to the equation, arguing that both Israel and Hama are united by ‘the violence done against children,’ which is apparently ‘used simply as a prop to legitimate and continue the war and the ongoing death and suffering of children, women, and civilians.’

Simultaneously, in the article titled ‘Killing Children: The Burdens of Conscience and the Israel-Hamas War,’ Giroux commands us not to equate Hamas with Palestine. Fair enough; no single entity represents an entire people. Yet Hamas is one of many resistance forces operating under a united front, along with the Popular Front for the Liberation of Palestine, the Popular Resistance Committees, the Al-Quds Brigades and countless others. This is beside the point: those of us in the US have absolutely no business telling the colonised how to resist colonisation, nor what armed groups should resist and on what grounds!

One wonders what such academics would have written about Nat Turner’s historic 1831 rebellion in Virginia. In August of that year, Turner led a group of six slaves to freedom. They killed their slaver, Joseph Travis and his family before traversing plantations to free more enslaved Africans by force. Along the way, ‘free’ Blacks joined their army of about 70 people.

They took money, supplies and weapons as they moved and eliminated over 55 white slave owners and their families. Their violence was not altogether indiscriminate, and, in fact, Turner ordered his troops to leave the homes of poor white people alone. Still, they killed children in their march towards freedom.

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Should we remember this remarkable uprising as a tragedy to be condemned, albeit less so than the violence of the slavers? No! We celebrate Turner’s rebellion as we do all revolts of the oppressed worldwide throughout history!

Their violence was humanising, a necessary measure to prevent them from enslaving others and part of a long tradition of insurrection that ultimately overthrew chattel slavery in the US.


No demonisation of the oppressed

After an amazingly long chase, once the slavers found and killed Turner, the white supremacist papers condemned him and his motley crew for their barbaric violence. How would you respond? ‘Yes, it was terrible, but slavery is worse?’

Things are different today. All imperialist wars are for ‘democracy’ and ‘human rights.’ So it was with Iraq, Afghanistan, Iraq again, Libya, Syria, you name it. In each instance, the propaganda is quickly absorbed by our critical intellectuals. I remember Noam Chomsky endorsing UN Resolution 1973, put forward by the ‘saviours’ of humanity like Italy and the United States on March 17, 2011, imposing a ‘No-Fly Zone’ over Libya. Of course, this only applied to the Libyan air force, not to the US and its NATO allies.

There was relentless propaganda about an ‘impending massacre’ in Benghazi when, in reality, the small armed uprising was on the verge of defeat by the massively popular (and, it goes without saying, flawed) Jamahiriya government of Moammar Gaddafi. It turns out there was no impending massacre, nor was there any validity to the accusations of ‘mass rape.’

The same is true of October 7, 2023. As it turns out, the Israelis massacred their own people. The air force admitted one commander ‘instructed the other fighters in the air to shoot at everything they see in the area of the fence, and at a certain point also attacked an IDF station with trapped soldiers in order to help the fighters of Navy commando unit 13 attack it and liberate it.’ Yasmin Porat confirmed the Israeli army massacred civilians after the courageous Hamas counterattack and, moreover, said Palestinian resistance forces who ‘kidnapped’ her did not treat her inhumanely and did not intend to murder her.

For those with a cursory knowledge of the ongoing ethnic cleansing of Palestine, this is not surprising.


No purity in the fight against oppression

Let’s imagine that the lies told by the State Department and distributed by their stenographers in the media were all true. Even then, why would anyone in the US or any imperialist nation that is currently sponsoring the Israeli genocide feel any need to ‘condemn’ or even denounce the heroism of those fighting back?

The answer is simple: standing up to the demonisation campaign is difficult, especially early on. Yet how many have heard the endless outrageous lies used to dehumanise primarily Black and Brown heads of state, governments, militaries, and populations? The real question is: how many of us have heard the retractions? How many of us have questioned our national chauvinism and privilege? Why would anyone entertain the notion that Hamas wants Israel to continue bombing its people and infrastructure?

It goes without saying that I don’t share a political allegiance to Hamas, and neither do the myriad forces uniting with them to defend their people – and the people of the region and world – from the genocidal apartheid regime of Israel!

Moral purity is an idealism only those cloistered in their academic offices can afford. Still, it’s a waste of money. I guess, at the very least, it shows us what critical academics are willing to criticise the oppressors and not the oppressed. Me? I’m unequivocally and proudly on the side of the oppressed.

The Mask Has Slipped. Don't Let Them Put It Back On.

By Harry Z


In December 1964, in a fiery speech to the United Nations, Che Guevara undressed the hypocrisy of those who were attempting (unsuccessfully) to overthrow the Cuban Revolution: 

‘Western civilization’ disguises behind its showy facade a picture of hyenas and jackals … it must be clearly established that the government of the United States is not the champion of freedom, but rather the perpetrator of exploitation and oppression of the peoples of the world, and of a large part of its own population.

James Baldwin echoed Che, just a few years later:

All of the Western nations have been caught in a lie, the lie of their pretended humanism; this means that their history has no moral justification, and that the West has no moral authority.

The zionist assault on Palestine has once again exposed the dark underbelly of the west’s so-called free and democratic values. Their cynical idealism melts into hypocrisy with each American-made missile that obliterates a Palestinian neighborhood.

This hypocrisy proclaims the importance of the press while massacring scores of Palestinian journalists; extolls sovereignty in Ukraine while arming settlers in Israel; opportunistically “defends” women's rights in Afghanistan while bombing schools and hospitals in Gaza; cynically vetoes ceasefire resolutions supported by the vast majority of the world while supporting those who openly proclaim their desire to erase the Palestinian people from history.

The same self-righteous liberals who dutifully cheer on wars of aggression, from Iraq to Grenada, under the pretense of ”defending democratic values” — the same Americans who celebrate the slavers and perpetrators of a genocide who fought the British in a “Revolutionary War” — these hypocrites chastise the Palestinian people for resisting extermination with a revolutionary counter-violence of their own.

In their surrealist calculus, mass theft of land, concentration camp conditions, kidnapping and torture of political dissidents — these are valid, state-sanctioned violences.

But to throw a rock at a tank, to kill a settler, to dare protect your own dignity and humanity with violence of your own — that is terrorism.

A Yemeni blockade in support of a people on the brink of extermination is an unacceptable violation of international law, a terroristic campaign — yet the decades-long, murderously cruel blockades imposed on Cuba and Gaza, against the will of nearly all nations on earth, are barely worth a mention.

In these moments of heightened political consciousness, the empire stands naked, cowed, on trial before the world’s watchful masses. The stubbornness of the resistance brings an anxious sweat to their brow, the weight of a thousand genocidal lies forces their head to bow, and once again the mask slips.

In June of 2020, the empire and its domestic foot soldiers, the police, were similarly unable to hide behind their usual pretenses. In the face of a mass uprising which threatened their very existence, the police could only respond by brutalizing, kidnapping and denigrating the very people they claim to “protect and serve.” For a brief moment, it was eminently clear to all pragmatic observers that the police were not acting out — they were fulfilling their function, as they always have, of protecting capitalist property and disciplining the poor and racialized populations who resist the quotidian (and spectacular) horrors of racial capitalism.

But while it burned bright, this moment of radical possibility was crushed, co-opted and liberalized almost immediately. Five months after George Floyd was lynched by the state, millions of the same people who flooded the streets in June took to the polls to vote for one of the chief architects of mass incarceration and the war on drugs. The revolutionary horizon of abolition, initially propelled by the justified rage of the Black masses, was sanitized and co-opted by liberal politicians, artists and opportunists. Corporate diversity seminars and police “reform” bills took center stage. In most places, police budgets increased after the uprising.

Similarly, in the 1960s and 1970s, the FBI and local police departments mobilized in a previously unheard of manner to infiltrate and sabotage Black and brown revolutionary organizations — and to kidnap, torture, harass, stalk and assassinate their leaders. It’s always telling which movements face the most severe state repression, for those are the movements which threaten the very foundations of empire. 

These organizations posed an existential threat — as Hoover famously wrote, “the Black Panther Party, without question, represents the greatest threat to internal security of the country” — not only because of their commitment to domestic revolutionary practice, but because they viewed their work as deeply interconnected with the global third world struggle against imperialism. They understood that the capitalist and colonial imperatives which cripple the dreams and life chances of poor, racialized communities in the United States are the same forces which maintain apartheid states like Israel. The violent techniques of repression and eviction we’ve witnessed in Sheikh Jarrah and in the West Bank settlements are the same forces (police and property) viciously gentrifying our cities. Palestinians and Black Americans are victims of the same fascist techniques of police brutality, torture and incarceration. It’s no accident that revolutionaries like George Jackson found inspiration and common cause with the Palestinian struggle.

To make these connections and to organize on their basis is to strike at the very foundations of empire. When the leaders of the Black power movement aligned themselves with the leaders of socialist anti-colonial struggles across the Americas, Africa and Asia, they marked themselves for destruction. Faced with this existential threat, the US police state did not hesitate to reveal its fascistic character.

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In both of these moments, the mask slipped. The state could not hide its true function as the violent organizing institution of racial capitalism.

But, due to a combination of factors, chiefly state repression and careful ideological maneuvering, the mask was re-made — often incorporating crass representation of the groups it sought to repress and shallow nods to the symbolism of the movements it had just ruthlessly crushed — and donned once more. Black power came to be more closely associated with Black capitalism than revolutionary political practice. Nixon invoked the specter of Black nationalism and communism to rally southern whites around his revanchist political project. As Fred Hampton’s blood stiffened in his mattress, the long arc of neoliberalism, white power and mass incarceration took its vengeance. 

Armed with this history, we confirm that the death cult of empire is irreconcilable with our dreams of a just world. Its lofty ideals are no more than a charade, its claims to world leadership as fragile as Henry Kissinger’s rotting skeleton. 

With every stone, bullet and improvised bomb that the Palestinians hurl back at the occupying forces, with every market in Gaza that defiantly opens in the brief moments of quiet, with every doctor that works in the dark, against impossible odds, bandaging and stitching and mending while the occupation closes in, with every child that draws breath, in defiance of the wishes of the most powerful armies on earth —

With their humanity, their naked, honest humanity, the Palestinian people confirm that they — not the blood-soaked bureaucrats in Washington, nor the shameless journalists at the oh-so-revered New York Times, nor the murderous foot soldiers of global capitalism at NATO — are the true humanists, the real “leaders of the free world.” 

In Gaza, the empire faces its gravediggers.

And in each act of the resistance, a new world is born, kicking and screaming, fragile yet determined, beyond doubt, to survive. We don’t know what shape this world will take, or when it will mature, but we know that it will not emerge from Washington, London or Tel Aviv. Our new world will be nursed at a thousand sites of resistance, fed with the fruits of our labor which once swoll the bellies of our blood-sucking bosses, raised by freedom fighters in every corner of the world.

We owe it to the struggling masses of Palestine, of the Congo, of those in a thousand sites of resistance to the long tentacles of the US empire — and we owe it ourselves, to our domestic struggles for liberation — to never let those hyenas and jackals hide behind their false humanism again.

Before the forces of liberalism capture this moment, we must concretize our ideology, and hammer home that there is no reforming this beast which we are uniquely positioned to destroy. There is no humanistic mission to the US empire. There are no “mistakes” as we so often call our genocidal ventures into Vietnam or Iraq. 

To paraphrase the great Du Bois: This is not the United States gone mad; this is not aberration nor insanity; this is the United States; this is the real soul of empire — naked, drenched in blood, built by blood money; honest, for once.

The empire’s actions in Gaza are not tragedies or missteps but rather the predictable and historically consistent behavior of empire, from Wounded Knee to Jakarta, from My Lai to Attica — and with a Democratic president and “socialist” legislators in virtual lockstep with Israel’s genocide, we would be remarkably naive to pretend that the institutions of empire possess any capacity for reform. 

As just one example: we cannot return to a world in which The New York Times is regarded as the unbiased paper of record. The zionist mythology is nurtured and legitimized in their pages: the colonizer morphed into the victim, the colonized morphed into, at best, a historyless people, and at worst, a nation of terrorists. The ongoing Nakba — that ethnic cleansing by the Zionists, that cataclysm for the Palestinian people — erased from history, replaced with a collective amnesia about the violent foundations and maintenance of the Israeli state. And it doesn’t stop there:

From Korea and Guatemala in the 1950s, to Vietnam and Indonesia in the 60s, Nicaragua, El Salvador, Chile and Grenada in the 70s and 80s, Iraq, Afghanistan and the former USSR in the 90s and 2000s, Libya and Yemen in the 2010s — that deified rag has consistently ginned up support for US aggression and justified the tremendous violence we inflict on the rest of the world — crusade-like, in the name of anti-communism, democracy, human rights, “American interests” or whatever smoke screen our leaders and their loyal accomplices in the press concoct to distract us from the violence’s true function: the disciplining arm of global imperialism, the massacres, rivers of blood, tortures, loyally installed fascist dictators, carefully trained death squads, psychological warfare and sexual violence which puts anti-colonial, anti-capitalist movements to the sword for daring to challenge the profits and hegemony of Western multinational corporations.

These understandings have serious tactical implications. Our tactics must not, cannot stop with politicking and marches. As we have learned — including through the example of the Yemeni blockade — the cold heart of capitalist empire responds only to organized, frontal attacks on its economic organs and central nervous system. 

We cannot shame empire into a humanism it has never and will never possess. We cannot appeal to the conscience of a state which has none.

But we are uniquely positioned to strike at the soft underbelly of the beast. Israeli bombs, guns and tanks are designed by American engineers, who are trained in our schools and universities. These weapons are built by American workers, with American tax dollars, shipped through American ports and accrue huge profits to American capitalists. America’s vampiric financial institutions — Blackrock, Vanguard and State Street, namely — provide the blood money which fuels the US-Israeli war machine. It goes without saying that the Israeli Occupation Forces maintain bone-deep ties to both local American police forces and national intelligence agencies.. If we aren’t positioned to resist the American transnational war machine, who is? Our capacity to resist is a question of will, not opportunity.

And if we are to resist, if we are to truly call ourselves anti-imperialists, freedom fighters, workers and tenants and students in solidarity with the peoples of the third world — whatever our lofty aspirations may be — that must mean, we must accept, that we are not working to reform empire — we are at war with it.

The United States, as we know it, must die for the world to live.

Force Breeds Counterforce: On the Legitimacy of Resistance and its Methods

By Youssef Shawky


The widespread saying “to throw Israel into the sea” resonates with critics before advocates, and despite its unreasonableness in light of the current circumstances and arrangements, it carries within it a legitimate and logical right because Israel, since it has been invented, has been the one who always wants to throw the Palestinians into the sea. It seizes their land by implementing a depopulatory/substitutionary settler colonialism supported by a racist, religious ideology. As a result, resistance with a religious inclination is not only legitimate, but also a necessity in light of the cultural and historical characteristics of the Arab peoples and the ideological methods used by the occupation.

There is no escape from ideology; As it is the standard that classifies things and gives them different definitions and meanings. Humans, throughout their lives, indirectly interact with “reality,” resulting in a world of their own. That world is not the real world, but rather a world within which two types of relationships merge: imaginary relationships and real ones. If the individual is the first party in those relationships, the second party is the real material conditions of existence, which in turn consist of forces and relations of production, class, political and national power balances, etc. Thus, ideology is the expression of the relationship between the individual and her “world.”

Louis Althusser wrote that ideology is an imaginary representation of the imaginary relationships that a person gets into with the real conditions of her existence. Ideology is not an illusion, or a negative false consciousness, rather it effectively engages with real conditions.

This affirms that each conflicting party in any society formulates its own ideology in a way that serves the interests of the party in its conflict with the rest of the parties. The capitalists have their ideology, just as the proletariat has its ideology… and the two are in contradiction with each other. The same applies to the relationship of the colonizer with the colonized.

The ongoing genocide in Gaza and the explicit call for the displacement of Palestinians from Gaza to Sinai, or as the Zionist Finance Minister called, “dispersing them throughout the world,” has reminded many Arab writers of the term “depopulatory settler colonialism,” a colonialism which does not aim to exploit the local population in a system that appropriates surplus value and natural resources, as happened in South Africa and Algeria. Rather, it aims to seize the land of the indigenous people and displace or exterminate them to make space for settlers. Through this path, Zionist colonialism and the emergence of the State of Israel are similar to the emergence of the United States of America, with a clear historical difference that is not just several centuries separating the two events, but that Zionist colonialism occurred during the rise of national liberation movements, the awareness of the oppressed peoples about their rights including the Palestinian people, and the solidarity of the peoples of the Third World with them, especially the Arab peoples, who always emphasize the unity of their fate (and also their structural problems) with the fate of the Palestinian people. All of this created a strong ground for resistance, with which it is impossible for the fate of the Palestinians to be similar to that of native americans.

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The substitutionary nature of Zionist colonialism is the general framework within which the occupation operates from its beginning until now. It is the method that appears clearly in the defining moments in the history of the occupation. The first, of course, is the beginning of the Zionist gangs immigrating to Palestine and planning to gradually acquire the lands before eventually launching a war to establish a colonial state on 78% of Palestinian land. In 1967, the occupation adopted the method of displacement in the West Bank and the canal cities in Sinai and the Syrian Golan and, over the years, has gradually been fragmenting the West Bank with new settlements, aiming to finally annex it to the Jewish state.

This is what is happening today after the real threat that the occupation faced on October 7th. It is now trying to pressure the Palestinians of Gaza to migrate to Sinai or face the risk of genocide.

This does not cancel other frameworks of occupation that depend on the historical stage and the strategic goals implemented by the occupation towards the Palestinians and Arabs. There is an apartheid system within the occupied land of 1948, where the so-called “Israeli Arabs” are exploited and deprived of land and professional and social opportunities. There are also neo-colonial relations that include exploiting the natural resources of neighboring Arab countries and forcing them to open up to Israeli goods in a process of Unequal exchange through unfair economic agreements signed by local compradors.

As colonial methods diversify, ideologies accompanying them also diversify; from neoliberal ideology to pacification ones. This makes us wonder about the general ideology governing the course of occupation. Based on its depopulationary nature, this ideology is supposed to reject the existence of the Other, fundamentally. It does not just claim that the Other is less important or that she does not have the same rights, or is less intelligent, strong, civilized or beautiful...etc. All of this justifies subjecting the Other, exploiting her and denying her rights, but it does not stipulate the annihilation of the other or ending her existence. Rather, the “substitutionary ideology” necessarily rejects the existence of the Other because her existence constitutes a threat to the depopulationary entity.

The greatest representative of this tendency is the racist religious ideology that the Jewish state has espoused since its invention and is evident in all of its internal and external practices, laws, demographics, popular literature, daily conversations, and colonial ambitions, even in the state’s name, flag, and national anthem.

In fact, when Zionists kill Palestinians, they do not consciously believe that they are doing these actions “because they are substitutionary colonizers,” as this thought would reflect objective, concrete reality. They believe in something like: “We are defending our land, which is our right, based on the divine promise,” or “We are expanding our possession of more lands based on the same promise,” or “We must depopulate these Muslim Arabs who hate us so that we can protect ourselves” or that “we are God’s chosen people” and other religious racist ideas that are not just illusions but illusions that transform zionists into depopulatory colonizers.

While the diversification of colonial methods induce a parallel diversification in resistance methods, an armed resistance with military planning will always remain the most important and influential resistance. The other forms integrate with it, support it, and increase its strength and influence. When the general form of occupation is the genocidal substitutionary form that always and forever seeks displacement, settlement, and even mass murder, the only effective form of resistance to it is the military form.

Regarding the ideology of resistance, any party or group does not create its own ideology consciously and freely or choose from many alternatives. Rather, the ideology is formed simultaneously with the formation of the group. The nature and content of the ideology emerge due to several factors, the most important of which are the goals of the group, its cultural and social history, and the ideologies, goals, and strategies adopted by the surrounding groups (maybe conflicting ones). 

On this basis, we can understand why global Zionism has adopted Jewish racism as an ideological façade, and we can also understand the ideological nature of the resistance and its religious component. Just as substitutionary colonialism has a racist, religious face, it is not strange for the resistance to have a religious  “national liberation” face. This is not identity politics, as the religious aspect of the resistance did not discourage it from its liberation tasks, but rather an increased commitment to the tasks. The success of national liberation relies on formulating an ideology stemming from the characteristics and way of thinking of the resisting masses, and not in a condescending manner with imposing ideas on them, but rather by discovering the “special/local” way for the masses to be liberated so we, or they, can discover their own path of modernity.

This does not negate the attempts of islamists (originated from Al-Qaeda terrorist organization supported by US) to empty the Palestinian cause of its liberation content through the use of religion… but these attempts have so-far failed. The resistance axes, such as Hamas and Hezbollah, have engaged in armed conflicts with such Takfiri terrorists (ISIS, Al-Nusra Front, and Islamic State – Sinai Province). Hamas has officially separated from the Muslim Brotherhood since 2017 according to its charter, and much evidence supports that the religious-faced resistance has no relationship with political islamism, whatever its form.

Thus, the arab liberal intellectuals and some arab leftists who do not support the resistance under the pretext of its religious tendency suffer from a lack of understanding of the historical characteristics of their people, the way they think and feel, the time and manner of their movement and revolution, and the time of their latency and indifference. In doing so, many of them, who resemblr elitists rather than revolutionaries, play the role of cultural compradors hindering the organization of the Arab masses to liberate themselves from colonial and neo-colonial powers.

Palestinian Resistance and the Crisis of Liberal Humanism

By Yanis Iqbal

Operation Al-Aqsa Flood, launched by Hamas on October 7, 2023, was a huge blow to the settler-colonial state of Israel: Al-Qassam Brigades captured 20 settlements and 11 military sites in merely a few hours. The attacks on Israeli civilian and military outposts destroyed the narcissistic sense of security associated with the carefully orchestrated narratives of Zionist dominance, surveillance and intelligence. In the words of Saree Makdisi, the breakout “smashed, hopefully once and for all, the very idea that the Palestinians can just be ignored, talked to, or talked about rather than talking for and representing themselves, their interests and their rights.” Earlier, it was Palestinians who had to explain their presence and prove their humanity. Now, it is they are setting the contours of the narrative. That’s why Zionists are terrified.

Unqualified solidarity with the anti-colonial violence of the Palestinian resistance has been hindered by liberal humanism, a bourgeois ideology that uses abstract slogans of peace to accelerate the genocide of Palestinians. There are two components in this ideology. First, the supreme value of human life is proclaimed as an unproblematic moral statement, which everyone has to support. While liberal humanists may admit that the Israeli occupation has given rise to Palestinian violence, they remain adamant that the death of individuals can never be justified. Judith Butler, for instance, criticizes those who blame Zionist apartheid for contemporary violence, saying that “nothing should exonerate Hamas from responsibility for the hideous killings they have perpetrated”.

In the above conception, violence is conceived as an infringement of the individual human body, whose sanctity is guaranteed by an unquestionable morality. The physiological and juridical body is innately exposed to physical, psychological and moral persecution. This kind of body has no positive project; it is entirely defined by its vulnerability to attacks, which requires protection. Christopher Caudwell traces this ethical ideology to the systemic logic of the capitalist economy. In the struggle against feudal fetters, the bourgeoisie saw freedom as the abolition of social organization, as the ability of every individual to pursue his own affairs and interests. This is articulated “in the absolute character of bourgeois property together with its complete alienability.”

On the ideological terrain, this gives rise to the “bourgeois dream – freedom as the absolute elimination of social relations,” by which is meant the absence of any restraint on the ownership, acquisition and alienation of private property. Here, private property isn’t considered as a social restraint that should be abolished, as the bourgeois project is inevitably bound to its particularistic interests. When assembled into ethics, the bourgeois dream translates into ultra-individualist pacifism, wherein the purity of the soul has to be guarded from the “heinous guilt” of the “sin” that is violence. Caudwell calls this “spiritual laissez-faire,” which uses the commercial mentality of capitalists – its concern with economic status – to proclaim the right of remaining preoccupied with one’s own soul.

When liberal humanists talk about mushy-mushy sentiments of individual human life, it is crucial to ask whether such an abstraction even exists in the horrors of Israeli barbarism. On one side, we have settlers, whose material security is guaranteed by an authoritarian state apparatus. On the other side, we have natives, whose wretchedness is maintained through incessant violence. In this scenario, I ask you: where is the pristine divinity that you label as “human life”? I can only see the all-too onerous divides constructed by Zionist settler-colonialism. Preaching a higher moral reconciliation beyond these divides, trying to organize a peaceful dialogue between two completely antagonistic camps, is a pathetic attempt that is bound to fail. In the open-air concentration camp that is Gaza, it is criminal to think that there is an ever-present and ready-at-hand reserve of morality that can calm the clamor of reality. We have to dive into reality, into its thundering materiality, if we want to shoulder the global responsibility of solidarity that has been forced upon us by the Palestinian resistance.

When an interviewer told Ghassan Kanafani that it would be better for the Popular Front for the Liberation of Palestine (PFLP) “to stop the war to stop the death,” Kanafani said, “Maybe to you, not to us. To us, to liberate our country, to have dignity, to have respect, to have our mere human rights; these are something as essential as life itself.” By absolutizing life, liberal humanists ignore how such a life doesn’t exist in a settler-colonial society. The boundary between life and death is not clear-cut. Huey P. Newton said, “I tell the comrades you can only die once, so do not die a thousand times worrying about it.” Liberal humanists ignore how death already walks among the Palestinians. This allows them to construe life as a personal capacity, as a possibility, that can be realized through a dialogue between the colonizer and the colonized. For the colonized, life is never a possibility. Colonialism is the violent closure of possibilities for the colonized. In the words of Mehdi Amel: “It…became impossible to define the structure of the colonized countries’ specific trajectories of becoming except within the colonial relation. What was possible before this relation became impossible after. This is what is novel in the structure of these countries’ history.”

Kanafani dispels the naive hope of humanistic possibility in the colonial context, starkly portraying the inhuman impossibility of peace talks between Israel and Palestine as “a conversation between the sword and the neck”. There is no mention here of the personal, biographical details of an abstract human life; they are replaced by impersonal metaphors. Why so? Because the liberal focus on human life conveys an ambience of integrity and security in a situation that is marked by disorder and destruction. By preserving the edifice of individual, non-violent agency, liberal humanism says that violence is optional, it is a matter of condonation or denunciation. Kanafani explodes this pious optimism by depicting Zionism as a structurally violent tool that is indifferent to our subjective feelings. Between the sword and the neck, there lies no other possibility than death.

The elision of the historical depth of Zionist violence is a core component of liberal humanism. Slavoj Žižek denounced the “barbarism” of Hamas by writing that the choice is not between Palestinian anti-colonial violence and Zionist settler-colonial violence but “between fundamentalists and all those who still believe in the possibility of peaceful coexistence”. The ruse of humanist possibility allows him to frame violence as a simplistic choice, whereas the toothless policy of dialogue comes off as the superior, more complex option. According to Joseph Stalin: “the Communists regard the substitution of one social system for another, not simply as a spontaneous and peaceful process, but as a complicated, long and violent process.” Here, the order of valuation is reversed. It is violence which is accorded the dignity of historical complexity. It is liberal humanism which is faulted for uncritically regarding the peacefulness of human life as an immediate, incontrovertible fact.

Reading Žižek, one is reminded of people whom Vladimir Lenin called the “spineless hangers-on of the bourgeoisie with intellectualist pretensions”. These “tyrannized, shocked and scared” intellectuals “have been flung into consternation at the sight of this unprecedentedly acute class struggle, have burst into tears, forgotten all their premises and demand that we perform the impossible, that we socialists achieve complete victory without fighting against the exploiters and without suppressing their resistance.” Decolonization is imagined as a peaceful project that can be “introduced” into the settler-colonial society. Liberal humanists forget how decolonization is forged in the intensity of national liberation, in “the struggles, the exploiters’ gnashing of teeth, or their diverse attempts to preserve the old order, or smuggle it back through the window”. What accounts for this ignorance? It can be traced to the liberal humanist delusion that a higher unity might emerge from the Zionist machine, that there is an element that might immediately unify the colonial compartments, that there is a humanist sensibility that lies hidden beneath colonialism. There is no such sensibility. Colonial violence has to be broken.

Instead of framing resistance in terms of the individual metric of human life, we have to take recourse to discourses that stress the concrete realities of colonized society. By inflating human life into a mythical capacity, liberal humanism paradoxically reveals a fundamental disregard for the human realities present in concrete societies. In order to avoid this extra-human concept, we must begin from the anti-colonial struggle. Liberal humanists begin with spiritual wishes for peace, attempting to convince people of an ideal method of resistance that will involve the least amount of death and suffering. Marxism doesn’t have any place for such a higher level of reconciliation. Lenin notes that Marxists appraise resistance “according to the class antagonisms and the class struggle which find expression in millions of facts of daily life.” Freedom is not a ready-made skill that can be invoked “in an atmosphere of cajoling and persuasion, in a school of mealy sermons or didactic declamations”. Rather, it is formed in the “school of life and struggle,” wherein the interests of the colonizers are exposed to the counter-interests of the colonized. Lenin puts it expressively:

“The proletariat must do its learning in the struggle, and stubborn, desperate struggle in earnest is the only real teacher. The greater the extremes of the exploiters’ resistance, the more vigorously, firmly, ruthlessly and successfully will they be suppressed by the exploited. The more varied the exploiters’ attempts to uphold the old, the sooner will the proletariat learn to ferret out its enemies from their last nook and corner, to pull up the roots of their domination, and cut the very ground which could (and had to) breed wage-slavery, mass poverty and the profiteering and effrontery of the money-bags.”

In a colonial situation, resistance is evaluated not according to the ethical ideology of human life but according to the contribution it makes to the opening of historical possibilities. Amilcar Cabral notes, “Resistance is the following: to destroy one thing for the sake of constructing another thing.” This terse statement is instructive because liberal humanists think of colonialism as a malleable arrangement that can be re-jigged to allow for a better outcome. Cabral brooks none of this. He identifies the inertia of colonialism that has to be destroyed, not merely reformed, to emancipate the colonized. It is because liberal humanists think that the possibility for life remains intact under colonialism that they are unable to appreciate the fight for such a life waged by the colonized. That’s why it is so clarifying to read Cabral’s searing words on the objective of national liberation:

“At the end of the day, we want the following: concrete and equal possibilities for any child of our land, man or woman, to advance as a human being, to give all of his or her capacity, to develop his or her body and spirit, in order to be a man or a woman at the height of his or her actual ability. We have to destroy everything that would be against this in our land, comrades. Step by step, one by one if it be necessary – but we have to destroy in order to construct a new life…our work is to destroy, in our resistance, whatever makes dogs of our people – men or women – so as to allow us to advance, to grow, to rise up like the flowers of our land, whatever can make our people valued human beings.”

Liberatory Violence Is Never "Unprovoked"

By James Dugan


In today's world no one is innocent, no one a neutral. A man is either with the oppressed or he is with the oppressors. He who takes no interest in politics gives his blessing to the prevailing order, that of the ruling classes and exploiting forces." —George Habash

“Decolonization, which sets out to change the order of the world, is, obviously, a program of complete disorder. But it cannot come as a result of magical practices, nor of a natural shock, nor of a friendly understanding” —Frantz Fanon


With Israel in particular, it is immediately apparent how willfully ignorant Americans are to the level of sheer violence that it takes to uphold a settler society. Every day that Israel exists as an apartheid State is a violent event for Palestinians. Further, every missile that strikes Gaza and every raid on a refugee camp in the West Bank is propped up by financial support from the United States. The focus of condemnation should therefore be Israel and the United States for creating the material conditions that have necessitated a liberation movement.

The purported concern about violence rings empty when it is devoid of any reference to Israel’s history as a settler colonial project; without any reference to the Nakba of 1948 or the 11-day bombardment of Gaza in 2021 which resulted in hundreds of lost lives and thousands of destroyed residences. Throughout the onslaught, hospitals and news agencies were deliberately targeted by the air strikes—which of course utilized U.S.-made warplanes and bombs. The conditions of colonialism and apartheid ensure that even the most ordinary day is subjected to violence in less blatant forms (e.g. the violence like hunger and poverty that Kwame Ture described as being “so institutionalized that it becomes a part of our way of life” and is accepted as normal). But 2021 was also preceded and followed by other explicitly jarring events, such as the senseless shootings during the Great March of Return in 2018-2019 (over 8,000 hit with live ammunition, over 30,000 injured) and the settler rampage of Huwara earlier this year (leaving hundreds of homes and vehicles torched).

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All of this illustrates that, as put by Roxanne Dunbar-Ortiz, “Settler colonialism, as an institution or system, requires violence or the threat of violence to attain its goals.” Israel’s colonization of Palestine is the embodiment of violence—and any notion that violence is “committed equally by the colonized and the colonizer [ ] blurs the nature of the historical processes.” Dunbar-Ortiz’s point has been reiterated by many voices committed to self-determination, decolonization, and universal freedom. Paulo Freire, the great Brazilian educator instructed that "with the establishment of a relationship of oppression, violence has already begun. Never in history has violence been initiated by the oppressed.” Walter Rodney, the radical Guyanese intellectual, put it similarly, "Violence aimed at the recovery of human dignity and at equality cannot be judged by the same yardstick as violence aimed at maintenance of discrimination and oppression.”

With this framework in mind, to call the recent militancy “unprovoked” is to ignore the systemic nature of oppression in Palestine. To those that opt not to ignore it, the response was inevitable for the same reasons that Angela Davis called certain tactics taken during the black liberation struggle inevitable: “Because of the violence that exists on the surface everywhere, you have to expect that there are going to be such explosions. You have to expect things like that as reactions.” An acknowledgment of how violence permeates prior to the reaction is crucial.

And it should be clear that what we expect and what we desire are not always one and the same. Malcolm X, an early advocate of Palestinian liberation articulated this point well: "I don't believe in violence that's why I want to stop it. And you can't stop it with love. So, we only mean vigorous action in self-defense and that vigorous action we feel we're justified in initiating by any means necessary." When Palestine resists its oppression, it acts in self-defense; it aims at “the recovery of human dignity.” For anyone whose crucial guiding moral and political directive is self-determination and freedom, it is clear which side of the struggle we stand on.

To a Free Palestine in our lifetimes.

 

“Nobody in the world, nobody in history, has ever gotten their freedom by appealing to the moral sense of the people who were oppressing them." —Assata Shakur

“The way the oppressor tries to stop the oppressed from using violence as a means to attain liberation is to raise ethical or moral questions about violence. . . . [V]iolence in any society is neither moral nor is it ethical. It is neither right nor is it wrong. It is just simply a question of who has the power to legalize violence.” –Kwame Ture

The Immovable Black Lumpenproletariat: The Futility of White-Supremacist, State-Sanctioned Indictments of Black Factions and Gangs

By Patrick Jonathan Derilus

“Though I cannot condone it, much of the violence inflicted on my gang rivals and other blacks was an unconscious display of my frustration with poverty, racism, police brutality and other systemic injustices routinely visited upon residents of urban black colonies such as south central Los Angeles. I was frustrated because I felt trapped. I internalized the defeatist rhetoric propagated as street wisdom in my hood that there were only 3 ways out of south central, migration death or incarceration. I located a fourth option: incarcerated death.”

— Stanley Tookie Williams,  Blue Rage, Black Redemption: A Memoir

It should be made clear, if in any case there was no critical observation of the phenomena, that in our (to use ancestor bell hooks’ phrase) ‘imperialist, colonial settler, white supremacist, capitalist, cisheteropatriarchal society,’ Black people (of all ages and gender identities) are under ceaseless exploitation and violence via surveillance, harassment, instigations, and so on. With attention to Black-led organizations, factions, collectives, and in this case particularly, Black gangs, there is unquestionably a white-supremacist outroar from racists (media or otherwise), who deem these communities a threat to the status quo.

Fuck respectability politics and fuck civility; and this is to say that regardless of the objective of a Black collective, be it as revolutionary as the Black Guerilla Family (BGF), a Marxist-Leninist group that originated in San Quentin State Prison and was founded by ancestor George Jackson in 1966 or the National Association for the Advancement of Colored People (NAACP) founded by ancestor Ida B. Wells, W.E.B. Du Bois, and several other members in 1909, we’re niggas at the end of the day.

While we can present arguments for what this statement means is not the point, but rather, the sociohistorical result of change that is assuredly established when Black people have long struggled for: Black Liberation. Black history is every day. Black history in itself chronicles resistance, togetherness, unfettered joy, solidarity, commonality, righteous insurgence, mutuality, love—humanism, notably the urgency for Black self-defense against the white-supremacist police state.

Let us also highlight that, in spite of these elements, we recognize the settler-fascistic entities that have been responsible for the many deaths, infightings, conspiracies, and consistent destabilizations of Black-led movements, organizations, and to this day, Black gangs. Prior to the Black Panthers — and what many of us know in modern day as Crips and Bloods, were their historical predecessors, The Slausons, The Businessmen, and The Gladiators, Black-led gangs that originated in Los Angeles during the 1940s. The sociopolitical function of these gangs were a direct response against white-supremacist gangs like the Spook Hunters, who regularly terrorized Black people because of the growing Black population at the time— white flight.

In the 1960s and 70s, an example of this is Kwanzaa’s founder, Ron Karenga, who was not only a violent, self-hating misogynist responsible for kidnapping and torturing Black women, but also, an agent of fascist J. Edgar Hoover’s COINTELPRO, who exacerbated the infighting between the Black Panthers and the US Organization. Subsequently, this led to the murders of four members of the Black Panthers, whose names went by John Huggins, Sylvester Bell, Alprentice “Bunchy” Carter and John Savage.

Around the same time the Black Power movement was building momentum, the Gangster Disciples, founded by Larry Hoover, were a Black-led faction based in Chicago in the 1970s and 80s. In the same way, the Black Disciples, founded by David Barksdale, were another Black faction based in Chicago that was created at the grassroots, organizing projects such as the free breakfast program for the community and marching together with Martin Luther King, Jr. in 1966:

On Aug. 5, 1966, in Marquette Park, where King was planning to lead a march to a realtor’s office to demand properties be sold to everyone regardless of their race, he got swarmed by about 700 white protestors hurling bricks, bottles and rocks. One of those rocks hit King, and his aides rushed to shield him.

Stanley Tookie Williams, who co-founded the Crips alongside Raymond Washington in 1971, established a groundwork in which Black folk would defend themselves and their communities from neighboring adversaries in Los Angeles. Similarly, the Bloods, created by Sylvester Scott, were later created as a direct response in opposition to the Crips. Contrary to this occurrence, the remarkable moments in Black history where Bloods and Crips, despite their incendiary rivalries against each other, have come together in solidarity to protest state-sanctioned police violence against Black people. To echo the sentiment of George Jackson in his book, Soledad Brother: The Prison Letters of George Jackson:

Settle your quarrels, come together, understand the reality of our situation, understand that fascism is already here, that people are already dying who could be saved, that generations more will live poor butchered half-lives if you fail to act. Do what must be done, discover your humanity and your love in revolution.

We highlight instances of collective protest in Atlanta, the unity of rival Bloods and Crips gangs taking place after the beating of Rodney King in Los Angeles in 1992, unity between Bloods, Crips, and the Nation of Islam in Baltimore, who banned together in honor and righteous vengeance against the state-sanctioned murder of Freddie Gray, Newark, New Jersey and a March For Peace in The Bronx that was led by rival gangs inspired by the wrongful murder of Nipsey Hussle.

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Bringing further attention to the history of white supremacist, State-sanctioned violence toward Black people in the US and across the world, we understand that surveillance and more specifically, indictment, an arbitrary charge or accusation of a crime, is no new concept to us. To be Black itself is a crime in the world. In the article, Black is Crime: Notes on Blaqillegalism, writer Dubian Ade states,

What a crime it is to be Black. To have the police be called on you for sitting in a restaurant, for grilling at a cookout, selling water, going to the pool, taking a nap, standing on the corner; to be Black and to have the presence of one’s very own body break the law and to know at any given moment a police officer can slam you to the ground and cuff you for resisting arrest, which is to say, arrest you for absolutely no reason at all. Blackness carries this implication that a law is or has been broken and is about to be broken in the future. It is the color and sign of criminal activity under white supremacist capitalism used to justify the mass incarceration and extra-judicial murder of Black people by and large. But what are the origins of this strenuous relationship between Blackness and the law? In what ways is Black criminalization constituted under the state? And if Blackness is already criminalized in the eyes of the law, what are the features of already existing Black illegal forms and what might the theoretical contours of Black illegalism (Blaqillegalism) that is principled and above all revolutionary look like?

Ancestor Huey P. Newton has already answered this question of Black criminality:

…existence is violent; I exist, therefore I am violent in that way.

To emphasize, the carceral State spares no Black human being. To name a few, learn about Mutulu Shakur, stepfather of Tupac Amaru Shakur and a member of the Black Liberation Army, who was just released from prison in December of last year after serving 60 years in prison; he was informed he only has a few months to live due to terminal cancer in April. Another is Marshall “Eddie” Conway, an elder of the Black Panther Party, who was sentenced to serving 43 years to life in prison for self-defense. Look to the instance of Tay-K, who was 19 at the time he was indicted and sentenced to 55 years in prison. 23-year old YNW Melly, who was indicted and is facing the death penalty. Look at the wrongful indictments of YSL and Young Thug and GunnaSheff G, Sleepy Hallow, 8 Trey Crips and 9 Ways — Woos and the Choos, the YGz and Drilly indictment and now 19-year old Kay Flock, who was just indicted with the death penalty being listed as a possible charge.

I repeat, the death penalty.

Where else have we heard the inhumane sentencing of young Black and Brown children and teenagers across AmeriKKKa?

Recall the wrongful conviction of 14-year old George Stinney in 1944, who the carceral State put to death by electric chair for allegedly murdering two white girls. The antiBlack State ritualistically likens itself to heroism and yet, their actions remain wickedly ironic because it has always been the State that has not been held accountable for its innumerable human rights violations against Black people. As long as the antiBlack State exists, there is no transformative recourse for Black lives (especially Black children and Black teenagers).

By the same token, it is far too reductive (and victim-blaming) to present cases that serve as counterarguments to the material reality in which Black children and adults are continuously subjected to. With Malcolm X’s truism, by any means necessary in mind, often many Black folk are left with no choice to navigate this colonial-settler, white-supremacist world in the best ways we can as a means of not only defending ourselves and our communities against the white-supremacist power structure, but also surviving under it. Black feminist and scholar, bell hooks, highlights the two-sidededness of this racial, socio-existential dilemma in her text, We Real Cool: Black Men and Masculinity:

In today's world, most upwardly mobile educated black males from privileged class backgrounds share with their poor and underclass counterparts an obsession with money as the marker of successful manhood. They are as easily corrupted as their disenfranchised brothers, if not more so because the monetary stakes, as well as the rewards in their mainstream work world, are higher…assimilated black males who are “white identified” find it easier to submit to fickle arrogant white males (and white female bosses) in the workplace. However, most black males suffer psychologically in the world of work whether they make loads of money or low wages from overt and covert racially based psychological terrorism.

hooks continues,

Young beautiful brilliant black power male militants were the first black leftists to loudly call out the evils of capitalism. And during that call they unmasked wage slavery, naming it for what it was. Yet at the end of the day a black man needed money to live. If he was not going to get it working for the man, it could come from hustling his own people. Black power militants, having learned from Dr. King and Malcolm X how to call out the truth of capitalist-based materialism, identified it as gangsta culture. Patriarchal manhood was the theory and gangsta culture was its ultimate practice. No wonder then that black males of all ages living the protestant work ethic, submitting in the racist white world, envy the lowdown hustlers in the black communities who are not slaves to white power.

I have strong abolitionist sympathies and feel as though a potential alternative to the futility—the inherent uselessness of incarceration—of imprisoning Black children—Black people, is divesting money from state to state and putting the funds toward building transformative rehabilitation centers across the country similar to the Success Stories Program. As stated in their mission and values statement, the primary focus of the Success Stories program is this:

Our mission is to provide an alternative to prisons that builds safer communities by delivering feminist programming to people who have caused harm.​ We envision a world free of prisons and patriarchy as the dominant culture. We build a world where harmful behavior is seen as a symptom of patriarchy to be transformed, in the community, by our program and others like it.

What happens when the State persistently (and wrongfully) indicts Black women, men, queer folk, and children for so-called “crimes” will never resolve anything — it will never curtail anything. We are looking at a generational passing down of Black factions (of the newer generation) that will continue to repeat itself. These factions, which are defined as a group or clique within a larger group, party, government, organization, or the like, typically having different opinions and interests than the larger group, are often born out of an aversion to episodic, economic violence, impoverishment, governmental negligence, fascist police violence, —the white establishment and a yearning—a desperation to belong (commonly by homosocial bonding) to establish camaraderie between one another. In other words, regardless of how many indictments the State puts on Black people, the lumpenproletariat collectives that the State has destabilized will naturally be reborn out of generational factions in our continued struggle against the deathly whims of the US Empire.

Housing is Determined By Class Power and Profit, Not "Supply and Demand"

By Shi Sanyazi

There is a widely accepted belief among the journalists, think tanks, and politicians who animate the housing discourse that a lack of housing supply is the source of tenants’ present conditions (ever-rising rents, primarily). It follows that these thinkers advocate for a variety of policies which will, in their eyes, allow the market to “self-correct.” Once the supply of housing has met the demand, they argue that rents should go down (just like in the graphs we drew in high-school economics class!).

We shouldn’t deny that the idea has a comforting appeal. It offers a neat, ostensibly “common-sense” solution that all sides — developers, landlords, tenants — can theoretically get behind. It’s very easy to say: “match supply and demand and rents will go down — that’s just how markets work.” It’s more difficult to admit the inconvenient truth. 

The truth is that — especially in the era of algorithmic price-setting and increasingly financialized, corporate ownership of rental housing — our conditions as tenants are determined by the balance of class power, not the balance of supply and demand. 

Landlords, developers and their financiers are classes with class interests — namely, making the fattest profits possible. They are highly organized and have historically been willing to wage war on anyone who challenges their bottom line. Real estate capital’s return-on-investment depends on their capacity to out-organize and overpower tenants. 

Tenants' class interests — community control over our housing and the basic need for shelter — are, by definition, the opposite of real estate capital’s class interests.

The “supply crisis” narrative is deficient because it makes no attempt to reckon with the class relationships which define the housing market. The assumptions this narrative makes about the behavior of the housing market hinge on ignoring the structural imbalance of power between tenants and landlords, developers and their financiers. 

Landlord’s profit margins are determined by their level of organization (aided nowadays by political corruption, algorithmic financialization and consolidation of the rental housing stock) and the state’s ability to enable their exploitation with neglect, violence, and the threat of violence. Developers similarly ensure their profits by working in tandem with local governments and the police to forcibly remake neighborhoods to their liking, displacing working-class Black and brown communities. Lurking in the shadows, backing the landlords and developers, is the ruthlessly efficient and sophisticated arm of finance capital.

If we understand real estate capital as an organized class pursuing its class interests, and if we take the “pro-housing” argument at face value (i.e; increased supply will decrease rents), then we would expect real-estate interests (whose profits would be cut into if rents decreased) to oppose their policy prescriptions.

It’s quite curious then that the real-estate lobby and their political bedfellows openly support “pro-housing” non-profits and propagate their political lines. Powerful lobbying groups like the Real Estate Board of New York (REBNY) and the National Multifamily Housing Council revel in parroting “pro-housing” talking points. From REBNY’s 2022 testimony on Mayor Adams’ housing plan: 

New York is facing a housing crisis. A key driver of this crisis is the lack of housing production and inadequate supply to meet the needs of our growing and diverse city.

They go on to — shocker! — recommend the city and state remove regulatory barriers to development and continue to subsidize their lucrative construction projects. It shouldn’t come as a surprise that NYC Mayor, Eric Adams, agrees: he’s pledged to administrate a “city of yes,” arguing bluntly in The Economist that “although many factors contribute to the problem, at its core we have a housing crisis because we are not building enough housing.” NY Governor Kathy Hochul’s housing proposals echo the same logic. For what it's worth, Adams and Hochul have both been consistently showered with real-estate donations.

So, despite the promise that building more housing will bring down rents, the real-estate lobby embraces the prospect of building more housing! Why? Because the “supply crisis” narrative is an idea working in defense of their class interests.

Do we really believe that landlords and developers will actively support a reduction in their profits? Do we think they’re going to resign themselves with a deep sigh and a “well, that’s just the way the cookie crumbles?” How naïve can we possibly be? As James Baldwin once wrote of capitalism, to imagine these leeches ceding power and profits willingly demands “yet more faith and infinitely more in schizophrenia than the concept of the Virgin Birth.” 

Landlords and developers have no interest in solving the housing crisis because the permanence of that crisis is the condition of their wealth and power. This understanding has serious practical implications. 

In other words, if we understand our conditions to be a result of class struggle (rather than a market imbalance), it becomes quite clear that our conditions will be determined by our level of organization as tenants and our ability to wage struggle against the force that commodifies our need for shelter: real-estate capital.

The magic lies in our hands and our hands alone

This conclusion is the same as that at the core of all consciousness-raising movements, indeed at the core of all anti-capitalist, anti-colonial, anti-racist, anti-patriarchal movements (see, for example, the Black Consciousness movement in South Africa; the Combahee River Collective; or the Landless Workers Movement in Brazil). It's the same conclusion which the legendary anti-colonial thinker Frantz Fanon came to:

[Political education] means driving home to the masses that everything depends on them, that if we stagnate the fault is theirs, and that if we progress, they too are responsible, that there is no demiurge, no illustrious man taking responsibility for everything, but that the demiurge is the people and the magic lies in their hands and their hands alone.

The magic lies in our hands and our hands alone.

When we get organized, we have the capacity to transform our conditions. Will we win collective control over our cities? Will the threadbare protections we have left be rolled back? Will we stagnate? It’s up to us! 

Through militant organization, tenants wield — and historically have wielded! — a tremendous amount of power. Every concession from the landowning class; thus, every victory for tenants, has been won through this organization. 

The first rent control laws in New York City were passed due to pressure created by waves and waves of militant rent strikes (not to mention the fears of a Bolshevik-style revolution that these strikes helped inspire). Great Depression-era tenant activism — which included the successful efforts by the Communist Party to reverse evictions of working class tenants — was the impetus for New York City’s first public housing projects (FDR himself said that the concessions of the New Deal were driven by a desire to “save our system, the capitalist system…”). Mass agitation by Black organizers led to the passage of Fair Housing laws (while the real estate lobby was organizing against them). The COVID-19 eviction moratorium in New York was fought for and repeatedly extended due to pressure from organized tenant unions.

These are all tenuous and often contradictory reforms (public housing in the US, for instance, often deepened racial segregation), class truces which politicians negotiated in exchange for relative peace and quiet. The goal is not to aspire to reform, but to highlight that these reforms were not enacted because of our participation at the ballot box, nor passed by a benevolent state, nor advocated for by benevolent landlords and developers — they were fought for, collectively, in the streets and hallways and lobbies of our neighborhoods. 

Tenants are and always have been the protagonists of the struggle for control over our buildings, neighborhoods, and cities. 

OK. With that in mind, we can move on to addressing the core claim — that the “housing crisis” is caused by a supply deficit — in detail. Through this, we can highlight that the “housing crisis” is not “fixable” with “policy.” Our conditions as tenants are determined by our level of organization and effectiveness at waging class struggle.

The “supply crisis”

An imbalance between supply and demand is not the source of tenants’ present conditions. The real source — as has been the case since capitalism violently imposed its will on the world four centuries ago — are the private property relations which enable the exploitation of working people by the landowning class. Present-day gentrification is just one chapter in the centuries-long story of displacement, enclosure and imperialism which has marked the penetration of capital into indigenous and working class communities. So long as these relations remain intact, our struggle will persist. 

This is not to say that we should never build housing. There’s no doubt that under the collective governance of the working class (god-willing), the supply of housing would be responsive to migration and other fluctuations in demand. The disagreement stems from a core question: who is building housing and for whom are they building housing?

The alternative to the current arrangement, wherein tenants have next to zero democratic control over their communities, is to organize towards a world where tenants themselves collectively control and direct the development of safe, beautiful, ecological housing. 

That’s the polemic response — let’s dive a little deeper. As we work through the details, let’s keep the argument in mind:

Tenants’ conditions are determined by the balance of class power, not “supply and demand.”

This section is divided into a few parts to make it a bit more digestible. 

Mind the rent gap!

We can start by exploring the process of gentrification, where we can very clearly observe how real estate capital wields its class power to mold cities to its liking. Notably, its class organization has become increasingly sophisticated in recent years, as the rental housing stock has been consolidated in fewer and fewer hands. It can be quite challenging nowadays to figure out who your landlord actually is, as they usually hide behind a maze of shell companies, LLCs and Real Estate Investment Trusts (REITs). An army of supers and management companies further distance landlords from tenants, acting as convenient buffers for the corporate owners and private equity firms pulling the strings.

As a result of this consolidation, private equity firms, mega-developers and corporate landlords execute rent hikes, serve evictions, illegally (and legally) deregulate apartments and in sum, cause displacement, in an increasingly coordinated manner. 

In our organizing, more often than not, we work with tenants in buildings owned by a landlord with hundreds to thousands of units in their portfolio. (The average apartment in New York City is part of an 893 unit portfolio.) When we visit other buildings in that portfolio, we’ll usually find the same issues, whether disrepair, harassment, skyrocketing rents, and (illegal and legal) deregulation. 

(If you are interested in researching the owner of your building in NYC and kick-starting a tenants association in your building, JustFix is an incredible asset.)

To streamline gentrification, mega-developers, corporate landlords, and private equity firms utilize sophisticated algorithms to identify “rent gaps.” A rent gap is the difference between the rent currently being paid by tenants and the rent that could be potentially charged in the same location if the current tenants were evicted through legal or illegal means. PropTech companies like Skyline AI and RealPage are accomplices in this plunder. Their business is that of identifying apartments which are “‘inefficient’ in the rental market in relation to their total cost, before teaming up with the largest property investment companies to make an offer.” 

These advanced techniques (enabled by troves of data collected by big tech firms) allow investors to target optimal neighborhoods for gentrification with pinpoint accuracy. It shouldn’t surprise us that at a neighborhood level, there is a direct correlation between concentrated corporate ownership and gentrification. 

Naturally, real estate capital’s drive to extract as much profit out of our cities as possible does not care much for pesky renter protections like rent-stabilization and public housing. In fact, the relatively low rents in rent-stabilized apartments and public housing (as compared to market-rate) make them even more appealing, in the sense that they present even larger rent gaps to “close.” 

From a private equity firm’s perspective: Imagine a rent-stabilized building which rents for an average of $800/mo per unit, in a neighborhood where rents are averaging $1500/mo per unit (and climbing!), or are where rents are primed to increase to that price (in accordance to the precise calculations of algorithms from RealPage and Skyline AI). To a private equity firm, the building represents an opportunity for superprofits. To the building’s working class, usually Black and brown tenants, the building is not an investment opportunity — it’s home, a small pocket of resistance to the waves of real estate capital engulfing their communities. But if the private equity firm can evict the current residents, destabilize the building, and slap on a gentrification mask — then they can charge many times as much in rent and make a fat profit. All in a day's work for the vampires sucking our cities dry. 

Real estate capital also pushes this class agenda through legal action. For instance, New York City landlords are currently suing to wipe out rent regulations which protect around 1 million tenants from naked exposure to the “free market.” This case will go to the revanchist Supreme Court, who will likely rule in favor of the landlords. Once again, we can plainly observe that our class enemies are organized and aggressive!

It’s not an accident that in our organizing we encounter and experience consistent patterns of harassment, disrepair, and neglect in rent-regulated buildings. In New York City, deregulation is most commonly allowed upon vacancy, so it follows that landlords and speculators doggedly pursue vacancy via eviction. Some of their choice strategies include: buyouts, fake eviction notices, illegal refusal to renew leases, intimidation, neglect, intentional disrepair, cutting off heat, electricity and water, calling the police on tenants, and direct harassment. There are technically legal protections against strong-arming tenants out of regulated apartments, but they’re rarely enforced. Like other tenant’s rights (or, for that matter, any right “granted” by the state), protection from harassment is generally only realized when enforced by organized tenants. 

It’s also not an accident that the real-estate lobby and their politician friends have intentionally neglected to fund the upkeep of New York City’s remaining public housing stock. After all, NYCHA’s repair backlog (many tens of billions dollars) makes for a very convenient political device. When it came time to justify the “Preservation Trust” — nothing more than a scheme to privatize and commodify that remaining bastion of working class affordability — NYCHA’s repair backlog was cynically presented as evidence that public funding is no longer feasible. When challenged by outraged NYCHA tenants, conservative and “socialist” politicians alike argued that we have no option but to turn to the private sector to save NYCHA. As Holden Taylor writes

The line of reasoning put forth by the policy wonks and “socialists” advocating for the trust is, as usual, one of pragmatism and practicality. The Trust is the only way to get money for repairs, they say. This boils down, to butcher Rosa Luxemburg’s aphorism, a framework of “Privatization or Barbarism,” as these experts claim that the only alternative to the Trust is the status quo and the ever more crumbling infrastructure and dire quality of life that define it. Again, this is a failure of imagination. It is the socialist’s responsibility to push past the status quo, to fight for socialism, not merely a different form of marketization.

These observations about de-regulation and the privatization of public housing also help us to understand why the minority of left YIMBYs — who argue we should pair market solutions with an increase in social housing and tenant protections — are so woefully misguided. There is no way to guarantee that any housing we build will stay affordable when landlords, developers and finance capital have demonstrated they will wield their class power to commodify every inch of the city they can get their grubby hands on. Even our supposedly “socialist” elected officials are liable to bend to the will of real-estate capital without an organized mass movement to back them. The sober reality is: the remaining sources of off-market housing are being eroded because we are not sufficiently organized to protect them. The only way to protect those apartments and reverse the trend is through organized struggle. 

For instance, in 2020, organized community groups resisted the illegal eviction of tenants at 1214 Dean St. in Crown Heights. By occupying the stoop and physically resisting the eviction, the tenants eventually forced the city to buy the apartments and convert them into publicly-funded, affordable housing.

Build, baby, build! What could go wrong?

It doesn’t matter how “market optimistic” you are (as one reporter recently described the “pro-housing” non-profit Open New York) — when we let developers build freely, they will always be incentivized to build market-rate housing because those are the developments with the juiciest profit margins (and often the juiciest subsidies). This is not a neutral outcome. Building housing which people in surrounding neighborhoods cannot afford is the one of the first steps in the process of gentrification. 

In response to residents’ concerns about displacement, politicians will often promise that developments will meet the needs of communities because they contain 10% or 20% affordable units. This logic is premised on the idea that flooding a working class neighborhood which desperately needs cheap housing with, for instance, 900 market-rate units and 100 “affordable” units (which, due to the way affordability is measured, are often not actually affordable to those who most desperately need them), will produce anything but an influx of wealthier people who will displace the current residents. Just the announcement of permits for new market-rate developments can set off a frenzy of speculation, as investors look to sink their grimy fingernails into the imminently gentrifying neighborhood. 

The rise in the median income of an area (which inevitably accompanies market-rate development in working class neighborhoods) is often the impetus for steep hikes in the median rent. Which is to say: when people have more money, landlords generally raise rents (and rents usually rise faster than income — a few studies to reference: here, here and here.) Income inequality ensures that rising median rents disproportionately displaces working class tenants, as Francesca Manning explains:

While some people’s income is increasing at a rate to keep pace with rising rents, a large group of people’s wages are stagnating, falling, or rising far too slow to keep them housed … households that live in high-income [areas], whether or not they are themselves high income, end up paying a higher and higher percentage of their wages in rents.

In locales where market-rate development is not profitable, developers will not develop unless subsidized. This is a prominent form of “organized abandonment,” the movement of capital and social services away from populations and geographies deemed surplus and/or no longer profitable. Working class Black and brown communities are the first victims of this abandonment. These communities are faced with either: investment and gentrification; or disinvestment and abandonment. It’s russian roulette, except all of the chambers are loaded. Flint’s working-class Black population is one such example of a community which has been systematically abandoned by capital and the state.

Even with an understanding that developers will always build for profit, some will maintain that new housing supply at the top-end creates downward pressure on the market and “filters” units down to working class tenants. This is not an effective strategy, especially with the urgency that present conditions demand. Even when a filtering effect can be observed over decades, it is usually outweighed by the more immediate effects — sharply increased rent burdens and displacement  — that market-rate development set in motion. It’s important to understand that the “housing market” is not a single, unified market, but rather a series of income-level based sub-markets. Increased supply at the top end of the market can simultaneously stabilize rents for high-income tenants and increase rents for low-income tenants.

The “filtering” theory makes more than a few dubious presumptions. Three more are:

  1. that new apartments will be occupied by warm-blooded humans;

  2. that tenants are able to move constantly to and from apartments in the name of market equilibrium; 

  3. that landlords who were recently collecting rent from a wealthier tenant will suddenly have a change of heart and lower their rent to accommodate the new, lower-income tenant who is moving into the “filtered” apartments.

1) ignores the reality, which is that many of these apartments are destined to be bought for investment purposes. At least a hundred thousand units in New York City are investment properties and second homes for the ultra-rich. As Raquel Rolnik writes, luxury real estate in places like New York City has increasingly become a “safe-deposit box for the transnational wealthy elite,” rendering many new apartments un-filterable.

2) and 3) are even further divorced from reality. I’m not quite sure where the filtering theory nerds are finding landlords willing to grant day-to-day leases to allow for this kind of flexibility — nor where they find landlords willing to sacrifice their bottom line for the sake of market equilibrium. 

To this point (that supply and rents are not necessarily, or even likely to be correlated), we can briefly look at two of the metropolitan areas which produced the most housing in the last decade (2010-2019): Raleigh, NC and Austin, TX. Both of these cities maintained a ratio of 1-2 jobs per new housing unit, which mainstream economists consider to be “healthy.”

In Raleigh, housing construction kept pace with population growth from 2010-2019. Did rents stabilize or go down in accordance with the magic supply and demand graph? No! They rose 53%, miraculously spurning the ironclad economic law of supply and demand.

In Austin, between 2010 and 2020, new housing production actually outpaced population growth (25.5% to 21.7%). According to the “supply crisis” narrative, rents should have gone down or at least stabilized, right? You’ll be shocked to learn that between 2010 and 2020, rents in Austin increased by 93%. Historically Black enclaves like East Austin have rapidly gentrified in spite of the growth in housing construction. The supposedly common sense relationship between housing supply and median rents is, uh, not so apparent to the average tenant in Austin.

The shock troops of real-estate capital

Class power requires enforcers, and real-estate capital’s war on working-class tenants is no different. The police are intimately involved in the process of displacement. 

The police are, after all, the most visible manifestation of the violence which undergirds private property relations. When you don’t (or can’t) pay your rent, you come face to face with the enforcers of the private-property relation: the court sending a Marshall to serve you with an eviction notice, and the police forcefully and violently executing that eviction if you resist. Landlords rely on the police to backstop evictions, which is the most fundamental mechanism for the reproduction of privately-owned housing. Without the threat of eviction, the landlord's power would evaporate, as we experienced during the COVID-19 eviction moratoriums. The state’s power is also felt implicitly: even if a tenant association is interested in taking a radical action like resisting a fellow tenant’s eviction, they understand that the state will almost certainly intervene on the side of the landlord, and can therefore be discouraged from acting. 

The process of eviction is nothing less than the state using their monopoly on legal violence to privilege the landlord’s right to exploit us over our human need to have a roof over your head. 

Gentrification relies on the same violence to function. In its infancy, gentrification is marked by the violent projections of private property relations onto working class communities, which solidify in physical form as the police. Cops consistently step up broken windows policing in neighborhoods which are gentrifying, further exposing working class Black and brown communities to the carceral state. Broken windows policing is the proverbial stick to the carrot of tax abatements, rezoning and developer incentives which open the floodgates for real estate capital. 

In the process of gentrification, homeless tenants (homeless people are tenants in that they do not control their housing; the struggles of housed tenants and homeless tenants exist along the same spectrum of precarity) are brutalized and disappeared. Eric Adams’ assault on homeless tenants which we have resisted over the past year is inseparably part of this same project. He is not uniquely evil either; his predecessors De Blasio and Bloomberg similarly utilized the NYPD to terrorize homeless tenants and remake the city to the real estate lobby’s liking. Connecting the struggles of homeless tenants to housed tenants — not just in solidarity, but as a movement united in opposition to the same forces of real estate capital — is a crucial task.

As many have compellingly argued, including her own family, Breonna Taylor was, at least in part, a victim of state-sanctioned gentrification. Breonna was murdered in the Russell neighborhood, which was being explicitly targeted for gentrification by the city of Louisville. Before and after her murder at the hands of the state, there was an observable “sharp increase in public nuisance cases, with 84% of those cases occurring in Louisville’s predominantly Black western half, which includes the Russell neighborhood.” As the Root Causes Research Center explains:

… the forces of property and police converged in Russell to acquire the remaining property for the redevelopment of Elliott Ave through the collaboration of the Louisville Metro Develop Louisville Office and the Louisville Metro Police Department’s Placed Based Investigations Squad (PBI). Increased pressure from the Louisville Mayor's Office to acquire these properties led directly to the rapid employment of PBI. The PBI Squad, then, employed a concept they were barely familiar with, to create the false evidence needed for the "No-Knock Warrant" that led to the murder of Breonna Taylor.

Gentrification is a process which travels along the existing contours of racial capitalism. Working-class Black communities (including homeless tenants) are the first to encounter — and the first to resist — the rusty knife edge of displacement. 

In sum: Gentrification is initiated by speculative, algorithmically-backed, financialized development and landlord harassment; enabled by racist police violence, tax abatements, developer incentives and capitalist urban planning; and resulting in displacement and harm (sometimes death) for the working class Black and brown communities who stand in its way. Gentrification is, in other words, not a natural phenomenon, not an unavoidable but necessary process, but rather one front in real estate capital’s organized class war on working class tenants.

Does this evidence point to a solution which gives more freedom to developers and landlords? No. Gentrification can only be stopped by collective control of our buildings, neighborhoods and cities. After all, it's highly unlikely that communities would displace themselves if and when they win control over their space.

One glimmer of hope we can look to for inspiration: In Los Angeles, after being confronted with rent increases of up to 200%, the tenants of Hillside Villa organized, militantly — in Spanish, Cantonese and English, no less. In 2022, their organizing paid off: they successfully pressured the city to buy their building on their behalf, thwarting their landlord's attempt to fatten his profit margins and placing their housing under some level of community control.

Ransom, manipulation, collusion

Organized real-estate capital demonstrates every day that it will protect its profits by any means necessary — regardless of “market equilibrium.” Outside of the strategies we’ve already covered, some of their choice tactics include market manipulation, legal action and collusion.

For instance: CHIP — a New York landlord advocacy group — is currently keeping 20,000 rent-stabilized units vacant (an act that is particularly malicious considering that over a hundred thousand New Yorkers are homeless, including thirty thousand children). In total, over 60,000 rent stabilized units are currently vacant across the city. Why? As a threat! A show of force! An act of organized class war! CHIP has openly stated that they won’t put these apartments back on the market until the state legislature repeals the 2019 Housing Stability and Tenant Protections Act, which limits their ability to jack up rents after making necessary renovations. It’s a “ransom!”

As Karl Marx himself pointed out (and others have more recently argued), the tendency of the landowning class to withhold their land from the market, and to threaten to withhold land from the market, is intrinsic to capitalism. Holding land off the market is not an irrational action for landlords — it is a rational, profit-maximizing strategy that is employed everyday by landowners across the world. This tendency is why, seemingly paradoxically, increases in vacancy rates do not always correspond with reduced rents.

This tendency explains why property owners will always fight vigorously against any regulation which would restrict their ability to keep units vacant. For example, in response to a newly passed vacancy tax which would fine landlords for failing to rent empty apartments, organized San Francisco landlords (through lobbying groups representing thousands of property owners) are suing the city, arguing they have “constitutional and statutory rights to keep their units vacant if they so choose.” Constitutionally speaking, they’re correct — the Supreme Court will always protect property owners “right to exclude” — but that’s only because the Supreme Court is designed to codify and protect private property relations.

According to the most recent statistics (from 2021), there are around 250,000 (officially) vacant units in New York City. Importantly, the vacancy rate does not include the hotel rooms which sit empty while homeless tenants beg for change just outside their doors, nor unreported warehoused market-rate apartments, nor the hundred thousand or so units which are kept as investment properties and second homes for the ultra-rich.

While in any context, there will be some vacancies, to really understand this number we have to understand which apartments are vacant. Low-cost apartments are at near-zero vacancy levels while the vacancy rates  in high-cost apartments remain extraordinarily high. Tracy Rosenthal of the LA Tenants Union sums up this disparity bluntly: “There is no shortage of housing except for poor and working people, which the market has never and will never provide.” 

In their 2022 report, the Community Service Society of New York echoes Rosenthal, writing that many of New York’s vacancies can be attributed to “long-term overproduction of luxury condos/co-ops as investment vehicles.” They sum up their findings neatly:

There is very little available housing at low rents, but a lot available at rents most New Yorkers couldn’t possibly pay. At the same time, more and more apartments are going unused, not because nobody wants them – clearly there’s plenty of demand for housing – but because their owners are keeping them as pieds-a-terre, Airbnbs, investment properties, or warehoused rentals.

One example of this phenomenon, from Madden and Marcuse:

On January 16, 2015, a limited liability corporation named P89-90 bought a single penthouse apartment in Midtown Manhattan for $100,471,452.77 … the luxury tower that it tops, branded as One57, is not likely to be a particularly sociable environment. Chances are that none of the building’s ninety-two condominium units will be their owner’s sole residence. In fact, many of the apartments in One57 will remain empty. They will be held as investments or as vanity homes for people who do not lack for places to live. One57 is not high-rise housing so much as global wealth congealed into tower form.”

In recent years, the rental housing stock has become increasingly concentrated in larger and larger portfolios controlled by private equity firms and corporate landlords. In New York City, around 9 in 10 apartments are owned by corporate landlords. 

One important implication of this trend: the more organized and concentrated ownership is, the easier it is for landlords to collude and fix prices — a task made significantly easier due to the rise of algorithmically-informed price-setting. Services like the now infamous RealPage — which uses advanced data to help landlords charge the highest possible rents for their units — openly boast about their role in driving the staggering rent hikes of recent years. A ProPublica investigation revealed RealPage has “recommended that landlords in some cases accept a lower occupancy rate in order to raise rents and make more money.” RealPage and other similar services are a potent tool for cartel style market collusion, a fact which has not escaped the ire of the Department of Justice's antitrust lawyers. 

A common “pro-housing” argument is that increased supply gives renters more options, thus allowing us to play landlords off of eachother and secure lower rents. Again, this line of thinking ignores the sordid reality, which is that landlords will flex their class muscle to keep rents high — and that without organization, tenants have no power to contest their ever-worsening conditions. What good is a market equilibrium if the landlords are almost certain to collude, warehouse apartments and keep rents high regardless?

Landlord’s profit-maximizing behavior plainly highlights the irrationality endemic to capitalism. Well, let's amend that: it's quite rational for those who own the property. For the rest of us (the vast majority) — not so much. A system which distributes (and chooses not to distribute!) housing based on the profits that will accrue to its owners is a system which is incapable of ending the precarity which defines our lives as tenants. 

The “housing crisis” is not so much a crisis as a permanent feature of urban capitalism, an unavoidable consequence of developing and distributing housing as a commodity to line the pockets of the few, rather than organizing housing around the social need for shelter. Framing our experience as a “crisis” insinuates that it is an aberration from the norm, an aberration which can be “solved” with policy fixes, new legal protections and, most insidiously, the market. The system is not in crisis; the crisis is the system!

It's all about class power? Always has been.

What we’re observing here is the all too familiar dissonance between capitalism’s economic theories and its economic realities. Despite what free-market proselytizers and “market optimists” alike want us to believe (as if there’s any functional difference between the two), capitalism is a system whose outcomes are ultimately determined by the balance of class power. Landlords, developers and financiers, who are single-mindedly driven by a desire to extract as much profit as possible out of tenants, do not submit meekly to the “laws” of supply and demand. 

To imagine that rent prices hinge on supply and demand rather than class power is completely ahistorical. Time and time again, capitalism has demonstrated an inherent tendency towards monopoly, cynical market manipulation and organized class warfare. 

Understanding the balance of class power as the condition of our exploitation is simultaneously key to grasping that our exploitation can only be limited and abolished through the exercise of our own class power as tenants. We’re engaged in a class war which only one side is consciously fighting. Our choice as tenants is whether or not we want to fight back.

If the future came on a platter…

The common sense which commands our collective reflexes does not permit us to think of revolution. After all, “it is easier to imagine the end of the world than the end of capitalism.”

So it’s natural that we’re derided as unrealistic for striving towards the abolition of the landlord class, and by extension the abolition of capitalism — but are we the unrealistic ones?

Our critics (liberals!) — on all issues, not just housing; think climate change, for instance — position themselves as “realistic” for arguing that handing the reins to organized capital will alleviate the conditions of the working class. Don’t we have hundreds of years of experience telling us that the exact opposite will happen? We can look to our cities as they are right now to understand that control of our buildings and neighborhoods by profit-motivated landlords, financiers and developers is a disastrous arrangement.

There’s nothing realistic about giving capital the freedom to roam where it wants and praying that it will magically change course and defy its five hundred year history of ravaging indigenous and working class communities for profit.

It's nonsense. Don’t listen to these people — they are the ones being unrealistic. 

And yes, to organize towards community control of our buildings and neighborhoods is a tremendous, daunting task. But let’s remember that we don’t organize simply because we believe in a political program. To struggle, to think — to really think! — to learn, is nothing less than the process of being alive. To not be in the struggle is a much more demoralizing proposition.

So let's get to it! Landlords and developers, and the financiers that back them, are tremendously well organized. To beat them, we have to turn to the only method by which we have historically won: that is, through our militant organization. If history has taught us anything, it's that we can only win by out-organizing our class enemies. 

Check out the Autonomous Tenants Union Network to see if there’s an existing organization in your area. In New York City: the Crown Heights Tenant Union, the Ridgewood Tenants Union, Brooklyn Eviction Defense and Tenant Union Flatbush; nationwide, the aforementioned Los Angeles Tenants Union; Tenants and Neighborhood Council (TANC) in the Bay Area; Stomp Out Slumlords in DC; and many more are doing incredible, principled work. 

You can find some resources and thoughtful reflections on tenant organizing here, here, here, here, here and here.

I like to think of this essay as a small contribution to uncovering the shape of the conjuncture, as Stuart Hall would call it. There is, of course, much more to be uncovered (and much more that has already been uncovered!), such as: the relation of tenants in the imperial core to the global anti-imperialist movement; how the tenant movement can resist settler-colonialism and aid the struggle for indigenous sovereignty; feminism and the tenant movement; the homeless industrial complex; and the ideology of homeownership, to name a few.

None of this work is easy. But, as Eduardo Galeano reminds us: “If the future came on a platter, it would not be of this world.”

A Marxist Concept of Politics

By Yanis Iqbal

Under capitalism, political violence is not constantly required for the extraction of surplus-value and the maintenance of capitalist social relations. The separation of direct producers from the means of production in capitalist social formations means that surplus-value can be appropriated by economic mechanisms without the repeated deployment or threat of deployment of politico-military force in the battle between classes. In Mute Compulsion: A Theory of the Economic Power of Capital, Søren Mau writes: “The characteristic thing about the power of capital is precisely that it has an ability to reproduce itself through economic processes, or, put differently, that the organization of social reproduction on the basis of capital gives rise to a set of powerful structural mechanisms which ensure its reproduction all by itself, as it were.” Capitalism constructs a new social relationship between the employer and the employed, one that allows the former to gain full control over the immediate environment of the latter. It needs workers to be “free” in a double sense: “free” to sell their own labor-power (not legally tied to a landlord or master) and “free” of any possession of the means of production, so that their material survival is dependent on becoming a wage-laborer. It is important to note here that the “freedom” to sell labor-power is rooted in “the mystified/mystifying moment of the wage contract and the freedom-of-contract rhetoric of nineteenth-century liberal individualism.”

Such a notion of “freedom” refers not to the actual independence of workers but to the ideological concealment of the coerciveness of the wage contract through a discourse of legal voluntarism. It denotes the process whereby proletarianized masses – separated from the means of production – are given the legal ability to enter the abstract sphere of bourgeois-juridical formalism and participate in the capitalist labor market. Thus, the economic power of capitalism exists as a form of exploitation that appears as the agential and self-driven decision of the individualized worker. This appearance is supported not only by the ideology of liberal contractualism but by the operational modality of economic power, which involves the application of indirect, structural pressures upon the material environment of subaltern classes. As Mau comments: “Whereas violence and ideology directly address the subject, economic power addresses it only indirectly through the manipulation of its socio-material environment. Economic power thus has to do with the way in which social relations of domination reproduce themselves by being inscribed in the environment of the subject.”

Insofar that the economic power of capital renders superfluous the need for political coercion in the labor process, there emerges a separation of the economic from the political. This concept of separation, while analytically true, applies to the individual labor process of capitalists, not to the social totality of the capitalist social formation. At the level of the individual capitalist, the need to simply survive, to avoid starvation, surely impels subalterns to join the rank of the proletariat. However, when we look at this issue from the collective standpoint of the capitalist totality, the process that institutes wage slavery as the only economic way of ensuring subsistence is brought about by a political closure of alternative employment options. This situation differs significantly from the one that prevails in pre-capitalist societies. In these societies, direct producers are not yet deprived of the means of production. Given this fact, the surplus labor of the exploited classes has to be appropriated in a form other than the economic coercion of the market found under capitalism. This form is provided by the political power and naked violence of pre-modern ideologies, which use religious prejudices and primitive attitudes to ensure subservience to the exploiters.

What is evident here is the fact that in pre-capitalist societies, individual owners of property have to continually use political violence to maintain control over property, a situation that is different from capitalism, where individual capitalists as capitalist property-owners do not have to use extra-economic force for the reproduction of their class status. But the capitalist class as a whole – in the form of the capitalist state – does utilize political and ideological violence to perpetuate the monopolization of the means of subsistence of the masses and the forcible destruction of non-capitalist livelihoods that may weaken the economic power of capital. Hence, both pre-capitalist and capitalist social formations are dependent upon political violence for their social reproduction. What differentiates the one from the other is the fact that capitalists, unlike pre-capitalist exploiters, don’t have to use violence at the individual level to ensure their dominance since that role is served by the economic compulsion of the market. However, the absence of violence at the individual level is propped up by the presence of violence at the collective level, embodied in the capitalist state. The systematic construction of public apparatuses that can perform repressive tasks for the bourgeoisie ensures that the working class has no choice not to work for a wage, being unable to choose between capitalist and non-capitalist employers.

This state of structural oppression – brought about through the political subjugation of non-capitalist subsistence options – demonstrates that in capitalism, what emerges is not so much the separation of the economic and the political but their functional division wherein individual capitalists possess economic power and the capitalist state possesses political power. Raju J Das writes: “the capitalist state and the capitalist class…are two arms of the social relationship called capitalist class relation. One arm signifies the exploitation of the majority and its (near) separation from property, and wealth-accumulation in the hands of the capitalists. Another arm signifies the political oppression/subjugation of the majority by the state. In other words, one arm signifies the capitalist class as a whole, and another arm signifies the state which is, above all, the coercive instrument to reproduce the capitalist class relations”. 

The capitalist relationship of dialectical mediation between the economic power of capital and the political power of the bourgeois state – distinguished from the sole presence of political power in pre-capitalist social formations – means that the immediate capitalist labor process appears to be free from violence and coercion. This appearance has a material basis in social reality because it reflects how the economic power of capital is structurally imbricated with the political power of the state. When acting as exploited workers in the capitalist civil society, it is only natural for proletarian human beings to perceive their engagement with the labor process as an economic one, as one that allows them to receive wages and satisfy monetary requirements.

Viewed from the perspective of the human imagination, which concerns itself with the affective workings of the senses, the capitalist civil society is a representation of the act of economic exchange and nothing more. The interconnection of this economic sphere with the coercive logic of the state is ignored because the ideas of the proletariat are interwoven with the material practice of wage slavery to such an extent that they are strongly limited by the horizons of the latter. Workers experience the economic mechanisms of capitalism as the immediate apprehension of objective forms that lie outside their subjective being, as mere methods of subsistence to which one has to conform. In this way, the proletariat’s material relation with the economic logic of the capitalist civil society is transformed into an ethereal relation to external forms. The visibility of the capitalist economy arises out of the structural invisibility of the political violence that generated its foundational framework, as well as of the overarching network of socio-cultural relations that serves the bourgeoisie through its manifold cruelties. This inability of human imagination to understand the interdependence of capitalist economy on the political violence of the state is part and parcel of the way in which ideology operates. It limits the mental capacities of human beings by socially constructing a collective sensorium that carries out processes of routinized sense-making and shapes comprehension, interaction, and practice. Gabriel Rockhill and Jennifer Ponce de León elaborate

Rather than there being a real, given world outside of ideology, that is then simply distorted through inversion, the world materially delivers itself to us upside down, and this is the primary datum of our ideological experience…material practice formats our perceptual matrix in such deep and fundamental ways that the world is “naturally” delivered to us through the lens of ideology. Instead of simply being a set of illusions or false ideas, ideology operates as an all-encompassing sensorium that emerges from the actual life-processes of homo faber. It composes an entire universe through the collective and historical production of a shared world of sense that is at one and the same time physical and mental. It is the collective historical life-process (der historische Lebensprozess) that forges this sensorium in such a seamless fashion that it is largely rendered imperceptible.

The human imagination is thus essentially entwined with an ideological imaginary i.e. “a collectively produced practical mode of intelligibility that assembles self-evident givens, being at one and the same time a way of thinking, feeling, being, perceiving, and acting. Far from remaining purely conceptual, it is affective, practical, perceptual, and axiological. An imaginary is thus the anchored modus operandi of social agents, which is flexible and varies across the social field depending on the agencies involved in its precise configuration.” In contrast to the ideological nature of human imagination, the rational faculties of human beings interact with reality by constructing adequate ideas that theoretically totalize the given facts through their contextualization in a historical movement of fluid social relations. This means that reason will comprehend the bourgeois political society as a necessary component of capital in which its essence as an exploitative dynamic is expressed, reinforcing the conditions of possibility of surplus-extraction through the repression of non-capitalist possibilities in the realm of civil society. Furthermore, reason understands that the one-sided representation of the capitalist civil society as a sphere of “free”, non-political wage contracts is essential for the continuous expansion of capital, for without this ideological illusion – that relationships in bourgeois civil society are representations of strictly economic exchanges – the commodity-form will fail in forcing subalterns into the entire circuit of capitalist reproduction that generates surplus-value.

Now, taking into account that the separation of the economic and the political under capitalism is primarily an ideological one, we need to examine what impact this separation has upon the logic of politics in a capitalist social formation. From the bourgeois viewpoint, politics actually functions as the invisible background of capitalist economics, as the violent underside of the abstract legalism of the market. The centrality of political violence to the field of economic production demands that it be ideologically mystified so that the dialectical linkages between the political power of the state and the economic power of capital can be broken and the character of the labor process can be normatively described as non-coercive and voluntary. This act of normative description is carried out by taking the capitalist separation of economics and politics at face value, without questioning the essence that lies beneath this appearance. As I have already noted, economic capital, unlike the ideological deployment of violence in pre-capitalist social formations, interpellates the subalterns in a matrix of subordination that works indirectly through the molding of their socio-material surroundings and conditions. Once the proletariat has been politically separated from the preconditions of its sustenance, the realization of its life can be carried out only through the presence of capital as a mediator. Thus, instead of an external power, the working class’s own interests with regards to survival force it to sell its labor-power. Todd McGowan writes:

“In the capitalist epoch, a bizarre inversion occurs: one’s obedience occurs through one’s isolated particularity…One obeys not by submitting to the domination of an authority’s command but by following one’s own self-interest…Capitalism does not eliminate obedience, though it does eliminate the act of submission to a structure of mastery. Individuals continue to participate in a structure that guides their existence, but they cease to experience it as a structure of mastery.”

The coincidence of the proletariat’s individual interest for sustenance with capital’s profit-driven interest for surplus extraction – rooted in the political separation of the immediate producers from their means of production – means that the economy comes to assume a veneer of depoliticized neutrality, with the state’s function of political violence in the capitalist market fading into the background. As soon as the appearance of the capitalist market as a technocratic arbiter of individual interests emerges, bourgeois ideologists discursively entrench this appearance by reconfiguring political society, so that it no longer signifies the coercive complement of capital’s economic power but a synthetic zone of abstract legalism that aids the ostensible market rationalism of bourgeois civil society. Politics no longer refers to the inner component of extra-economic violence that inevitably accompanies the economic power of capital but to a juridified political society that speaks only through the language of the formal equality of otherwise unequal citizens – a language that is itself a reflection of the capitalist market that organizes commodity exchange in terms of the abstract equivalence of qualitatively unequal market actors. The juridical concept of the equality of all citizens before the law, the equal respect for the life and property of each citizen, the equal freedom of association and contract, forms a necessary legal-institutional basis for a system of commodity production that posits materially unequal social agents as abstractly equal “rational” actors that are pursuing their individual interests through the medium of the market. Under a social structure of capitalist accumulation, the representative liberal state enforces this formal contractual equality only to cloak the very real inequalities that exist between the propertied capitalists and the property-less wage-laborers. 

For the proletariat, the natural-law contractualism that undergirds politics in a capitalist society – founded upon the ideological depoliticization of the economy and the technocratic erasure of the violent antagonistic social relations inherent to the field of production – results in the systemic delimitation of politics: in its status quoist version, politics sets its boundaries of intervention in an external fashion with regards to the field of production. It considers its area of operation to be the juridified political society of capitalism – a sphere of political existence that is wholly internal to the constraints of the bourgeois state and its institutional apparatuses, functionally bounded by the field of reproduction of the strategic political and social interests of the bourgeois class. Here, we can observe how the apparent alienation and separation of this sphere of bourgeois politics from the material intercourse that takes in bourgeois civil society actually facilitates their ever close intermeshing.

The claims of bourgeois political society to a juridical status of an abstract entity that can’t interfere with the market rationalism of civil society leads to a paradoxical non-interventionist stance: state-supported political violence consistently intervenes against opposition to the scientific pretensions of the market so that it can maintain the space within which the ostensibly non-political and self-sustaining mechanisms of the market can work. Political intervention creates the conditions of possibility for a supposedly non-political market that is touted as an entity capable of sustaining itself without further intervention. The lack of intervention of the capitalist state in the free market is based upon political interventions that create the conditions of possibility for that non-interventionism through the elimination of any form of opposition. Bourgeois ideologists want to drive out the paradoxical character of the political state by forgetting the political coercion that constitutes the condition of possibility for the self-regulating market and ideologically consecrating the bourgeois state as a legal guarantor of the rationalism of capitalist civil society. The proletariat demolishes this façade by showing how the rationalism of the market requires as its dialectical counterpart the irrationalism of the political state, how the realization of working class survival through market exchanges is produced by the destruction of non-capitalist options, how the juridified political society’s respect for the so-called scientific nature of the market is actually a mask for coercively eliminating the class antagonisms found in the capitalist labor process. From this, it is clear that the bourgeoisie’s hegemonic project is conflictual: to gain consent, the ruling class has to interact with the proletarian hostility arising from the class conflicts that are constitutive of capitalist society. In this process, the collective structures of civil society are given a bivalent character. On the one hand, they serve as the instruments through which the elite exercises economic and ideological power. On the other hand, insofar that the bourgeoisie has to maintain a power equilibrium through the creation of apparatuses that deal with subaltern opposition, the organisms of civil society also function as the principal vehicle for the actions of these oppressed classes.

The existence of this duality causes the emergence of two different conceptions of politics: bourgeois politics, which revels in the abstractness of legal contractualism, and proletarian politics, which constantly overflows the barriers of bourgeois politics to highlight the violence that forms an essential substratum of economic exchange. While the former resides in the realm of political society, unwilling to explore how the state is not a legal guarantor of juridical equality but a capitalist enforcer of material inequality, the latter resides in the connective terrain between political society and civil society, constantly highlighting the internality of the bourgeois state’s political violence to the supposedly “neutral” economic power of capital. This form of proletarian politics understands that the enrichment of the political equality promised by the bourgeois state cannot lead to the eradication of exploitation from the economic arena of bourgeois civil society. On the contrary, it reinforces the social legitimacy of the state institutions that are responsible for hiding the essentially violent and oppressive nature of the capitalist economy. Bourgeois ideologists have combatted the counter-hegemonic thrust of proletarian politics by portraying it as an unscientific remainder of pre-capitalism that attempts to politically disrupt the non-political stability of the free market’s invisible hand. As Etienne Balibar notes

The fundamental point is that from Adam Smith onwards, ‘economic’ discourse, by presenting itself as science and radically divorcing itself from ‘politics’, represented as a remnant of pre-capitalism, and thus instituting the distinction of civil society and the State, provides the different factions of the bourgeoisie with the means of considering, and thus of organizing the unity of their interests as just so many conditions of the accumulation of capital. Everything opposing their mutual interests is called ‘politics’, and everything which leads back to the logic of accumulation, that is, to the command of capital (or money) over labour, is called ‘economics’ At last this provides the means, albeit theoretical, of preventing the interests of labour, or rather of workers, from entering into the conflict of interests between different bourgeois factions, so as to disturb its ‘arbitrations’ (as we say nowadays) and to undermine the mass bases of the State. 

To summarize, from the standpoint of the bourgeoisie, there are two definitions of politics: one is the legalistic one that ideologically reflects the apparent alienation of political society from civil society and the other is the revolutionary one that emphasizes their real interdependence and interpenetration. While the former is based on legal respect for the market rationalism of supposedly scientific bourgeois economics, the latter is based on radical hostility to the scientific and rationalist pretensions of capitalist surplus extraction, highlighting their irrational interrelation with the coercive logic of state-sponsored political violence. These two forms of politics, however, don’t exist in neat separation from one another. To be more precise, revolutionary politics itself has suffered the ideological invasion of bourgeois elements, taking from the latter the notion of the separation of economics and politics under capitalism and radicalizing it in an anti-capitalist direction. This ideological hybridity manifests itself in the form of ultra-leftism, which opposes any form of participation in the movement for reforms. Such opposition emerges from the specific discursive order of that ideology.

The appearance of the division of the extra-economic state from the economic labor process – embodied in the ideological mystification of juridical abstractness – is accepted with a radical twist: the separation is now construed no longer as the juridical respect for market rationalism but as the violent subjection of civil society to the dictates of political society. In the case of bourgeois ideologists, the separation of economics (civil society) and politics (political society) is affirmed to maintain the hierarchical subjection of the former to the latter. In the case of ultra-leftwing ideologists, the same separation is affirmed in favor of civil society. It is said that the hegemonic perpetuation of the power of capital over labour requires a state machinery which is divorced from the mass of the people and beyond their democratic control, so the working class, in order to remove the bourgeoisie from their position of dominance and set up a Communist order, requires a form of government through which political society can be reabsorbed into civil society. The privileging of civil society produces a form of anti-politics that regards as futile any kind of participation in the political system of capitalism. In both the bourgeois and ultra-leftwing cases, the terms – economics and politics, civil society and political society – continue to exist in their static state of separation, only their relational ordering is changed.

Unlike these two ideologies, Communism destroys the strict isolation of state and society and points out how it is their particular dialectical nexus that constitutes the essence of the capitalist arrangement. Contrary to the propositions of ultra-leftists, capitalism does not involve the separation of civil society and political society, and the subjection of the former to the violence of the latter. Instead, it involves the inextricable intermeshing of the political power of the state and the economic power of capital – the former ensuring the preconditions for the continued existence of the latter. The role of proletarian politics consists in advancing a class struggle in such a way that the working class comes to expose the essential violence of the labor process, showing how it is tethered to the coercive closure of non-capitalist alternatives and is full of irreconcilable class antagonisms. In the normal conditions of bourgeois hegemony, the civil war between the proletariat and the bourgeoisie remains latent, or invisible, unavailable to the consciousness of the subaltern, which continues to think of economics and politics in terms of market rationalism and juridical equality, respectively.

When the normal exercise of bourgeois hegemony breaks down, when the apparent separation of economics and politics weakens, the confrontational edge of class struggle comes to the fore, with the proletariat openly criticizing political society and civil society as two moments of a dialectical whole, geared towards their exploitation. Politics in the Marxist sense refers precisely to the transition that is effected by the proletariat from one phase of class struggle to the other, the becoming visible of the latent struggle between the bourgeoisie and the proletariat through the destruction of the antinomies of politics and economics. To use the words of Balibar, for the workers’ movement, the reality of politics “is nothing other than the development of the contradictions of the economy...To transgress the limits of the recognized – and artificially separated – political sphere, which are only ever the limits of the established order, politics has to get back to the ‘non-political’ conditions of that institution (conditions which are, ultimately, eminently political). It has, in other words, to get back to the economic contradictions, and gain a purchase on these from the inside.” This “pattern of referring back to the material conditions of politics, which is in turn required for the internal political transformation of those conditions,” means that the proletariat cannot refrain from engaging with the political dynamics of capitalist society. On the contrary, to destroy the separation of economics and politics, the working class has to consistently build a mass movement that defends the living standards of workers and activates the latent class antagonisms in the field of economic production.

As part of this, the Communist Party has to also participate in elections so that it can displace the ostensible neutrality of bourgeois political society from within that sphere. Expressed in more general terms, while ultra-leftism privileges civil society and attempts to voluntarily proclaim a space of proletarian autonomy within that sphere, Marxism recognizes the structural embeddedness of subalterns in the dialectical nexus of political society and civil society and thus builds proletarian autonomy through a concrete movement of political practices that can dissolve that nexus. Bearing in mind how the apparent separation of economics and politics under capitalism weakens the independence of the proletariat, the Communist Party always tries to overcome this separation through all possible means. Insofar that Communism has as its goal the unification of economics and politics, it is both hyper-political, highlighting the intense antagonisms found in both political society and civil society, and anti-political, overcoming bourgeois restrictions to articulate an expansive notion of politics. Once this separation has been overcome, class struggle can replace the capitalist totality, whose dialectical moments are political society and civil society, with Communist totality, whose dialectical moments are formed by the free association of human beings working toward their self-actualization through democratically managed production. 

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.