Ecology & Sustainability

Biden/Harris: Climate Hypocrites

By Juan Gonzalez Valdivieso

Republished in modified form from The Michigan Specter.

On Thursday, January 12th, Vice President Kamala Harris visited the University of Michigan’s Rackham Auditorium for a conversation on her administration’s “commitment to tackle our climate crisis.” The event specifics were largely concealed in the runup, with the university not confirming the exact time and location until the day before. Local news even hesitated to cover the proceedings until after their conclusion.

When coverage did break, however, its tune was unmistakably celebratory. The Michigan Daily, for example, highlighted the vice president’s nods to intersectionality while discussing environmental justice. This point and others apparently resonated, as MLive reported that the audience “embraced… Harris’[s] call for urgent climate action.”

But that call rings utterly hollow upon closer examination. When it comes to environmental issues, the Biden-Harris administration’s hypocrisy seemingly knows no bounds. They claim to care about climate change, yet fund and diplomatically support Israel — an apartheid regime infamous for, among other things, gross acts of environmental devastation.

Students Allied for Freedom and Equality (SAFE) — the University of Michigan’s Students for Justice in Palestine chapter — highlighted this contradiction. The group organized a large demonstration outside of Rackham during Harris’s event. Speeches and chants recounted Israel’s horrid environmental record.

The country has a monstrous ecological footprint, making it one of the most unsustainable places on Earth. Israel’s nominally high levels of development — which are themselves built on colonialism — appear rather unimpressive when adjusted for ecological overshoot. It ranks well within the bottom quintile of the Sustainable Development Index. Even the United Kingdom looks green by comparison.

These statistics, though jarring, still do not fully capture the extent of Israel’s environmental destruction. Israeli authorities have “uprooted hundreds of thousands of trees to date, including olive, citrus, date, and banana.” They also regularly pollute Palestinian resources. This takes multiple forms. Not only does Israel knowingly use pesticides that contaminate the soil and harm various bird species, but the country is also notorious for poisoning freshwater reserves. Israeli settlements in particular are prominent sites of toxic dumping. As if that wasn’t enough, Israel consistently denies Palestinians access to sources of renewable energy, preventing the people they colonize from developing more sustainably.

Despite these undeniable facts, Israel goes to great lengths to cultivate an environmentalist image for itself. Against all available evidence, Israeli state officials frequently tout the country’s commitment to green ideals. This “greenwashing” is nothing more than a shoddy attempt to obscure Israeli crimes.

During their demonstration, SAFE called attention to this brutal reality. Above all, the group’s direct action made one thing crystal clear: true environmental consciousness necessitates absolute opposition to Israeli apartheid. Any project that aims to green the world while presupposing the validity of Zionism is not only incoherent but doomed. Until political leaders like Kamala Harris take heed, the discountenanced masses will continue to air their grievances and foment unrest.

Juan Gonzalez Valdivieso is a Colombian organizer, writer, editor, and undergraduate studying music and history. He serves as Editor-in-Chief of The Michigan Specter, the University of Michigan’s premier socialist publication.

Marx, Ecology, and Politics: An Interview with Dr. Derek Wall

By Devon Bowers

This is the transcript of a recent email interview I did with Dr. Derek Wall where we discuss, in greater depth, his article entitled “Imperialism is the Arsonist: Marxism’s Contribution to Ecological Literatures and Struggles,” about Marx’s contribution to ecological thought, where current socialist governments are acting regarding the environment, and how EcoMarxists interact with electoral politics.

 

Devon: Where does this idea that Marx can be applied to the environment originate from? Kind of, if you can, give me sort of a history of Marxist thought being applied to the environment.

Derek: The ‘idea that Marx can be applied to the environment’ I think it comes from Marx and Engels. While both wrote a huge amount, within their vast output of they produced numerous statements of environmental concern. Engels, for example, wrote The Condition of the English Working Class in the 1840s. While this is near to the beginning of his writings it was already indicating that air and water pollution were an environmental threat. His notion of social murder encompassed hunger and poverty and such the effect of poisonous pollution, social murder is a concept that might cover the deaths from extreme weather we are already encountering from climate change.

In his ‘Letters from Wuppertal’ written back in 1839 Engels notes both air and water pollution as serious ills, ‘Work in low rooms where people breathe more coal fumes and dust than oxygen — and in the majority of cases beginning already at the age of six — is bound to deprive them of all strength and joy in life.’ He observed that red colour of the river was a product not of battle but industrial pollution, the result ‘simply and solely to the numerous dye-works using Turkey red.’

At various points in Capital Marx addresses problems that might be identified by environmentalists today such as food additives and deforestation. Capital provides perhaps the clearest application of Marxist thought to the environment, when Marx notes in volume three of our duty to future generations:

Even an entire society, a nation, or all simultaneously existing societies taken together, are not the owners of the earth. They are simply its possessors, its beneficiaries, and have to bequeath it in an improved state to succeeding generations as boni patres familias [good heads of the household].

In turn Engels, while not using the then newly coined term ‘ecology’, reveals his understanding of the science, based on relationships between species, that can lead to unexpected effects. This is from his text The Part played by Labour in the Transition from Ape to Man:

‘Let us not, however, flatter ourselves overmuch on account of our human victories over nature. For each such victory nature takes its revenge on us. Each victory, it is true, in the first place brings about the results we expected, but in the second and third places it has quite different, unforeseen effects which only too often cancel the first. The people who, in Mesopotamia, Greece, Asia Minor and elsewhere, destroyed the forests to obtain cultivable land, never dreamed that by removing along with the forests the collecting centres and reservoirs of moisture they were laying the basis for the present forlorn state of those countries.’

I guess an early application of this Marxist ecology can be found via William Morris, the British poet, artist and revolutionary. Concerned initially with church conservation, which is perhaps far from radical environmentalism, he read Marx as a defender of the environment against the ravages of capitalism. Morris was active in Britain’s first Marxist organisation the Social Democratic Federation.

Also in Britain, excuse my bias as I live here, the Sporting organisation associated with the Communist Party undertook the Kinder Scout trespass in the 1930s. This was to demand that workers have access to countryside moorland that was monopolised by large landowners. 

During the 1950s and 60s rising awareness of global environmental problems, staring with atmospheric nuclear testing, led to a growing environmental movement. Organisations like Friends of the Earth and Greenpeace originated in the late 1960s or early 1970s along with Ecology Parties in the same decade. A minority of writers made the connection between capitalism and environmental destruction. While an anarchist rather than a Marxist, New Yorker Murray Bookchin, writing under the pseudonym of Lewis Herber, drew upon a critique of capitalism to explain the origins of environmental problems, publishing Our Synthetic Environment in 1962, and other works in the 1970s and 80s. Anti-Marxist in his politics, Marxism did paradoxically inform his analysis of ecological problems.

The Frankfurt school of Western Marxists including Marcuse also began to consider ecological problems in this period. Erich Fromm, the psychoanalyst, associated with the Frankfurt school, argued for an ecological politics, which drew upon Marx’s early Paris Manuscripts, showing how work under capitalism alienated us from the rest of nature. This is explained most clearly in his book To Have or to Be?

There are many individuals who have made some kind of link between Marx and Engels work and environmental concerns, however perhaps the most significant intervention in the late 20th century came from Fidel Castro at the 1992 environmental Rio conference. Castro was the first leader of a socialist country to stress the importance of ecological matters, and wrote extensively on the climate crisis and similar threats.

 

You quote John Kovel who notes that socialism, due to its thought occurring during industrialization, focuses on "the technological optimism of the industrial world-view, and its associated logic of productivism." In what ways do socialist states still perpetuate this idea? Or have some come to include the environment as a meaningful part of political thought?

I feel there is room for cautious optimism. The Soviet Union throw everything into rapid industrial development, often with ecologically damaging effects, a logic that would have continued if Trotsky had replaced Stalin. Having said this, the logic of productivism did provide the Soviet Union the material and technological resources necessary to defeat Hitler. Nonetheless on the whole one gets the impression that a race to outdo the USA in terms of economic growth inspired much Soviet economic development with negative results in terms of pollution and loss of biodiversity.

China is advocating a policy of promoting ‘ecological civilisation’. Mao’s war on the sparrows sounds like a foolish aberration from a Communist sensitive to contradictions and well versed in philosophy! I have never visited China and I am loath to analyse a part of the world I am largely ignorant of. However, it is clear that the present Chinese government and Chinese people at all levels of society, like Engels, are aware that ecological problems can strike where they are least expected. It is good that China has agreed to stop funding foreign coal plants and huge efforts are going into expanding renewable energy. China is the world’s largest producer of solar panels too. Perhaps though this is a version of ecological modernism, expanding technological solutions, without working towards an economy that rejects ever increasing production. Electric cars, whose production and consumption, are rising faster in China than perhaps any other part of the world, are imperfect environmental solutions. Nonetheless environmental considerations are at the core of economic development plans in the country. The rapid expansion of high speed rail, shames countries like the US and the UK, where the dominance of cars is unquestioned.

Cuba is perhaps the country closest to managing to create ecologically sustainable development on our planet, and is worthy of close study. Much has been written on this. During the special period in the 1990s when the fall of the Soviet Union made it difficult for Cuban to get cheap oil, a crash programme that reduced dependence on fossil fuels was instigated, with much success. Cuba shows that socialist countries potentially can achieve far more than capitalist states, when it comes to serious action on climate change.

Recently Salvatore Engel-Di Mauro's book Socialist States and the Environment: Lessons for Ecosocialist Futures has reassessed thinking about the environmental record of socialist states, suggesting that their record was much better than once thought. In the shadow of Cold War propaganda, everything was distorted, despite some serious environmental damage in the Soviet Union, there was also a programme of nature conservation. Just this week I have seen an interesting discussion of how Soviet scientists and planners in the 1970s responded to the Limits to Growth report, produced by MIT “Limits to growth” in communism? - cibcom.

In summary, while capitalism is innately ecologically destructive, for much of the 20th century Socialist States also engaged in environmentally damaging practices, however learning has taken place since, while not unproblematic the practices in China are encouraging and those in Cuba lead the world when it comes to climate change action.

You write "Marx and Engels’ sustained meditations on the sciences including biology, brought them to consider environmental issues." Talk about Marx' and Engels' focus on the hard sciences. I find this interesting as they're oft portrayed as people focused on sociology and economics.

Yes it is easily forgotten that they were obsessive in their concern to keep up with the most important developments in the natural sciences in their day. John Bellamy Foster has explored this topic in exhaustive detail in his book Marx’s Ecology. For Foster, ecology (even the exact term was not coined until later), is at the heart of Marx’s materialism. You can’t separate the science from the philosophy, perhaps there is more to the term ‘scientific socialism’ that is often assumed?

 

Noting that the Germany Green Party has left its original, radical roots and moved broadly over the decades towards a more center right line and how with the Dutch Socialist Party, too, has become a run-of-the-mill Social Democrat party, do you think that EcoMarxists or those who hold such sympathies should become involved with electoral politics or just shun it all together? In what ways are EcoMarxists interacting with mainstream political parties and electoral politics more generally?

West European Green and Left parties have indeed had limited success and often moved to the centre or the right. The trajectory of both the German Greens and, as you note, the Dutch Socialist Party, is perhaps particularly sobering, organisations moving from Marxist-Leninist roots to the center ground today. It is a sad irony that the German Greens were born out of the peace movement but are advocates of war, and even promoting fossil fuel extraction, at least, in the short term, to deal with the energy crisis caused by the conflict in the Ukraine. In Britain, things are a little different, the Labour Party here, despite a short respite under Jeremy Corbyn’s leadership has never been a radical party. Labour supported Empire, in the 1930s embrace the economics of austerity and at present under Keir Starmer are competing with the Tory government to show they are a pro-business party. 

I don’t think it is adequate to say abandon all electoral politics. Alternative socialist strategies haven’t been effective either in Western Europe, the generation that produced the German Greens were the generation involved in the Bader-Meinhof gang, which can hardly been seen as successful intervention. In other parts of the world, particularly Latin America, the left have made some progress through the electoral route. While this has not been uniform and has led to compromises, the success of left parties in Ecuador, Bolivia, Venezuela and more recently Colombia is encouraging.

Rudi Dutschke the German socialist, argued that there should be ‘a long march through the institutions’, in practice the institutions have generally marched over the left, crushing hopes…sadly this is largely the lesson of the German Greens. I am most inspired by the base building approach of groups like Philly Socialists and near to where I live the Welsh Underground Network. Building community revolutionary capacity through practical action and solidarity. Capacity building is also a means of creating community self-defence in the face of rising environmental crisis and the growth of the far right.

Ecosocialist engagement with electoral politics, where it has occurred, is varied. In Australia the Socialist Alliance have elected local councillors. The example of Nick Origlass, in the 1980s, a pioneering ecosocialists who left the Australian Labor Party, over toxic waste plans, has been an inspiration to such Australian ecosocialists. He was eventually elected Mayor of Leichhardt, Sydney. He defeated motorway building plans through a working class community, created participatory council meetings and reclaimed land for community use. There is a good account of his work in the Australian Dictionary of National Biography here.

So may be some progress is possible with electoral work but yes more often than not electoral politics has institutionalised those on the left rather than allowing institutional transformation. Some ecosocialists are involved in Green or Social Democratic Parties. The HDP in Turkey is a good example of where more radical electoral politics has been linked to popular struggles, although this mainly Kurdish Party has been subject to much repression. The situation is different in different parts of the world.

 

What are some of the responses of EcoMarxists to climate change, especially given the fact that we have very possibly hit the point of no return regarding major environmental changes? (For example, we hit that point with ocean temperatures in 2014.)

When I first became interested in green politics in the 1980s climate change seem to be a distant problem, now it is an immediate threat. Every day apparently brings news of more extreme weather, in the summer here where I live in Southern England, I witnessed the highest temperatures of my life time. The future is now.

One response from ecosocialists has been to go back to Lenin, if capitalism is destroying the world, a more strategic approach is surely necessary. Andreas Malm, Kai Heron and Jodi Dean and others have been arguing that Lenin provides inspiration in an age of climate crisis. There is a good outline of the debates around Lenin, climate change and ecosocialism here.

Andreas Malm in his recent book How to Blow up a Pipeline argues that the desperation of the situation demands that we take direct action against oil extraction.

There is perhaps an increasing realisation that climate change rather than being an accidental consequence of business as usual which can be approached with technocratic solutions is part of a war. With oil and fossil fuel companies on one side of the conflict and the rest of humanity and nature on the other. So, while not specifically ecosocialists the approach of the British organisation Just Stop Oil, using direct action against oil companies is to be applaud.

Of course, workers plans to convert ecological damaging mining and manufacturing into alternative sources of production is another element of ecosocialist strategy. The Lucas Plan in Britain and the Green Ban trade union campaigns in Australia are examples.

Where can people learn more about Ecosocialism? What are some good books, podcasts, or videos, you would recommend?

Kali Aukuno is a good source of ecosocialists activism, may be start with his interview here.

John Bellamy Foster, while he doesn’t use the term ecosocialism, feeling socialist traditions at least from Marx are innately ecological, has produced numerous books, articles, podcasts, etc. MR Online which he works with is a very good source for numerous articles on ecosocialism. Green Left Weekly in Australia and Climate and Capitalism are also excellent. 

Of the numerous books on ecosocialism, I still think, Alan Roberts The Self-Managing Environment from 1979 is the best, although a bit difficult to track down. People might also be interested in my biography of the great Latin American ecosocialist Hugo Blanco published by Merlin Press.

Finally I must mention Max Ajl’s work, rooting ecological socialism in the struggles of the South, breaking the Eurocentric and North American bias of much of the left. His book A People’s Green New Deal is essential reading. There is a useful interview with him from my comrades at Ebb Magazine here.

Five Points About the Climate Crisis

[Pictured: Deforesting in Tasmania, Australia. Photo by Matt Palmer]

By Jerome Small

Republished from Red Flag.

This article is based on a speech given by Jerome Small, Victorian Socialists Northern Metro candidate in the upcoming state election, at the 30 July United Climate Rally in Melbourne.

Point number one is acknowledging whose land we’re on: the First Nations people, the Wurundjeri people and the entire Kulin nations, and the Aboriginal people around this state and around this country.  More than 200 years ago, these First People had a social system imposed on them that turned land into a commodity, that turned human beings into a commodity, that turned everything in the world into a commodity to be bought and sold for a profit.

That social system decided very quickly that it was more profitable to run sheep on this part of the world than to let human beings live on it as they had always done. And the genocide ensued. That social system continues to decide that it’s more profitable to rip coal and gas from the ground than to let Aboriginal people live on their country. That dispossession continues to this day.

So it should be both an inspiration and an education for all of us that, despite everything that that social system has visited on First Nations people, they are still here and still fighting for justice. That should be a reminder to all of us that sometimes the very survival of people depends on resistance, depends on fighting, depends on organising.

That social system is still with us, of course, and still turning the planet and everything on it into a commodity, regardless of the consequences. Which gets to my second point—that capitalism has brought us to a dire situation.

We’ve heard about wildfires in countries, like the UK and Poland, that are not accustomed to seeing wildfires, due to the massive heatwave in Europe. We know a bit about this from the Australian bushfire summer of 2019-20. It’s not hard to find accounts of firefighters attempting to fight flames 70 metres tall. Next time you’re in the city, find a fifteen-storey building. That’s 70 metres, give or take. It’s terrifying. We’re talking about flames that high—in some cases twice as high, up to 150 metres.

That’s not the scariest thing, though. The scariest thing isn’t the 33 people who died from the flames that summer, or the 400 people who died from the smoke, or the 1 billion animals that died from the fire and the smoke and the after-effects. The scariest thing isn’t that 7 percent of New South Wales, an area bigger than several European countries, burned in that year.

The scariest thing is that, according to the Bureau of Meteorology and the CSIRO, that year of 2019—the hottest year ever recorded in Australia—will be the average temperature of a year in Australia once we get 1.5 degrees of global warming. All those flames, all that death, all that ash—they’re saying will be our average temperature.

And Labor is looking at 1.5 degrees out its rear vision mirror as it zooms past, on its planet-incinerating 43 percent target. This gets to my third point: Labor and fossil fuels.

It’s hard to picture the scale of the fossil fuel export projects that Labor is prepared to approve.

I went to the Latrobe Valley last week. As you enter the town of Morwell, you can see on your right-hand side a massive pit 100 metres deep and the size of the Melbourne CBD, all the way from Docklands through to the MCG. It was an open-cut coal mine that for 60 years fed Australia’s highest emitting power station, Hazelwood. The best estimate I’ve seen is that all of the coal fed into that power station produced 400 million tonnes of CO2. A huge contribution to global heating.

But the Scarborough gas project in Western Australia, which Labor is prepared to sign off on, will release 1.4 billion tonnes of CO2— three and a half times the amount that came from that enormous pit next to Morwell in the Latrobe Valley. Then there’s the Beetaloo project, which is a similar size—and that’s just the first of the massive gas fracking projects that Labor is prepared to endorse in the Northern Territory. Add Narrabri in NSW. Add Beach Energy down in the Otway Basin in Victoria. Thank you, Daniel Andrews, for your contribution to runaway heating.

That tells us everything we need to know about where we’re headed under Labor. They have no intention of interfering with a social system that turns everything into a commodity to be bought and sold for profit, regardless of consequences.

This gets me to the fourth point—what have we got going for us, in the face of all this? In my opinion, quite a bit.

We’ve got the huge majority of humanity who do not make billion-dollar profits from cooking the planet.

We’ve got many people in the Latrobe Valley. There’s a stereotype that the coal regions are wall to wall coal-loving blue-collar workers. That’s bullshit, and it’s an insult to say it. You go to the Latrobe Valley and, just like any other part of the country or the world, there’s a significant argument taking place. There are people in that community—and in those power stations, in fact—making arguments about the need to get out of fossil fuels as soon as possible. That’s something that we have going for us.

We’ve got the potential for mass movements like what the climate strikers showed us in 2019 around the world: some of the biggest protests that have happened in this town for a hell of a long time. We’ve got that going for us.

We’ve got civil disobedience going for us. Whether it’s Extinction Rebellion, whether it’s Blockade IMARC, whether it’s Blockade Australia, we’re going to need a shit ton more of that.

We’ve got the truth going for us—but the truth is never going to be enough. We need organisation to turn all of that into a mass movement.

One thing that we also need, if our movement is going to succeed, is radical politics. That is my final point. That’s something that a lot of people here from different perspectives share. And that’s something that the Victorian Socialists are very much building in the few months ahead in the election campaign.

Yes, we’ll be talking about reversing privatisations. Yes, we’ll be talking about zero-emissions electricity grids by 2030 and a zero-carbon economy by 2035—because I think that’s the only thing that we can be talking about if we’re serious about stopping the temperature rising far past 2019.

We’ll also be talking about a vision of a society that is not a social system that turns everything into a commodity to be bought and sold for a profit, even as the bodies pile high.

We’ll be talking about a vision of a society founded on solidarity and cooperation, which comes out of the struggles of today, and which doesn’t rely on billion-dollar corporations running our energy system and running the world. A society that says to those corporations: Do not pass go, do not collect $11.7 billion from the federal government this year. Your time is up. You’re done. Get out of the way.

You can take your 43 percent greenwashing target, you can take your coal and gas, and you can go to hell with them because we’re taking our world back. We’ll be talking about ordinary people making history over the next few months. And organising to do just that.

Imperialism is the Arsonist: Marxism's Contribution to Ecological Literatures and Struggles

By Derek Wall

Republished from Abstrakt.

Marxism’s contributions to ecological literature and struggles is a rich and contradictory field of discussion. Marxism in diverse ways has fed into environmental struggles and broader ecological politics. Broadly, I would argue that there has been a deepening appreciation of the ecological themes in the work of Marx and Engels in recent decades. Most significantly, and recently, there has been a shift towards debates around Eco-Leninism, with several different attempts to read the climate crisis through the insights of Lenin. However, specifically Green Party politics, in some states, has seen a movement of former Marxist-Leninists towards a revisionist understanding of politics, with revolutionary objectives being discarded. The way that Marxism’s contribution to ecological literatures and struggles has played out is also internationally diverse, my understanding is strongest when it comes to West European examples but the growth of militant environmental movements across the globe must be acknowledged.

One starting point is the example of the German Green Party. I heard an interesting story; I cannot comment as to whether it is true! An intern worked for a prominent elected German Green Party politician, I forget whether the politician sat in the Bundestag, the European Parliament or a Lander (regional parliament). The intern had been asked to go to the politician’s home while he was away on political business. Watering the plants, the intern was surprised to find a huge, in fact life size, poster of the Great Helmsman himself Chairman Mao, on the wall.

This anecdote has a serious side and illustrates a number of ways in which Marxism has informed ecological literatures and struggles. Most empirically and least significantly the German Greens can be seen as partly a product of anti-revisionist politics. It is also interesting to note how ecological movements and struggles have acted as a movement from Red to Green, a movement from Marxist-Leninist commitment to centre-ground revisionist reform politics. It also reminds us to examine in an open way a range of key Marxists, including Mao, Lenin, Marx, Engels, Trotsky, and Luxemburg in terms of their attitudes to nature.

Marx’s Ecology

A variety of academics and green political writers argued bluntly that Marxism had little to contribute to ecological struggles. Marx and Engels were defined as Prometheans concerned to use nature as an instrument to promote human progress. Communism was based in Marx’s work on rapid industrialisation with little thought for the consequences for the environment. Thus green or ecological political ideology provided a break from existing ideologies. Jonathon Porritt, a leading member of the British Ecology Party made such claims in Seeing Green in the early 1980s, arguing bluntly that communism and capitalism were two facets of a wider anti-ecological ideology, 

dedicated to industrial growth, to the expansion of the means of production, to a materialist ethic as the best means of meeting people’s needs, and to unimpeded technological development. Both rely on increasing centralization and large-scale bureaucratic control and co-ordination. From a viewpoint of narrow scientific rationalism, both insist that the planet is there to be conquered, that big is self-evidently beautiful, and that what cannot be measured is of no importance.(Porritt, 1984: 44)

In turn the environmental record of socialist countries such the USSR was seen as both environmentally destructive and entirely consistent with such a Marxist anti-ecology based on the foundation of classic texts by Marx and Engels (Cole, 1993). 

An alternative approach from the editors the academic journal Capitalism Nature Socialism (CNS) was to emphasise that Marx’s work is vital to ecological politics. This was based on an understanding that capitalism drives environmental destruction and thus green political economy inevitably demanded an articulation with anti-capitalism, if it was to provide a realistic chance of overcoming ecological problems. James O’ Connor developed this approach with his description of the ecological contradictions of capitalism, arguing that capitalism tended to degrade its possibility of existence by destroying nature. Without nature, capitalism could not survive, but the continued drive for accumulation, exploitation and profit tended to destroy nature (O’Connor, 1988). In turn, Joel Kovel, also associated with CNS, argued that economic growth tended to degrade the environment and that economic growth is functional to capitalism. In his book title The Enemy of Nature, he found the answer in capitalism. Kovel noted the distinction between ‘use values’ and ‘exchange values’, discussed by Marx in the first chapter of the first volume of Capital, was essential to creating an ecologically sustainable society. Thus by making goods to last longer and providing communal products for use, human prosperity could grow without the waste of capitalism. However, like Porritt and other green critics of Marx, Kovel argued that while Marx provided a necessary analysis to capitalism, Marxism was resistant to ecological themes, 

Forged at the moment of industrialization, its [i.e. socialism’s] transformative impulse tended to remain within the terms of the industrialized domination of nature. Thus it continued to manifest the technological optimism of the industrial world-view, and its associated logic of productivism — all of which feed into the mania for growth. The belief in unlimited technical progress has been beaten back in certain quarters by a host of disasters, from nuclear waste to resistant bacteria, but these setbacks barely touch the core of socialist optimism, that its historical mission is to perfect the industrial system and not overcome it. The productivist logic is grounded in a view of nature that regards the natural world […] from the standpoint of its utility as a force of production. It is at that point that socialism all-too-often shares with capitalism a reduction of nature to resources — and, consequently, a sluggishness in recognizing ourselves in nature and nature in ourselves. (Kovel, 2007: 229)

Such perspectives from Kovel and O’Connor might be linked politically to the birth of popularisation of the term ecosocialism. Existing socialism and communism were anti-ecological, key texts might advocate a disregard for nature, so while socialism and/or communism were essential to ecological struggles, they need a prefix ‘eco’ to be distinguished from existing anti-ecological left alternatives.

I would argue that we have seen a sharp break from such perspectives, since the publication of US sociologist John Bellamy Foster’s book Marx’s Ecology. Foster argues, convincingly to my mind, that ecology is core to Marx and Engels’ project (Foster, 2000). Indeed an examination of Marx and Engels’ texts suggests an overwhelming concern with environmental issues. In turn their philosophy based on relationships derived from Hegel and perhaps Spinoza, is akin to ecology defined as a science of relationships. For example, in Capital vol 3 Marx notes,

Even an entire society, a nation, or all simultaneously existing societies taken together, are not the owners of the earth. They are simply its possessors, its beneficiaries, and have to bequeath it in an improved state to succeeding generations as boni patres familias [good heads of the household].” (Marx, 1959 [1894]: 530)

Discussion of such seemingly contemporary themes of deforestation, pollution and food additives can be found in Capital.

Engels also focussed on ecological questions,

“Let us not, however, flatter ourselves overmuch on account of our human conquest over nature. For each such conquest takes its revenge on us. Each of them, it is true, has in the first place the consequences on which we counted, but in the second and third places it has quite different, unforeseen effects which only too often cancel out the first. The people who, in Mesopotamia, Greece, Asia Minor, and elsewhere, destroyed the forests to obtain cultivable land, never dreamed that they were laying the basis for the present devastated condition of these countries, by removing along with the forests the collecting centres and reservoirs of moisture. […] Thus at every step we are reminded that we by no means rule over nature like a conqueror over a foreign people, like someone standing outside nature – but that we, with flesh, blood, and brain, belong to nature, and exist in its midst, and that all our mastery of it consists in the fact that we have the advantage over all other beings of being able to know and correctly apply its laws.” (Engels, 1972)

Marx and Engels’ sustained meditations on the sciences including biology, brought them to consider environmental issues. The exploitation of labour was to them also allied to environmental threats to health and safety. Engels’s Condition of the English Working Class looked at how a poor work place environment contributed to the degradation of workers.

John Bellamy Foster argues that ecological considerations were central to Marx’s construction of historical materialism. In turn, Marx’s notion of a metabolic rift between humanity and the rest of nature, has been used by Foster to conceptualise ecological crisis. Healing the rift is the answer to problems such as climate change, to the extent that humans master nature, we are mastering an element of ourselves rather than something alien. Thus while Marxists and other socialists might self-criticise their approach to ecological questions, the description of Marx and Engels as anti-environmental thinkers has been exposed as a myth. How, though, have Marxists engaged with green movements, and to what extent have Marx and Engels’ ecological assumptions informed practical struggles? Certainly since the 1970s Marxists have sometimes joined Green or Ecological political parties.

German Greens roots in Maoism

Specifically ecological political parties emerged in the 1970s. Broadly this was a result of the globalisation of environmental problems, reflected in scientific reports such as MIT’s Limits to Growth. The first Ecology Parties were found in the UK and New Zealand/ Aotearoa (Parkin, 1989). These to some extent were conservative institutions without a critique of capitalism or human exploitation. However, the emergence of broader and more radical social movements can be seen as leading a transformation from purely environmental parties to Green Parties. The anti-nuclear power and anti-nuclear weapons movements during the 1970s and 1980s helped create green political parties, the most significant being the German Green Party. The German Greens originated partly from the activism of anti-revisionists to seek a new source of intervention (Hülsberg, 1988: 51-53).

I am not sure if there was a distinct reason for anti-revisionists to get involved with the German Greens. It seems more that this was part of a general engagement of the German left. The story of the German Greens has been told many times: briefly, those on the left, involved in social movements, joined a platform to fight elections. Those who had been involved in the student movement, and some sympathetic to the Baader-Meinhof gang, joined environmentalists. At first the Greens were, in the words of an early leader figure Petra Kelly, ‘the anti-party party’ (Emerson, 2011: 55). Given the openness of the German electoral system, co-option was perhaps close to inevitable. Greens were elected on radical platforms but eventually joined coalition regional governments with the SPD, and the party over the decades has moved broadly to the centre right.

A number of prominent German Green politicians, for example, Ralf Fücks, a former mayor of Bremen; and Winfried Kretschmann, Minister-President Baden-Württemberg were originally active in Kommunistischer Bund West Deutschland. Perhaps the largest Maoist political party in what was at the time West Germany it took a decision to join the Greens en masse in 1982. Other anti-revisionists joined the Greens along with those closer to autonomist networks such as Joschka Fischer and Daniel Cohn-Bendit (Kühn, 2005).

The relationship of green parties and ecological movements to Marxism has demonstrated contradictory tendencies. One has been a move from a more conservative environmentalism to great radicalism and commitment. For example, the British Ecology Party was founded by members of the right wing Conservative Party, however while Marxism has never been strong in the organisation’s history, it has broadly moved to the left (Wall, 1994). Typically in one recent leadership contest hustings, all the candidates insisted that they opposed capitalism (Jarvis, 2021). On the other hand, in the words of the East German eco-Marxist Rudolf Bahro, there has been a shift From Red to Green (Bahro, 1984). The German Greens are perhaps the best known example, as briefly discussed, but there are many others. For example, the Green Left in Holland are now a standard European Green Party, like the Germans, in the political centre, but they were created originally out of the dissolution of four Dutch left wing political parties including the Communist Party (Voerman, 2006: 80). This trend isn’t of course restricted to Greens, one thinks of the movement of the Dutch Socialist Party from Marxism to fairly standard social democracy. And as we know from Lenin, most socialist parties of Europe at the start of the first world war including the SPD ditched communism and supported their contending nation states. Certainly the German members of anti-revisionist organisations who joined the Greens have generally moved dramatically from Mao and Hoxha to accommodation with the Christian Democrats.

At times these contradictory movements are reflected in the work of a single individual. André Gorz, the French ecological theorist, acted paradoxically to promote a movement from red to green, and conversely from environmentalism to anti-capitalist commitment. Best known for his book Farewell to the Working Class, the former Marxist argued that class conflict was largely redundant and new social movements, including environmentalists, represented a force for potential change (Gorz, 1987). Thus he can be seen as giving textual support to the movement from anti-revisionism into social movements, into Green Parties and within the Greens moving apparently ever to the political right. Conversely his text Ecology as Politics, identified the economic drive to accumulate as the key source of ecological risk. Prefiguring Joel Kovel’s arguments by two decades, he argued that capitalism is the cause of environmental destruction. ‘’This is the nature of consumption in affluent societies; it ensures the growth of capital without increasing either the general level of satisfaction or the number of genuinely useful goods (‘use values’) which people have at any given point in time.’ (Gorz, 1980: 23) Gorz thus, amongst other authors, helped promote an anti-capitalist critique amongst some greens, which pointed back to Marx’s broad analysis of capitalism in Capital vol one.

Green Trotskyism?

One approach has been to argue that while Marx was green, the failure of much 20th century socialism to promote environmentalism could be placed at the door of Stalin and Stalinism. This seems to my mind a superficial approach, blaming an individual rather than engaging in sustained analysis. Equally it is difficult to find an environmental core in the work of Trotsky, who might be seen as Stalin’s main critic. Trotsky typically argued that communism was a project of perhaps rather brutally and crudely mastering nature.

“Through the machine, man in Socialist society will command nature in its entirety, with its grouse and its sturgeons. He will point out places for mountains and for passes. He will change the course of the rivers, and he will lay down rules for the oceans. The idealist simpletons may say that this will be a bore, but that is why they are simpletons. Of course this does not mean that the entire globe will be marked off into boxes, that the forests will be turned into parks and gardens. Most likely, thickets and forests and grouse and tigers will remain, but only where man commands them to remain.” (Trotsky, 1941: 5)

Having said this Trotsky did argue that ‘man will do it so well that the tiger won’t even notice the machine, or feel the change, but will live as he lived in primeval times. The machine is not in opposition to the earth. In turn there have been some manifestations of environmentally aware Trotskyism. The present Fourth International, from Ernest Mandel’s line, is explicitly ecosocialist in nature. Its various national sections are highly engaged in ecological work. In Britain, Alan Thornett of Socialist Resistance, which is associated with this Fourth International, produced a detailed account of an ecosocialist approach to climate change (Thornett, 2019). Polemics from others in the Fourth International have explicitly criticised Trotsky for failing to address ecological issues, unlike Marx and Engels (Tanuro, 2015)

The existence of numerous Trotskyist internationals can be confusing, although of course this is a feature of other forms of Marxism. It is possible that the Mandelite Fourth International was influenced by Pabloite strands of thought. The Greek Trotskyist Michel Pablo split the Fourth International in the 1960s but his comrades re-joined in the 1990s (Coates, nd). During the 1970s they were strong advocates of what might be seen as an ecosocialist approach. Strongest perhaps in Australia, a leading Pabloite, the physicist Alan Roberts, published The Self-Managing Environment in 1979 (Roberts, 1979). Drawing on both Marx and Freud it criticised the kind of consumer capitalism theorised by Marcuse and other Western Marxists. Roberts’ argument was that a lack of democratic involvement including an absence of workers’ control, led to a frustrated demand for consumer goods. The less we participate and have the ability to shape our life experience, the more we compensate by consuming wasteful goods. The ecological crisis is seen as a product of capitalist growth, growth in consumer capitalism is environmentally destructive. A self-managed socialist society is thus an ecosocialist alternative. Roberts also produced a strong critique of neo-Malthusian environmentalists who blamed ecological problems on over population rather than capitalism. Other chapters in The Self-Managing Environment covered the so-called ‘tragedy of the commons’ arguing that rather than acting as a metaphor for environmental destruction as suggested by the right wing biologist Garrett Hardin, commons had been seized by force and enclosed.

Nick Origlass, a leading Pabloite, engaged in local government ecosocialism, creating his own independent Labour Party in Leichhardt Municipal Council in Sydney to win local power and challenge toxic waste dumping in his community (Greenland, 1988). Australia also saw the creation of the green ban movement, where trade unionists in the Building Workers Union refused to work on construction projects that damaged the environment (Koffman, 2021).

Another Trotskyist figure passionately involved with ecosocialist politics is the Peruvian revolutionary Hugo Blanco. While Blanco retains fraternal links with the Fourth International, his present politics is closer to that of the Mexican Zapatistas. He publishes the newspaper Lucha Indigena and is also an active support of the Rojava Revolution. Originally an agronomy student, he studied in Argentina, he led a peasant uprising in the early 1960s which successfully gained land reform. During his many decades of activism he has become increasingly engaged in ecological and indigenous struggles (Wall, 2018). As I write, he is in his 80s but remains a leading ecosocialist thinker and activist.

Green Cuba

While Socialist states have been criticised on their ecological policies during the 20th century, Cuba has proved a sharp exception. Since the early 1990s, Cuba has pursued policies to drastically reduced climate change emissions and to protect the environment in a variety of ways. The reason for Cuba’s overt and strong turn towards environmental protection is twofold. The collapse of the Soviet Union meant that Cuba was no longer supplied with cheap oil after 1990. This led to a severe crisis, in the context of a continuing US blockade, resulting in what has been termed the ‘Special Period’. Thus a sharp reduction in the consumption of oil was vital so as to ensure the survival of Cuban society (Plonska and Saramifar, 2019). In turn, and apparently irrespective of this necessity, Fidel Castro became deeply engaged in ecological concerns and debates. At the 1992 UN Rio conference on the international environment he made the case for green policies, noting:

“An important biological species – humankind – is at risk of disappearing due to the rapid and progressive elimination of its natural habitat. We are becoming aware of this problem when it is almost too late to prevent it. It must be said that consumer societies are chiefly responsible for this appalling environmental destruction. 

With only 20 percent of the world’s population, they consume two thirds of all metals and three fourths of the energy produced worldwide. They have poisoned the seas and the rivers. They have polluted the air. They have weakened and perforated the ozone layer. They have saturated the atmosphere with gases, altering climatic conditions with the catastrophic effects we are already beginning to suffer.” (Castro, 2016)

Cuba has been so successful at introducing environmentally friendly policies that it has regularly been cited as the world’s best example of sustainable development. Agriculture has been partially decarbonised, with a push to grow using organic farming. There has been significant investment in renewable energy including wind turbines. Buses have been promoted as a means of reducing dependence on oil to power cars. In 2019, Cuba topped the Sustainable development index promoting economic activity that was ecologically sustainable (Trinder, 2020).

Indeed the supposedly anti-ecological record of the Soviet Union and other socialist states has recently been challenged in a detailed comparative study (Engel-Di Mauro 2021). While Cuba’s environmental policies are increasingly well know, it is perhaps often forgotten that the Soviet Union in its earliest years was also lauded as an environmental model. Under Lenin, National parks were opened and animal conservation was promoted (Stahnke, 2021). In recent years the notion of eco Leninism has become noted by diverse writers. Andreas Malm the Swedish academic has argued that to overcome the climate crisis we need to return to Lenin. He has argued that the urgency of the climate crisis might mean embracing an approach similar to the war communism of the early years of the Soviet Union (Malm, 2020). 

Marxism as a guide to ecological alternatives

So how do we draw this all together, moving from cataloguing various manifestations of ecological Marxism to constructing a political alternative? I have briefly sketched some articulations of Marxism and ecological movements/literatures but this is a vast field and I have left much out. There are four themes I would like, in conclusion, to at least note 1) The commons 2) Working class productivity 3) Anti-imperialism, and finally 4) the role of Leninism in promoting transition. 

The commons, a notion of collective ownership, most extensively explored in recent years by the Nobel Prize winning political economist Elinor Ostrom is essential to tackling ecological problems (Ostrom 2019). It is also a recurring concept in the work of Marx and Engels. Capitalism is a driver of ecological destruction, the notion of collective ownership of resources in contrast creates the possibility of shared prosperity and sustainability. Marx’s observation that we are not the owners of the Earth and should leave it in a better state for future generations, noted above, is a useful starting point for a green political economy. The Marxist aspiration for a society based upon the ensemble, the collective and creative interaction of all of us, for example, promoted by the British musician and revolutionary Cornelius Cardew is pertinent (Norman, 2019). 

Climate change and other severe environmental problems demand working class solutions. The productivity and creativity of workers is vital to ecological alternatives. The often forgotten history of working class environmental politics demands study. I noted above the example of the Australian Green Ban movement in halting environmentally damaging building projects. Workers produce and can produce alternative sustainable futures, the concept of workers’ plans for ecological production is important (Hampton, 2015). 

Anti-imperialism is another important dimension. Thomas Sankara (2018) reminds us that imperialism is the arsonist that burns the forests .There are numerous movements that link anti-imperialism with ecological politics, stretching from indigenous social movements in Latin America to the Rojava Revolution. Another useful contribution from Andreas Malm is his insight into how fossil fuels were the historical product of colonial exploitation and capitalist accumulation (Malm, 2016). The Peruvian Marxist José Carlos Mariátegui argued that land was at the heart of struggles for autonomy in the face of colonial domination (1971). This is a theme taken up by Max Ajl who argues ‘Eco-socialists have to start from the basic demands of colonised peoples: namely national liberation. The Palestinian liberation struggle is one of the few, but not the only, remaining ‘classical’ national liberation struggles, which aims to break foreign settler control over the land.’ (Hancock, 2021).

In a wide ranging survey of ecology and Leninism, Lenin’s significance to ecological movement can be seen as ranging from an analysis of imperialism to an embrace of base building and dual power strategies (Woody, 2020). Lenin’s strategic analysis might be of value in theorising how to build political organisations that can overcome the ecological crisis (Wall, 2020). Leninism is, out of a number of important Marxist contributions to ecological debates, to my mind potentially the most important. Lenin’s contribution was to investigate how in a specific context we make revolution. There is a growing awareness that capitalism is the key driver of climate change and other ecological ills. Transforming society and transcending capitalism can be seen as essential to human survival, the critical investigation of how we do so can be advanced by an open reading of Lenin’s words and work. Lenin helped make history in a very different world to ours, so his insights cannot be crudely cut and pasted on to contemporary reality but re-reading his texts is vital. The French philosopher Alain Badiou notes that, ‘We must conceive of Marxism as the accumulated wisdom of popular revolutions, the reason they engender, and the fixation and precision of their target’ (Bostells, 2011: 280). We need precision in tackling an accelerating and many sided ecological crisis, Marxism, read with care and acted upon materially, will guide us.

 

Derek Wall teaches political economy at Goldsmiths, University of London, is a former international coordinator of the Green Party of England and Wales, and is active in the Marxist Centre.

 

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On Hierarchies and Humanity: A Review of ‘The Dawn Of Everything’ by David Graeber and David Wengrow

[Pictured: Waving across time, the Cave of Hands in Argentina, painted as far back as 11,000 B.C., reminds us that prehistory was filled with real people. Credit: R. M. Nunes / IStock / Getty Images Plus]


By Nathan Albright

Before his sudden death in September of 2020, two weeks after the completion of his final book, The Dawn of Everything, the beloved anthropologist David Graeber had demonstrated a knack for writing about the right thing at the right time. In 2011, his masterwork Debt: The First 5,000 Years, an inquiry into the relationship between debt, morality, and political power, was published just a few months before Occupy Wall St. began an international conversation on much the same. In addition to authoring the book and other writings that circulated in the movement, Graeber was actively involved from the beginning of the encampment, participating in direct actions and assembly meetings, and famously coining the Occupy mantra “We Are the 99%.” In 2013, Graeber, again, struck a chord with a short article titled On the Phenomenon of Bullshit Jobs, in which he batted around a few ideas about how a surprising number of jobs seem to be “utterly meaningless,” even to those working them, and speculated that this kind of work had become more widespread than is openly talked about. Within a week of its publication, the article was read by millions and translated into over a dozen languages, prompting countless responses, mostly from those  effusively agreeing with Graeber’s premise and wanting to share their own anecdotes of meaningless work. In 2018, Graeber expanded the article, and combined it with the testimonies that readers had sent him, along with some of his past writing on gendered labor, authority, bureaucracy, and imagination, into what became his most accessible and widely read book, Bullshit Jobs. Its main themes, especially his willingness to question what work is actually necessary, foreshadowed many of the discussions that took shape during the the early days of the Covid 19 pandemic as the public found itself split into essential and non-essential workers. In the years since, as droves of workers have quit their jobs in what is being called the Great Resignation, Graeber’s writing has been widely circulated in online communities like the Anti-work sub-reddit, an online forum where millions of users share stories of workplace abuses and encourage one another to quit their jobs and seek more meaningful and less exploited ways of living.

Years before, in 2005, long before Graeber amassed much of a readership, he wrote a pamphlet titled Fragments of an Anarchist Anthropology, which, maybe more than any other work, serves as a prequel to his final publication. In the pamphlet, he asks, if Anthropology is the academic field most familiar with the variety of social arrangements that have existed without structures of domination – those which have valued cooperation over competition, creativity over conformity, and autonomy over obedience – why does it, as a discipline, so rarely engage with social movements that are, sometimes rather aimlessly, trying to recreate just such conditions. Graeber concluded the pamphlet with a call for his fellow anthropologists to make common cause with social movements because, in short, “we have tools at our fingertips that could be of enormous importance for human freedom.” That same year, Yale University controversially declined to renew his teaching contract, a move that many saw as retaliation for his political affiliations. Sixteen years later, the posthumous release of The Dawn of Everything, coauthored with the archeologist David Wengrow, shows that the incident only sharpened Graeber’s resolve to actualize the kind of ‘anarchist anthropology’ his pamphlet had envisioned, and to do so in a way that could not be ignored. According to Wengrow, Graeber insisted on publishing each section of the book individually in peer reviewed journals before releasing the full compilation in order to head off any efforts to dismiss their findings. What the two present in the volume is a radically different vision of human history, an attempt to broaden our understanding of what we, as a species, have been, that is as doggedly hopeful as it is rigorously researched. 

Graeber and Wengrow set out from one of the oldest questions in the social sciences: “what is the origin of inequality?” They begin by turning the question on its head, instead asking, how is it that social theorists of 18th Century Europe came to be interested in the idea of inequality in the first place? The answer, they suggest, is simple: although Enlightenment thinking is often framed as the unique brainchild of individual European male genius, it was actually the result of an explosion of cultural exchange following first contact with the indigenous people of the Americas who had exposed Europeans to entirely different ways of thinking and living. Moreover, Indigenous intellectuals like the Huron-Wendat chief Kandiaronk (who the authors profile at length in the second chapter), were so horrified by the hierarchy, competitiveness, and poverty permeating European culture that they leveled scathing critiques of the inequalities they witnessed.

That this indigenous critique is to thank for enlightenment debates over inequality is plain to see in the historical record. In fact there is simply “no evidence that the Latin terms aequalitas or inaequalitas or their English, French, Spanish, German and Italian cognates were used to describe social relations at all before the time of Columbus,” not to mention that while most Western historians seem to overlook it, the fact is that most enlightenment figures openly “insisted that their ideas of individual liberty and political equality were inspired by Native American sources and examples.” It only makes sense that enlightenment thinkers would have come across indigenous critiques because, at the time, some of the most popular books circulating in Europe were summaries and accounts of cultural exchanges with Native Americans, usually in the form of dialogues and debates. In some of these debates, the European, often a Jesuit priest, argued at length against the idea of freedom as a virtue, a line of argument so utterly untenable by today’s standards that it is clear just how drastically indigenous thinking went on to shape the course of history.

The popularity of this indigenous critique left European pride bruised, and the authors suggest that reactionary thinkers scrambling for counter-arguments to protect their sense of superiority developed lines of thinking that have endured to the present day. The Economist A.J.R. Turgot, friend and colleague of Adam Smith, pioneered a line of argument that societies move through stages of development marked by forms of technology and subsistence that are progressively more sophisticated. Thus, the mere fact that some indigenous peoples were hunter gatherers meant that they were inferior.  Graeber and Wengrow point out that Turgot latched on to technology and forms of subsistence as central to superiority because, when it came to quality of life, wisdom, or happiness, equality, or freedom, eighteenth century Europe was in abysmal shape. But the emphasis on forms of subsistence and technological progress stuck, and eventually developed into its two most enduring forms in the writings of Hobbes and Rousseau. Hobbes essentially argued that indigenous people were equal only in so far as they were equally poor and stupid, that life for the so-called uncivilized was a vicious \war of all against all and modern powers vested in governments were the only thing keeping people from tearing each other apart – reasoning that remains the bedrock of conservative thought. Rousseau on the other hand, painted indigenous people as coming from a utopian state of innocence, totally unaware of inequality and un-corrupted by the kinds of inevitable technological advances, like agriculture, which had forced Europeans to lose touch with their own Eden. 

While both formulations are patently false and racist in their own unique ways, the authors note that Rousseau was not wrong in observing that something had been lost in European culture that clearly did exist among indigenous groups. Settlers, when exposed to indigenous ways of life, overwhelmingly chose to remain, or even to return after failing to re-integrate to European society. Indigenous Americans brought to European society, on the other hand, would invariably seek every opportunity to escape and return home. Even European children separated from their parents and brought to Indigenous communities would often choose to stay. But why? What was so different, so much more appealing about indigenous life? “The fact that we find it hard to imagine how such an alternative life could be endlessly engaging and interesting,” the authors suggest, “is perhaps more a reflection on the limits of our imagination than on the life itself.” Our understanding of life in other times and places, and therefore our idea of what is possible for our lives here and now, is shaped by our own narrow experiences. The authors provide an example: travel routes uncovered by archaeologists. These pathways have frequently been assumed to be trade routes, an assumption that reflects a modern obsession with markets, but, in actuality, these routes served as everything from elaborate circuits traversed by healers and entertainers, to inter-village networks for women’s gambling, to long distance vision quests for individuals guided by dreams. “When we simply guess as to what humans in other times and places might be up to,” the authors write, “we almost invariably make guesses that are far less interesting, far less quirky – in a word, far less human than what was likely going on.” The rest of the book, with this in mind, sets out to retell some of the most widely misunderstood stories that we have come to believe about our past and, with the help of some of the most recent archaeological discoveries, to uncover this more colorful, more imaginative, more human history. 

Some of the details the authors cover won’t be new to a student of Anthropology: medieval serfs worked significantly less hours than the modern office or factory worker, and “the hazelnut gatherers and cattle herders who dragged great slabs to build Stonehenge almost certainly worked less than that.” Such details were made widely known in the 1960’s in an essay titled The Original Affluent society by the anthropologist Marshal Sahlins, who would later serve as Graeber’s thesis advisor. The authors confirm that the basic tenets of the essay have held up over time, but it too provided a limited picture of what pre-agricultural life was like. For one thing, the break between pre-agricultural and agricultural was not so clean, not the “revolution” we have been taught, but a long process of experimentation. There were sometimes thousands of years between the first examples of agriculture in a region and any kind of consistent use for subsistence purposes. The first instances of farming looked a lot more like gardening, and were carried out with little effort, often in delta regions where seasonal floods would do most of the work of tilling, fertilizing, and irrigating – such liminal farming spaces also had a sort of built in resistance to measurement, allotment, or enclosure. The first farmers in these spaces, it seems, were women, and they often grew herbs or ornamental crops rather than food staples as had once been assumed. There’s even evidence that early farmers actually worked against traditional hallmarks of plant domestication in order to avoid becoming solely dependent on their own labor to produce crops. The authors use the term “play farming” to describe this millennia long process of leisurely experimentation and learning. 

More to the point, Graeber and Wengrow want to get one thing straight – the advent of agriculture was not the revolutionary social, political, cultural catalyst it has been heralded as. There is no evolution of social forms based on subsistence mode. How a group of people obtains its food doesn’t determine how it’s politically or hierarchically structured. In fact, pre-agricultural life was not made up of roving bands of hunter gatherers, but “marked, in many places, by sedentary villages and towns, some by then already ancient, as well as monumental sanctuaries and stockpiled wealth, much of it the work of ritual specialists, highly skilled artisans and architects.” Similarly the authors dispel the idea that greater scale, of a city for example, necessarily results in greater hierarchy. A revelation that upends an assumption so widespread that is long been considered common sense. 

Cities populated by tens of thousands began appearing around the world roughly six thousand years ago and there is surprisingly little evidence of any kind of hierarchy among them. Neither, it seems, were they dependent on a rural population to supply their needs, but instead relied on forms of subsistence gardening, animal husbandry, fishing, and continued hunting and gathering in surrounding areas. “The first city dwellers,” the authors write, “did not always leave a harsh footprint on the environment, or on each other.” Graeber and Wengrow provide examples of self governing cities from regions around the world including Ukraine, Turkey, China, central Mexico, Mesopotamia, the Fertile Crescent, the Indus Valley and others. The evidence that most of these early cities were non-hierarchically organized is so compelling the authors argue that the burden of proof is now on those trying to find evidence for hierarchy. 

Life in these early cities, the authors write, was one grand social experiment: large public works projects, public housing, elaborate city planning, monuments, temples and more, all before the widespread adoption of farming. In many of the largest early cities, the grandest projects, centrally located, elaborately adorned and monumentally constructed, appear to have been public meeting spaces, likely for citizen’s assemblies, neighborhood councils, and any number of other forms of direct democracy. In fact, popular councils and citizen’s assemblies were simply part of the fabric of life in early cities, even those civilizations that readers will be most familiar with like Sumeria, Akkadia, and other Mesopotamian cities as well as among the Hittites, Phoenicians, Philistines, and Israelites. “In fact,” the authors write, “it is almost impossible to find a city anywhere in the Near East that did not have some equivalent to a popular assembly – or often several assemblies … even … where traditions of monarchy ran deep.” 

In the Americas, this applies not only to pre-history, but also to relatively recent history, including the time of first contact with Europeans. Even the conquistador Hernando Cortez wrote at length about the assemblies he encountered in central Mexico, comparing it favorably to the forms of Italian democracy he was familiar with. While we tend to learn the history of the few, large-scale hierarchical empires in the Americas, like those Cortez most directly sought out, Graeber and Wengrow convincingly argue that the majority of indigenous Americans actually lived in social arrangements specifically formed in contrast to these cities, self-consciously arranged in such a way as to prevent forms of domination from emerging. The authors describe a world of constant experimentation and fluidity in the structures that did exist. Some groups, for instance, transitioned from short term rigid hierarchy during a hunting season, to total egalitarian relations during the next. The result of such fluid experimentation seems to have been a much more accepting, creative populous, where eccentricities were celebrated, and individuals could change identities, kin, even names from season to season as a a spirit of perpetual reinvention and regeneration flourished. Far from Rousseau’s naive state of innocence, the indigenous people of the Americas were keenly aware of the dangers of hierarchy and had become adept at the art of heading off any signs of individuals amassing coercive power. 

The evidence suggests that this fluidity of social forms and an avoidance of hierarchy, alien as it may now seem, was characteristic of most social life for most of human history. The authors suggest that perhaps the most guarded values common to all people were autonomy (as in, the complete freedom of the individual from domination by others) and communism (as in, ‘from each according to their abilities, to each according to their needs’) – one serving as the necessary precondition for the other. Far from the realm of idealistic fantasy, these were the social relations in cities of hundreds of thousands of people who self-governed for periods of thousands of years. In fact, there are periods in the archeological record of up to 500 years in which entire regions as large as “eastern North America” show remarkably little evidence of traumatic injuries or other forms of interpersonal violence. For the majority of human history, throughout the majority of the world, except for islands of hierarchy, people tended to resist domination and instead live in voluntary associations of mutual support.

A book with such an inspiring reinterpretation of human possibility, written by an author who has on more than one occasion presaged social movements, is a glimmer of hope in a very dark time. As the largest protest movement in US history swept across the country, raising questions of police and prison abolition, demonstrators could have used a vote of confidence from anthropologists who are keenly aware that the kind of possibilities activists are pursuing have not only existed, but thrived for millennia at a time. Abolitionists may be heartened to read the Huron-Wendat chief Kandiaronk’s views on the European penal system: “For my own part, I find it hard to see how you could be much more miserable than you already are. What kind of human, what species of creature, must Europeans be, that they have to be forced to do good, and only refrain from evil because of fear of punishment?”

As Wildcat Workers Unions, Tenant’s Unions, Citizens’ Assemblies, and Mutual Aid Networks are blossoming around the country, participants must wonder on what scale this kind of grassroots self-organization is possible. The answer, according to Graeber and Wengrow, is entire regional federations of metropolises –  as big as any hierarchical structure has ever managed and arguably with much greater success.  

What kind of a social movement could take form armed with the knowledge of the full spectrum of social forms throughout human history? Could humanity’s oldest values, autonomy and mutual-aid, flourish again? Can the violence and rot of capitalist empire really be undone? If a reader takes one thing from The Dawn of Everything, Graeber and Wengrow want it to be this: nothing in history was ever predetermined. Neither Hobbes’ mindless automatons nor Rosseau’s innocent children of Eden ever existed. History is alive with self-conscious actors, constantly negotiating the conditions of their lives and with far more possible outcomes than we were ever led to believe. But more importantly, so is the present.

Nathan Albright is a building super in Brownsville, Brooklyn. His writing can also be found in The Catholic Worker newspaper and at TheFloodmag.com.

Populate the Internationalist Movement: An Anti-imperialist Critique of Malthus and Neo-Malthusianism

[Image: Ints Vikmanis / shutterstock]

By Michael Thomas Kelly

The 2018 documentary Germans in Namibia opens with an interview in which a wealthy, German-descended landowner blames the economic plight of poor Namibians on overpopulation and unchecked breeding. Malthusian “overpopulation” remains a powerful and frequently used shorthand to deflect from the ongoing legacies of genocide, colonialism, and neo-colonialism. In this paper, I argue that Malthus’ thesis on natural scarcity was primarily a normative argument against social welfare and economic equality. Malthus was wrong, then, in an ethical and political sense in that he provides an ideological framework for population control policies that imperialism and racial capitalism pursue by design – and broadly use to cause harm and maintain systems of oppression. I begin by briefly summarizing Malthus’ original thesis and clarifying how Malthus made a political, not predictive, argument against social equality. I show how neo-Malthusianism works as an ideological justification for how capitalism and imperialism generate surplus populations and maintain inequality – highlighting racial, gender, and spatial components. Drawing from neo-Malthusianism’s critics, I present a different theory of population across geographical space based on anti-imperialism and anti-capitalism.

In his 1798 Essay on Population, Thomas Malthus put forward a vision of natural scarcity, inevitable class division, and checks on exponential rises in population. Malthus asserted that finite resources and unchecked population growth through procreation – “fixed laws of our nature” (Malthus 1798: 5) – inevitably come into conflict. Barnet and Morse (1963: 52) summarize: “The limits of nature constitute scarcity. The dynamic tendency of population to press continually to the borders of subsistence is the driving force.” The conflict between natural resource scarcity and natural population growth, Malthus argued, must necessarily fall on the poorest members of society: “no possible form of society could prevent the almost constant action of misery upon a great part of mankind, if in a state of inequality, and upon all, if all were equal” (Malthus 1798, 11). Malthus also identified “positive checks” on population growth: “Hunger and famine, infanticide and premature death, war and disease” (Kallis 2019, 14).

Critics of Malthus and his original writings explain how he was consciously making a political intervention against revolutionary or redistributive demands. According to Kallis (2019), Malthus had issued “a rebuttal of revolutionary aspirations” (9) and argued that “revolutionaries would cause more harm than good. Malthus wanted to see the abolition of the Poor Laws—a proto-welfare system that provided free food in the parishes” (12). Malthus’s thesis “was not meant as a prediction” (Kallis 2019: 22) but an argument “for the impossibility of a classless society” (23). Similarly, Harvey (1974: 258) characterizes Malthus’ essay “as a political tract against the utopian socialist-anarchism of Godwin and Condorcet and as an antidote to the hopes for social progress aroused by the French Revolution.” Aside from any logical consistency or merit, the essay’s “class character” (Harvey 1974: 259) is what reveals the political intention and function behind the essay and the ideologies it set forth.

More recent proponents of neo-Malthusianism use Malthus’ ideological groundwork to defend private property, uneven development, and structural racism in the context of climate change. For example, Malthus’ Essay presaged arguments that bourgeois economists later made rejecting “redistribution and welfare in the name of free markets” (Kallis 2019: 19). According to Harvey (1974: 262), “Malthus was, in principle, a defender of private property… Private property arrangements inevitably mean an uneven distribution of income, wealth, and the means of production in society.” Both Kallis (2019) and Ojeda, Sasser, and Lunstrum (2020) highlight the popularity – and danger – of natural limits arguments in modern environmental circles. Kallis (2019: 44-45) describes how some 1970s environmental movements “inherited the logic of Malthus,” basing arguments on the fear and supposed impossibility of infinite growth on a finite planet. More recently, Ojeda, Sasser, and Lunstrum (2020: 319) explain: “Influential Western leaders and trend-setters have… argued that climate change can be mitigated by addressing overpopulation.” Highlighting “sharp, uneven geographies,” arguments for “natural scarcity… misdiagnose the causes of climate change, often placing blame on marginalized populations” while doing “little to address the root of the problem” (Ojeda, Sasser, and Lunstrum 2020, 317-318).

Capitalism has a specific use for population – within structurally determined class and social relations – quite apart from the natural limits Malthus invoked to justify inequality. Unlike Malthus, whose theory of population was rooted in human nature and natural scarcity, Marx posited a “law of population peculiar to the capitalist mode of production” (Harvey 1974, 268). Marx ([1867] 1993: 782-793) argued that an industrial reserve army of labor, or relative surplus population, is necessary under capitalism to discipline the employed working-class and absorb the expansions or contractions of the capitalist market. Relative surplus population is inherent to capitalism and produces poverty and guaranteed unemployment by design: “Marx does not talk about a population problem but a poverty and human exploitation problem. He replaces Malthus’ concept of overpopulation by the concept of a relative surplus population” (Harvey 1974, 269). Ojeda, Sasser, and Lunstrum (2020: 324-325) highlight a contemporary example in which the expansion of palm oil plantations in Colombia had uneven spatial and gendered effects on local populations: “the entry of mitigation projects in the region has resulted in more gender inequality, more dependency of women towards their male partners and their circumscription to domestic spaces” (325). In this case, “natural limits” and “overpopulation” offer no accurate or worthwhile explanation. Instead, this concrete example is better understood as one in which a new plantation market absorbed male wage workers, caused gendered harm in a Global South nation, and showed the limits of climate mitigation in a system in which private property and ownership structures remain intact.

Imperialism and neo-colonialism similarly drive predictable, uneven effects on populations globally, which population control policies and discourses serve to obscure. Harvey (1974: 274) explains: “The overpopulation argument is easily used as a part of an elaborate apologetic through which class, ethnic, or (neo-) colonial repression may be justified.” For example, “several years after Hurricane Katrina, former Louisiana Representative John LaBruzzo… proposed paying people who received state welfare assistance $1,000 to undergo surgical sterilization” (Ojeda, Sasser, and Lunstrum 2020, 320). Also, the US justifies its military presence in Africa through tropes of “overly-reproductive, resource-degrading women” and “the perceived urgency of preemptively addressing climate conflict” (Ojeda, Sasser, and Lunstrum 2020, 321). In both cases, the political function of Malthusianism – that overpopulation will collide with natural resource scarcity – obscures the actual underlying power dynamics. The increased intensity of storms and drought in desert regions are attributable to industrial capital’s emissions of CO2 and play out unevenly across existing racial segregation in the US and neo-colonial underdevelopment in Africa (Rodney [1972] 2018). Global capitalism drives climate apartheid and racialized, gendered poverty, which Malthusians wrongly ascribe to unchecked population and natural limits.

Critiques of Malthus and neo-Malthusianism offer pathways for a different theory of population rooted in principles of anti-imperialism and internationalism. Kallis (2019: 98) locates the following example in terms of limits, but perhaps it is better understood as a struggle over Indigenous sovereignty: “it is the… marginalized who draw limits to stop others from encroaching on their space; think of a community that prevents a multinational corporation from logging its sacred forest.” Relatedly, Ojeda, Sasser, and Lunstrum (2020: 324) explain the gendered aspects of “‘planetary care work’ (Rocheleau 2015), as local communities are largely made responsible for containing and reversing the effects of climate change.” In both cases, ongoing, Indigenous-led efforts to restore relations of stewardship with the world’s land and biodiversity – and overturn existing private property relations and US policy abroad – could better serve oppressed populations. Citing Marx, and critiquing Malthus’ separation of humans and nature, Harvey (1974: 267) suggests that humans can achieve a “unity with nature.” In fact, the “emergence of an abstract nature” in some environmentalist rhetoric implies “the invisibilization of alternative productions of nature and myriad forms of resistance… including localized and feminized experiences of climate change from impoverished and racialized communities in the global south” (Ojeda, Sasser, and Lunstrum 2020, 325). Moving past “human” versus “nature” permits us the necessary nuances, contradictions, and local differences within both non-universal categories of human and nature. Lastly, Kallis (2019: 98) again posits the following demands in terms of limits – minimum wage increase, progressive taxation, working-day reduction – but these are also demands to reduce capital’s essential drive to accumulate, seek profit, and expand. Furthermore, these demands can be strengthened and better contextualized when one considers the working-class’ global dimensions and how relative surplus populations are created and used across various geographical, international, and gendered scales.

Debates over theories of population have important implications for future research and political organizing. Environmental movements can recognize Malthusian arguments as part of a political project against redistribution and revolutionary socialism. Scholars and activists can also grasp how guaranteed unemployment, population control, and ecological damage are attributable to structural, changeable systems of racial capitalism, imperialism, and white supremacy – not natural laws. On that principle, organizers can work to build an internationalist movement that understands population, production, and scarcity as socially produced categories that can be placed under forms of collective ownership.

 

References

Barnett, H.J. and Morse, C. (1963). Scarcity and growth: The economics of natural resource availability. Washington, D.C.: Resources for the Future, 51-71.

Harvey, D. (1974). Population, resources, and the ideology of science. Economic Geography, 50(3), 256-277.

Kallis, G. (2019). Limits: Why Malthus was wrong and why environmentalists should care. Stanford, C.A.: Stanford University Press.

Malthus, T. (1798). An essay on the principle of population. London: J. Johnson, in St. Paul’s Church-Yard.

Marx, K. ([1867] 1993). Capitalism Volume 1. London: Penguin.

Ojeda, D., Sasser, J., and Lunstrum, E. (2020). Malthus’s specter and the Anthropocene. Gender Place and Culture, 27(3), 316-332.

Redfish Media. (2018). Germans in Namibia. Redfish Media. Retrieved from https://www.youtube.com/watch?v=0U2g5K8JaJk

Rodney, W. ([1972] 2018). How Europe Underdeveloped Africa. London, U.K.: Verso.

Refinancing the Climate Crisis: The Disaster Politics of Climate Change and Datafication of Capital

By Julius Alexander McGee

As the climate crisis escalates, the contradictions of the nation-state as both a facilitator and regulator of capital become increasingly apparent. The increase of natural disasters sparked by global warming have produced civil unrest and calls for change to our current social structures. These calls for change include a Green New Deal; divestment from fossil fuel industries; and a redistribution of wealth, all of which threaten the existing mechanism of capital accumulation. In response, the state has turned to the disaster capitalist playbook, turning the risk of civil unrest into new modalities of capital accumulation that maintain the status quo. This includes the creation of new low carbon markets that recapitulate pre-existing modalities of capital accumulation[1]. Recent attempts by nation-states to mitigate global warming through the creation of low carbon markets reveal how the climate crisis is being used to facilitate the expansion of capital into markets of data accumulation. This expansion is characterized by a process where data is created, collected, and circulated to generate wealth. Specifically, data extracted from low carbon technology to improve operational efficiencies ultimately functions to increase overall energy demand, as vast quantities of electricity are necessary to store data on computer servers. Such processes, unfortunately, of course, serve to undermine climate mitigation efforts. Further, the datafication of capital enhances surveillance technology that is used to disenfranchise Black and Brown communities through enhanced policing. Police departments around the United States as well as the Immigration and Customs Enforcement (also known as ICE) are using data to target communities that are left most vulnerable by the unrest of the climate crisis[2]. Meanwhile, lithium, an alkali metal essential to many low-carbon technologies is mined at the expense of indigenous communities in South America in response to increased demand for electric vehicles (henceforth EVs) and large-scale batteries required to store deployable renewable energy. Simply put, these outcomes reveal the racial character of economic development and the tendency for capital to maintain the settler colonial project that established capitalism as a system of social organization. 

The automobile industry and widespread electrification were each established in the United States by dispossessing Black, Brown, and indigenous communities. The automobile industry thrived in the United States after the states demolished Black owned businesses and homes to build highways, and electrification was used to dispossess Black farmers of their wealth[3]. Moreover, the fossil fuels used to power automobiles and electricity are extracted on land dispossessed from indigenous people[4]. Indeed, it is increasingly clear that the continual dispossession and disenfranchisement of Black, Brown, and indigenous communities the world over is the true engine of capital accumulation. Specifically, by maintaining the historical expropriation of populations outside the terrain of capitalist production such that processes of uneven development favoring privileged Westerners might continue even in the face of socio-ecological instability. This paper intends to demonstrate how state policies aimed at creating low carbon markets are positioned as a reactionary force under disaster capitalism, which create new modalities of capital accumulation. I illustrate some of the key functions of this emergent phenomenon by examining the relationship between state sponsored low carbon markets and big data — a dynamic interplay that, despite appearances, fosters further dependence on fossil fuels through the dispossession of Black, Brown and indigenous communities around the world. 

First, I explore the crisis that facilitated the datafication of capital -- the dot-com bubble burst of the early 2000s. Second, I explore the implications of the crisis that facilitated the creation of low carbon markets -- the crisis of the fossil economy. Third, I examine how low carbon markets perpetuate the datafication of capital such that data supplants fossil fuels as an organizing structure of the system of capitalism. I conclude by exploring how the internal dynamics of capitalism as a system are maintained through the combination of these two wings of the high technology sector.      

 

The dot-com bubble burst and the rise of data as capital 

In the neoliberal era, modalities of capital accumulation that emerge in the wake of social, economic, and ecological crises (be they actual or perceived), facilitate the redistribution of wealth from poor to rich through combined and uneven development[5]. Abstractly, this usually means new capital is created for the wealthy to own, new revenue streams are created to preserve the status of the middle class (that simultaneously undermine their stability), and new mechanisms of extraction are created that target/create the dispossessed -- this is what Naomi Klein refers to as “disaster capitalism”. In essence, disaster capitalism recapitulates the dynamics of capital accumulation in response to crises by passing down the risk from the wealthy to the poor. 

In response to the dot-com bubble burst of 2000 as well as the events of September 11th, the Federal Reserve (the central banking system of the United States) continuously lowered interest rates for banks to help the United States’ economy emerge from a recession[6]. This created new capital in the form of AAA-rated mortgage-backed securities, because banks were incentivized to lend in order to generate new revenue from interest on loans[7]. Specifically, banks relied on individual home mortgages as a revenue stream by passing the Federal Reserve’s lower interest rates down to middle class homeowners who could take out cash from their homes through mortgage refinancing or cash-out refinancing to counteract stagnating wages. The federal reserve lowered interest to 1% in 2003, where it stayed for a year. In that time, inflation jumped from 1.9% to 3.3%. However, this proved to be extremely volatile due to lending practices that targeted Black and Brown communities in the United States with predatory loans. The subsequent Great Recession of 2008, disproportionately decimated wealth within Black and Brown communities through housing foreclosures, which redistributed wealth upwards, widening the racial wealth gap[8]. As Wang says, “these loans were not designed to offer a path to homeownership for Black and Brown borrowers; they were a way of converting risk into a source of revenue, with loans designed such that borrowers would ultimately be dispossessed of their homes”[9]. The transfer of capital from the productive sphere into the financial sector of the economy resulted in the financialization of capital via dispossession, breathing new life into the system through the construction of a new frontier for capital.  

The dot-com bubble burst of the early 2000s was a crisis created by failed attempts to transform the technology of the internet into capital. Internet companies during this time absorbed surplus from other markets through investments but failed to turn a profit, creating a crisis that was solved through finance capital and the transfer of risk from wealthy to poor. In the 1990s and early 2000s, internet companies merged with media corporations to create a new frontier for capital based on the increasing popularity of the internet. For example, the America Online (AOL) Time Warner merger, seen as the largest failed merger in history[10], represented a merger of the largest internet subscription company and one of the largest media corporations in the United States. However, this merger failed after dial-up internet was supplanted by broadband -- a much faster and more efficient way to use the internet. Broadband connections, which allowed for continuous use of the internet, helped usher in the Web 2.0 era. Unlike its predecessor, Web 2.0 is defined by internet companies, such as Google, whose value derives in part from its ability to manage large databases that are continuously produced by internet users[11]. Investments in internet technology in the form of data, as opposed to software tools such as internet browsers (e.g., Netscape), transforms data into a modality of capital accumulation akin to fossil fuels. Data, like fossil fuels, supplants pre-existing modalities of capital accumulation by refining their ability to produce a surplus. Thus, whereas the dot-com bubble burst was produced because the internet could not turn a profit after absorbing the surplus of other markets, Web 2.0 is defined by its ability to enhance the surplus produced by other markets by refining their mechanisms of capital accumulation. In the proceeding section I explore how fossil fuels as capital are based on the continued oppression of Black, Brown, and indigenous communities in order to demonstrate how data is supplanting fossil fuels as capital.

 

Fossil fuels and the cycle of dispossession

Fossil fuels have been an emergent feature of capital accumulation since they were first tied to human and land expropriation at the start of the industrial revolution in Great Britain. Factory owners in British towns used coal to power the steam engines that manufacture textiles from cotton, which was picked by enslaved Africans on land stolen from indigenous peoples. This tethered the consumption and production of coal to the expropriation of enslaved Africans and indigenous ecologies. As a result, coal, alongside enslaved Africans and indigenous ecosystems, became capital -- a resource that could be converted into surplus. Eventually, the steam engine gave the industrial bourgeoisie primacy over the plantation system that preceded it. Coal became the central driver of capital accumulation, which has borne an unsustainable system rife with contradictions. The natural economy, once based on human and land expropriation, gave way to the fossil economy, which uses fossil fuels to extract profit from human and ecological systems. 

Prior to the “industrial revolution” the contradictions of human and land expropriation were apparent in the multitude of slave revolts across the West Indies; in San Domingo, Jamaica, Barbados, etc. These rebellions were not simply slave revolts, they were outgrowths of the contradictions of the plantation system, which were apparent from the time they were established. As Ozuna writes, “centuries of sustained subversive activity prompted colonial authorities to rethink their relationship to the enslaved, and oftentimes, make concessions to preserve the body politic of coloniality”[12]. That is, the fossil economy emerged as a way to avert the crisis of the plantation system.   

The ability to manufacture cotton into textiles at an accelerating rate through the consistent use of coal, which was abundant on the island of Great Britain, became the precedent for colonial expansion in the United States, as well as the slave trade. Thus, human and land expropriation were fused to fossil fuel production and consumption. To put it succinctly, the fossil economy is an outgrowth of the plantation system, which automizes labor to efficiently accumulate capital. In supplanting the “natural economy” coal, and eventually petroleum, became emergent forms of capital accumulation that shifted the apparent contradictions of human and land expropriation.  

 The fossil economy has never transcended the contradictions embedded in human and land expropriation. The climate crisis consolidates the dialectical tension of fossil fuel production and the expropriation of humans, land, and human relationships with land. Likewise, the inability of nation-states to address the climate crisis is embedded in an unwillingness by ruling classes to address the core contradictions of capital accumulation. To address the climate crisis in a socially and ecologically sustainable way these contradictions must also be addressed. The climate crisis can be averted without addressing the contradictions of human and land expropriation, but such attempts will cost more in human life and ecological longevity by recapitulating human and land expropriation through the construction of new modalities of capital accumulation. In the same way that coal enabled the industrial bourgeoisie to expand capital accumulation while deepening its contradictions in centuries prior, data will recapitulate capitalism today. 

 

Low carbon markets as disaster capitalism

Low carbon markets, such as cap-and-trade, carbon taxes, and consumer tax rebates are market-based, regulatory, environmental policies that seek to disincentivize environmental degradation by establishing a competitive market for low carbon technology to compete with fossil fuel-based markets. The logic of these policies is to encourage fossil fuel companies to pay for the future ecological cost of their markets and to use the funds obtained from these policies to establish new markets that can replace fossil fuels. 

In the case of cap and trade (perhaps the most widely used strategy), a central authority allocates and sells permits to companies that emit CO2, which allows them to emit a predetermined amount of CO2 within a given period. Companies can buy and sell credits to emit CO2 on an open market, allowing companies that reduce emissions to profit from companies’ that do not. This approach was first established over thirty years ago in the United States to phase out lead in gasoline, and sulfur dioxide emissions from power plants that resulted in acid rain[13]. In 2003, the European Union adopted a cap-and-trade approach to CO2 emissions to reach emission reduction goals established during the Kyoto Protocol. Since then, more than 40 governments have adopted cap-and-trade policies aimed at reducing CO2 emissions while introducing minimal disruption to dominant economic processes[14]

If we accept the reality that fossil fuels were used to stave off the crisis of the plantation system and maintain capital accumulation via expropriation of human and ecological processes, then it points to the possibility that any new energy source created to maintain capitalism as a system will recapitulate the human and ecological expropriation that is foundational to the system. Thus, economic policies that facilitate the construction of low carbon markets, and that do not question the emergent character of fossil fuels under capitalism, invariably create new frontiers for capital accumulation. Opening such frontiers has been a primary role of the state under capitalism. 

The abolition of enslavement by nation-states across the capitalist system aided in efforts to stave off the crisis of the plantation economy by alleviating the political and ecological tension the slave trade created. Nonetheless, many nation-states continued to expropriate formerly enslaved Africans by forcing them into labor conditions that were conducive to the overarching dynamics of capitalism[15]. Further, other forms of expropriation (e.g., the coolie trade) in newly established colonies within Southeast Asia were made possible by and undergirded the technology produced via the fossil economy. Thus, similar to how capitalism recapitulated its internal dynamics following abolition, it recapitulates its internal dynamics in its efforts to transition off of fossil fuels.   

 This plays into what Naomi Klein termed the politics of disaster capitalism[16]. Under the impetus of averting a climate catastrophe, climate mitigation policies allow industries to profit from the perceived disasters that will be caused by the climate crisis. While the climate crisis is no doubt a real threat to life on this planet, the new orchestrators of disaster capitalism have successfully commodified climate change in perception and solution. The perception is commodified through the implicit narrative that the market is the only solution to a crisis of its own making. Sustainable energy companies, like Tesla Motors, suggest that they have proved “doubters” wrong by producing electric vehicles that perform better than their gasoline counterparts, implying that the only obstacle in the way of addressing the vehicle market’s contribution to the climate crisis is the vehicles themselves. This feeds into the tautological logic used to commodify the solution, which assumes that the market simply needs to reduce CO2 emissions and, because electric vehicles are less CO2 intensive than their gasoline counterparts, they result in less CO2 emissions overall. Nonetheless, because the market operates under the logic of capital accumulation, companies that profit from the disaster playbook are incentivized to create more capital with their surplus, and companies create this surplus capital through datafication.           

 

The datafication of capital

Data operating as capital has three fundamental components that allow it to operate as a distinct form of capital that is dialectically bound to broader systems of exchange. (1) As capital, data is valuable and value-creating; (2) data collection has a pervasive, powerful influence over how businesses and governments behave; (3) data systems are rife with relations of inequity, extraction, and exploitation[17]. Like other forms of capital, data’s value derives from its ability to create a market irrespective of its utility. The creation of data hinges on its potential to generate future profits, and not on its immediate usefulness. As such, the goal of this section is to establish how data is transformed into capital, not how it is used by any particular firm or institution.  

The disaster politics of the climate crisis are similar in character to the tactics used by Wall Street financiers in the wake of financial crises. However, in addition to using crises as a launching pad for capitalist plunder, the orchestrators of the disaster politics of the climate crisis take advantage of the groundwork laid by finance capital. This is best exemplified in the ascendency of Elon Musk, a Silicon Valley entrepreneur who rose to prominence through an unregulated data-driven financial tool, and subsequently became one of the world’s richest people, in part through his companies’ ability to transform the shock of the climate crisis into an endless opportunity for data capital accumulation.

In 1999 Musk co-founded X.com, one of the first online payment systems. It later merged with Confinity Inc. to become PayPal, which is one of the largest online payment platforms in the world today. Similar to other tech companies from Silicon Valley, such as Uber, PayPal functions as a deregulated variant of a pre-existing market. Musk and others recognized the “inefficiency” of checks and money orders used to process online transactions. Online payment platforms bypassed regulations applied to banks when processing payments and led to these inefficiencies; PayPal created a new payment system that regulated itself based on data instead of bureaucracy. 

In many respects PayPal is a digital bank whose main activity is in data instead of finance. PayPal claims that the data it collects is used to increase the security of its transaction, allowing money transfers to occur faster and with more convenience[18]. PayPal obtains its revenue through processing customer transactions and value-added services, such as capital loans. Online payment platforms such as PayPal are increasingly blurring the lines between retail and investment banking, again. For example, the loans that PayPal distributes to businesses are based on PayPal transactions, which are enhanced by PayPal’s data collection techniques. Thus, instead of accumulating wealth from financial instruments, PayPal accumulates wealth from the data it obtains from transactions, which it uses to finance more businesses and expand the number of consumer transactions it processes. This reality on its own has numerous implications for the climate crisis, as data centers, which store data at an exponential rate, rely on fossil fuel energy to operate[19] -- a fact that we will return to later. 

Online payment platforms have also become the shadow benefactors of financial deregulations. For example, the repeal of Obama-era financial regulations in 2016 (installed in the wake of the 2008 financial crisis) that required financial institutions to disclose fees and protections against fraudulent charges benefited online payment platforms who were also subject to these regulations until 2016[20]. Here one can see the interest of data and finance aligning around market deregulation. As Sadowski writes, “Like finance, data is now governed as an engine of growth. If financial firms are free to shuttle capital from country to country, then similarly technology corporations must also be free to store and sell data wherever they want.” This is an expansion of the neoliberal project that began decades ago. 

Data, like finance, is being used as a transnational modality of capital accumulation that transforms the role of the nation-state in relation to capital. Similar to how the state became a “lender of last resort, responsible for providing liquidity at short notice”[21] to encourage finance capital, the nation-state is facilitating the rise of data capital through tax-credits, rebates, and cap and trade. To be clear, at the end of the day the state is merely supporting long standing markets of capital accumulation, such as transportation and electricity, by aiding their efforts to create capital from data. Moreover, the state’s encouragement of data capital’s accumulation is increasingly occurring under the veneer of efforts to mitigate global warming.    

 

Bitcoin’s legacy of expropriation and the climate crisis

After his departure from PayPal Elon Musk founded Tesla, an electric vehicle and clean energy company, in 2003. As a company, Tesla manufactures and sells electric cars, battery energy storage systems, solar panels, and solar roof tiles. However, Tesla’s profits derive from more than just the sale of its products. For example, in the first quarter of 2021 the bulk of Tesla’s profits came from the sales of emissions credits to other automakers, and sale of its bitcoin holdings[22]. This represents the new reality created through the disaster politics of the climate crisis, which merges financial speculation and data capital. 

Carbon credits sold by Tesla to other auto manufacturers, who would otherwise incur fines, allow Tesla to profit from environmental degradation. This is the goal of policies such as cap and trade, as Tesla is profiting from the production and consumption of its low-carbon commodities, which in theory should facilitate the rise of low-carbon markets at the expense of fossil fuel-intensive companies. In addition to cap and trade policies, Tesla benefits from a number of tax credits and rebates that exist across the United States and European Union to encourage growth in low carbon energy markets[23]. Similar to the way cap and trade is meant to incentivize low-carbon technology, the logic of tax credits and rebates is to encourage both producers and consumers to adopt cleaner energy practices as an alternative to fossil fuels by reducing the cost of implementation, and increasing overall capital accumulated from low carbon technology. In theory, this should progress the consumption of less CO2 intensive commodities at the expense of CO2 intensive commodities. However, by using a portion of these profits to buy bitcoin, Tesla is expanding its holdings through the speculative value of Bitcoin, which derives from the ongoing exchange of Bitcoins and the vast stores of energy used to validate these transactions, produce and distribute the currency, and store its data. 

Bitcoin is a popular cryptocurrency, the value of which is determined by a decentralized database known as a blockchain. This is distinct from the valuation of fiat currency, which is typically an outcome of inflation rates and the internal working of a central bank. The data that determines Bitcoin’s value encapsulates the supply and demand of Bitcoin on the market (the same as fiat currencies), competing cryptocurrencies, and the rewards issued to bitcoin miners for verifying transactions to the blockchain. Instead of storing its data in a central location, the data used to verify Bitcoin transactions is stored on multiple interconnected computers around the world. Each time a transaction using Bitcoin occurs, an equation is generated to be solved by a computer in order to confirm the validity of the transaction. The transaction is then stored permanently on data storage devices in 1MB chunks of transactional information. The completed block is then appended to previously existing ones, creating a chain of data that stores the history of all Bitcoin transactions. In effect the Bitcoin blockchain contains the entire history of all transactions that have ever occurred through Bitcoin, and this blockchain is repeated across every data storage device, or node, that composes the Bitcoin blockchain network. Thus, every time a block is completed and chained to the previous blocks, the solution is distributed to every node in the network where the block’s authenticity (the solution to the equation) is verified, and subsequently stored.

As blocks are added to the chain, which verify new transactions through the solution of a complex mathematical equation, new Bitcoin are produced. The equations are structured to identify a 64-digit hexadecimal number called a “hash.” The difficulty of the equations is determined by the confirmed block data in the Bitcoin network. The difficulty of the equation is adjusted every 2 weeks to keep the average time between each block at 10 minutes[24]. “Miners,” those who solve the equations and thereby verify the transactions that make up each block are rewarded for this work with Bitcoin, making it a lucrative market activity in and of itself. Thus, miners are in competition with one another to create new blocks; the more computing power the higher likelihood of successfully earning more coins. Because computers need electricity to function, and more computationally intensive tasks require more electricity, the process of creating new Bitcoin is very energy intensive. A study published in the journal Nature Climate Change in 2018[25] warned that due to its high electricity demands and increasing usage, Bitcoin mining could put the world over the two-degree Celsius tipping point, which would lead to an irreversible climate catastrophe. 

The decentralized structure of blockchains grants Bitcoin users a level of anonymity that is not accessible through traditional currency. Further, as data-based currency is not regulated as traditional currencies are, Bitcoin transfers can be cheaper than a traditional bank’s transactions.  As a result, many Bitcoin transactions are money transfers that benefit from anonymity and “cheapness.” Because Bitcoin’s value is determined in part by the number of transactions, companies, such as Tesla, that trade Bitcoin for profit derive surplus from how Bitcoin is used. This has numerous implications as to how datafication is deriving surplus from the disenfranchisement of Black and Brown communities. 

The climate crisis has created an impetus for the data-based currency, Bitcoin. For example, migrants from the nation-states of Guatemala, El Salvador, Honduras, and Nicaragua are increasingly using Bitcoin for remittances[26]. Remittances are funds sent as gifts to friends and relatives across national borders. They comprise more than 20% of El Salvador and Honduras’ GDP, and nearly 15% of Nicaragua and Guatemala’s GDP, as of 2020[27]. Guatemala, El Salvador, Honduras, and Nicaragua have been ravaged by a five-year long climate change-induced drought, which reduced crop yields from corn and beans -- food staples in the region[28]. The recent drought coupled with oppressive government regimes that were supported by the United States’ neoliberal policies are themselves indirect drivers of these currency transfers–– resulting in large-scale migration out of these regions and into relatively stable and wealthy nation-states, such as the United States (where they will be exploited either in ICE detention centers, prisons, jails, or other low-paid wage labor most frequently available to migrants).[29].  

Bitcoin has become an increasingly popular form of currency to send remittances through because (like PayPal) it is cheaper, more efficient, and subject to less regulation than most banks[30]. In early 2021, El Salvador made headlines by announcing that Bitcoin would become a legal currency[31]. The logic behind this move is that Bitcoin will make it easier for people who do not have access to a bank to transfer money back to El Salvador.  Here we see an explicit example of how the politics of disaster capitalism facilitate the construction of new frontiers that recapitulate the environmental harm (e.g. climate change through increased use of fossil fuels) and generate surplus from the climate crisis. Specifically, patterns of migration onset by climate change and U.S. policy create space for new financial tools, such as Bitcoin to fill. The carbon intensity of Bitcoin recapitulates the environmental harm that is partially responsible for mass migration.

 

Data, renewable energy, and the expropriation of Black and indigenous peoples

Tesla’s investment in Bitcoin demonstrates how low carbon markets recapitulate the internal dynamics of the fossil economy, deriving surplus from the legacy of human expropriation and exasperating the climate crisis. In addition to creating capital from data in the form of Bitcoin, electric vehicle companies like Tesla also create their own data. For decades, automobile producers and rideshare companies have been increasing the data they collect from drivers in an effort to profit from an emerging data market. Everything from speed, breaking habits, vehicle position, and music preferences are collected from individual vehicles and sold to various interests[32]

Electric vehicles like Teslas collect and store far more data than their predecessors, and the amount of data collected grows with every new product line. This is due to the ever more complicated hardware and software that comes stock on new vehicles. Specifically, new vehicles are equipped with internal cameras that are capable of capturing video of drivers who use autopilot[33], the reaction of drivers just before a crash, as well as infrared technology to identify a driver’s eye movements or head position[34]. New vehicles also connect directly to smartphones, allowing third parties to collect data on a driver’s travel and driving habits. Further, states are beginning to put forth laws that require automakers to include driver monitoring systems, increasing the pace at which data is extracted from vehicles. For example, driver monitoring systems will be a part of the requirements for Europe’s Euro NCAP automotive safety program as of 2023[35]. All of this increases the demand for data centers to store new data collected from vehicles as well as the propensity for data to operate as capital. 

While a large portion of the data is sold to third parties such as insurance companies who can use data to determine rates, repair shops that can use data to assist mechanics, and automakers who use data to improve their products, vehicle data is also being used to expand the police state. Companies like Berla Corporation are working with police departments to extract data collected from vehicles, which can be used to surveil the population[36]. Through third parties, police departments are able to access data from smartphones that have been linked with vehicles, giving them access to anything from text messages to GPS location[37]. Considering the broader structure of the police state, this data can be used to expand the scope, scale, and authority of an institutionally racist organization, furthering the dispossession of Black and Brown communities. 

New policies implemented by the state, such as the United States’ proposed 1 trillion dollar infrastructure plan[38], include incentives to increase the consumption of electric vehicles, accelerating the number of vehicles that can extract data from drivers. While the goal of these incentives is to increase adoption of electric vehicles to mitigate climate change, the vehicle market will also benefit from the new data collecting techniques embedded in electric vehicles, which will exponentiate the data stored in centers. Moreover, most electric vehicles are still far more expensive than gasoline vehicles, making them only accessible to the middle or upper classes. Thus, efforts to encourage consumption, such as tax rebates to consumers, results in combined and uneven development as middle-class consumers increase their long-term savings while poor people are left out. Moreover, in the past cap and trade has resulted in higher gasoline prices, which means those left out may also absorb the cost of these policies on the petroleum industry[39].  

The apparent silver lining in all of this is the rise of renewable electricity, which could theoretically reduce the amount of fossil fuels used to capture and store data. Crypto currencies and the data collected from an evolving vehicle fleet could theoretically, then, grow without deepening the climate crisis as long as they rely on renewable sources of electricity. Nonetheless, when it comes to capital, there is nothing new under the sun. The climate crisis itself is an outgrowth of the continuous dispossession of the natural economy. Fossil fuels are merely an energy source that aids in this process. The ability to transcend ecological boundaries has facilitated the slow death of populations around the world since before the widespread use of fossil fuels. The first sugar plantations were erected in Madeira and the Canary Islands, to help the Genoese outcompete their Venetian rivals in the European sugar market at the expense of the indigenous life dependent on these islands. Capital’s maturation has been on an ongoing journey of death and destruction. While tracing this legacy is beyond the scope of this paper, suffice it to say that we are currently at a crossroads in the narrative of capital. The disaster politics of the climate crisis and data capital have created a new frontier in the lithium mines of Bolivia, Chile, and Argentina. These mines exist on indigenous land, which belongs to the Atacama people.      

Renewable electricity, such as that drawn from wind and solar power, as well as EVs require large lithium batteries to store the energy they use[40]. Lithium, a major component in all of these batteries, is currently being mined at the expense of indigenous people. The Lickanantay who live in the Atacama salt flat of northern Chile, consider the water and brine of this land as sacred[41]. As a result of lithium mining, the Atacama water table is losing an estimated 1,750-1,950 liters per second[42], depleting the sacred resource of Lickanantay people. Moreover, it has been argued that the increased demand for lithium mining has led to a recapitulation of the old neoliberal playbook - military coups. Specifically, the 2019 ousting of then president Evo Morales in Bolivia has been called a coup d'etat against indigenous people in Bolivia[43] in favor of lithium mining interests. 

 

Conclusion

These recent developments bring us full circle as we can now see the outcome of the disaster capitalist playbook. The state responds to a crisis that it has aided and abetted by creating a new frontier - the low carbon market. The crisis is not global warming per se, rather, the civil unrest that the climate crisis creates. This unrest is addressed through the commodification of both the perception and solution to climate change - e.g. sustainable products such as EVs. The widespread consumption of low carbon technology results in combined and uneven development, allowing the middle class to reduce the long-term cost of travel and electricity at the expense of the underclass who absorb the cost of “environmentally sustainable” technology by becoming more surveilled and incurring the added costs borne by the fossil fuel industry due to its shrinking market share. The widespread consumption of low carbon technology facilitates and accelerates the datafication of capital, expanding the demand for energy within capitalist markets. As of now this demand has been met by fossil fuel interests who have become the benefactors of data capital's need for cheap energy. Nonetheless, as the renewable energy market expands, the need for lithium, located on indigenous land will encourage the further dispossession of indigenous ecologies. In the end, the natural resources needed to produce EVs and the data they gather are a new lease for capital; a new loan for endless dispossession; a refinancing of the climate crisis.                



Notes

[1] Sadowski, Jathan. “When data is capital: Datafication, accumulation, and extraction.” Big Data & Society 6, no. 1 (2019):

[2] Rani Molla “Law enforcement is now buying cellphone location data from marketers” February 7, 2020.

[3] Eric. The folklore of the freeway: Race and revolt in the modernist city. U of Minnesota Press, 2014.

[4] Simpson, Michael. “Fossil urbanism: fossil fuel flows, settler colonial circulations, and the production of carbon cities.” Urban Geography (2020): 1-22.

[5] Rodney, Walter. How Europe Underdeveloped Africa. Verso Trade, 2018.

[6] Kimberly Amadeo “Fed Funds Rate History: Its Highs, Lows, and Charts” September 24 2021

[7] Celi, Chris, “Redefining Capitalism: The Changing Role of the Federal Reserve throughout the Financial Crisis (2006–2010)”. Inquiry Journal. No. 3 (2011)

[8] Rakesh Kochhar and Richard Fry “Wealth inequality has widened along racial, ethnic lines since end of Great Recession” December 12th, 2014

[9] Wang, Jackie. Carceral Capitalism. Vol. 21. MIT Press, 2018.

[10] Rita Gunther McGrath “15 years later, lessons from the failed AOL-Time Warner merger” January 10, 2015.

[11] Tim O’Reilly “What Is Web 2.0: Design Patterns and Business Models for the Next Generation of Software” No. 4578 2007.

[12] Ana Ozuna. “Rebellion and Anti-colonial Struggle in Hispaniola: From Indigenous Agitators to African Rebels.” Journal of Pan African Studies 11, no. 7 2018: 77-96.

[13] Richard Conniff “The Political History of Cap and Trade” Smithsonian Magazine August, 2009;

[14] Brad Plumer and Nadja Popovich “These Countries Have Prices on Carbon. Are They Working?” The New York Times April 2, 2019.

[15] Sherwood, Marika, and Christian Hogsbjerg. "After Abolition: Britain and the Slave Trade since 1807." African Diaspora Archaeology Newsletter 11, no. 1 (2008).

[16] Klein, Naomi. The shock doctrine: The rise of disaster capitalism. Macmillan, 2007.

[17] Sadowski, Jathan. “When data is capital: Datafication, accumulation, and extraction.” Big Data & Society 6, no. 1 (2019):

[18] Adam Dillon. “How Paypal Turns Customer Data into Smoother Safer Commerce” Forbes May 6th 2019.

[19] Tom Bawden. “Global warming: Data centres to consume three times as much energy in next decade, experts warn” The Independent. January 23rd 216.

[20] Matthew Zeitlin “Venmo Could Be A Big Winner As Obama-Era Financial Rules Are Scrapped” Buzzfeed February 28th 2017.

[21] Foster, John Bellamy. "The financialization of capitalism." Monthly review 58, no. 11 (2007): 1-12.

[22] Jay Ramey “Tesla Made More Money Selling Credits and Bitcoin Than Cars” Auto Week April 27th 2021

[23] https://www.tesla.com/support/incentives accessed 8/9/2021

[24] https://www.blockchain.com/charts/difficulty accessed 8/11/2021

[25] Mora, Camilo, Randi L. Rollins, Katie Taladay, Michael B. Kantar, Mason K. Chock, Mio Shimada, and Erik C. Franklin. “Bitcoin emissions alone could push global warming above 2 C.” Nature Climate Change 8, no. 11 (2018): 931-933.

[26] Enrique Dans. “Bitcoin And Latin American Economies: Danger Or Opportunity?” Forbes July 14, 2021

[27] World Bank Developmentl Indicators https://data.worldbank.org/indicator/BX.TRF.PWKR.DT.GD.ZS?locations=SV accessed 8/13/2021

[28] Jeff Masters “Fifth Straight Year of Central American Drought Helping Drive Migration” Scientific American December 23, 2019

[29] Michael D McDonald. “Climate Change Has Central Americans Fleeing to the U.S.” Bloomberg Businessweek June 8, 2021

[30] Roya Wolverson. “Bitcoin is wooing the millions of workers who send their earnings abroad” Quartz Africa March 26, 2021

[31] Mitchell Clark “Bitcoin will soon be an official currency in El Salvador” The Verge June 9, 2021

[32] Matt Bubbers. “What kind of data is my new car collecting about me? Nearly everything it can, apparently” The Globe and Mail January 15, 2020

[33]  Fred Lambert. “Tesla has opened the floodgates of Autopilot data gathering”. Electrek June 14, 2017

[34] Keith Barry. “Tesla's In-Car Cameras Raise Privacy Concerns” Consumer Reports March 2021.

[35] Euro NCAP. “In Pursuit of Vision Zero”  https://cdn.euroncap.com/media/30700/euroncap-roadmap-2025-v4.pdf accessed 08/3/2021

[36] Mitchell Clark. “Your car may be recording more data than you know” The Verge December 28, 2020.

[37] Sam Biddle. “Your Car is Spying on you, and a CBP Contract shows the Risks” The Intercept, May 3, 2021.

[38] Niraj Chokshi. “Biden’s Push for Electric Cars: $174 Billion, 10 Years and a Bit of Luck” The New York Times March 31, 2021.

[39] Mac Taylor. “Letter to Honorable Tom Lackey” https://lao.ca.gov/reports/2016/3438/LAO-letter-Tom-Lackey-040716.pdf accessed 8/22/2021

[40] Xu, Chengjian, Qiang Dai, Linda Gaines, Mingming Hu, Arnold Tukker, and Bernhard Steubing. “Future material demand for automotive lithium-based batteries.” Communications Materials 1, no. 1 (2020): 1-10.

[41] Amrouche, S. Ould, Djamila Rekioua, Toufik Rekioua, and Seddik Bacha. "Overview of energy storage in renewable energy systems." International journal of hydrogen energy 41, no. 45 2016.

[42] By Ben Heubl. “Lithium firms depleting vital water supplies in Chile, analysis suggests” Engineering and Technology August 21, 2019.

[43] Kinga Harasim. “Bolivia’s lithium coup” Latin America Bureau October 7, 2021.

The "Green New Deal" Means More Public-Private Partnerships and, Thus, More Economic and Social Destruction

By Shawgi Tell

These days there is no shortage of hype surrounding the “Green New Deal” (GND). The “Green New Deal” has become a major buzz-phrase that has ensnared many along the way.

Like so many top-down schemes, the GND is being promoted by many world leaders in unison. This alone should be worrisome. History shows that this is usually a red flag. Few pro-social things come out of movements that are not real grass-roots movements. These world leaders are the main representatives of the international financial oligarchy—a tiny ruling elite obsessed with maximizing private profit no matter the damage to society and the environment. These are the same forces responsible for tragedies such as high levels of inequality, poverty, unemployment, under-employment, inflation, debt, homelessness, hunger, racism, war, occupation, pollution, de-forestation, anxiety, despair, alienation, depression, and suicide worldwide.

The GND is being presented by the rich and their political and media representatives as something great for society and humanity; everyone is under pressure to “just embrace it.”

The GND uses the “New Deal” language of the 1930s and ostensibly addresses climate change, inequality, energy efficiency, job creation, labor rights, racial injustice, and other social aims. This includes a GND for public schools, healthcare, and housing as well.

The GND is supposed to improve conditions for humanity and help us all “build back better”—a major slogan of the World Economic Forum (WEF), which is dominated by millionaires and billionaires. Alongside this disinformation, the WEF is also promoting disinformation about “reinventing capitalism” to fool the gullible. The GND is supposedly rooted in the principles of economic justice, puts the planet ahead of profits, and provides a “blueprint for change.” It is said that Green Projects will cost hundreds of billions of dollars annually.

Europe has its own version of the GND. “Variations of the [“Green New Deal”] proposal have been around for years,” says the New York Times (https://www.nytimes.com/2019/02/21/climate/green-new-deal-questions-answers.html). The so-called Kyoto Protocol to reduce greenhouse gas emissions was introduced more than 20 years ago, for example. In 2007, the imperialist journalist, Thomas Friedman, wrote the following in the New York Times:

If you have put a windmill in your yard or some solar panels on your roof, bless your heart. But we will only green the world when we change the very nature of the electricity grid – moving it away from dirty coal or oil to clean coal and renewables. And that is a huge industrial project – much bigger than anyone has told you. Finally, like the New Deal, if we undertake the green version, it has the potential to create a whole new clean power industry to spur our economy into the 21st century. (https://www.nytimes.com/2007/01/19/opinion/19friedman.html)

Pollution, inequality, and 50 other problems have worsened since this observation was made 14 years ago. The quote rejects economic science and fails to help workers, youth, students, women, and others make sense of the economy in a way that favors their interests.

 

GND Means More PPPs and Tragedies

“Green New Deal” goals are to be attained through “joint” public sector and private sector “investments.” The disinformation from the rich is that the public can’t achieve the lofty goals of the GND on its own and that “investors” from the so-called “efficient,” “entrepreneurial,” “innovative,” and “smart” private sector are needed to achieve these big goals. It is by working “together” that “we” will supposedly achieve what the GND sets out to do. “New Deals” are purportedly too big for either sector to pull off alone and thus some sort of “partnership” or “alliance” is “needed.”

In reality, private competing owners of capital are unwilling and often unable to pay for major infrastructure projects and want the government to guarantee them big investments and returns using the public purse. PPPs essentially guarantee risk-free profits for various monopolies and further diminish control of the economy by workers and the public. PPPs enable major owners of capital to seize more of the added-value produced by workers through “infrastructure projects” guaranteed by the state at public expense. This further enriches a handful of people, intensifies inequality, and leaves workers and the public with less wealth and less control over the economy.

This is not how “partners” work. This is how an unequal relationship works.

Terms such as “alliance” or “partnership” are designed to fool the gullible and hide the enormous financial gain made by a handful of billionaires through PPPs that purport to advance the goals of the GND. In this, way the door is nonchalantly and pragmatically opened to imposing private alien claims on the wealth produced collectively by workers. The rich are given greater access to public funds and resources that belong to the public, all in the name of “partnership.” We are to believe that without a “Public-Private-Partnership” the GND will not become reality, meaning that the GND is possible only if the ultra-rich pocket more public wealth and resources. This is cynically called a “win-win.”

“Public-Private-Partnerships” promote the illusion that the public sector and the private sector can harmonize their philosophies, interests, aims, operations, activities, and results when in fact PPPs are antisocial, antiworker, and undercut a modern nation-building project.

The public and private sectors cannot be partners; they rest on different foundations, goals, world outlooks, operations, and legal frameworks; they are different categories and phenomena with different properties and characteristics. These differences are not trivial and cannot be reconciled or harmonized. Don’t believe neoliberals and privatizers whey they self-servingly claim that the two distinct spheres can “work together.”

Public and private are antonyms; they mean the opposite of each other; they are not synonymous. Public refers to everyone, non-competition, transparency, the common good, and society as whole (e.g., public parks, beaches, and roads). The public is pro-social and human-centered. It approaches life and relations with a big modern vision. Private refers to exclusivity, for a few, not for everyone, and usually involves rivalry and hierarchy. Private is also often associated with secrecy, not transparency, especially in business. The private sector pertains to relations between private citizens, whereas the public sector has to do with relations between individuals and the state. This distinction is critical. These spheres represent two profoundly different domains. The rights belonging to each sector are different.

Blurring the critical distinction between public and private should be avoided at all costs. It is irresponsible and self-serving to treat the public and private as being synonymous and easy to harmonize without big disadvantages for the public. The public does not benefit from blurring this distinction. The public suffers when the dissimilarity between public and private is obscured and not grasped in its depth.

PPPs conceal harsh irreconcilable class differences and interests in society. They reinforce a “no-class” outlook of society and, in doing so, distort reality at the ideological level, leaving many disoriented, unclear, and confused about their interests, which makes them vulnerable to disinformation from the rich and their media. In the world of PPPs, everyone is merely a “stakeholder.” There are no workers or owners of capital. There are no antagonistic irreconcilable social class interests. There are no classes and class struggle. There are no millionaires and billionaires on one side and workers on the other side who produce all the wealth of society.

Not surprisingly, PPPs form a big part of the antisocial “Great Reset” agenda of the world’s billionaires, which has been publicly articulated by the main leaders of the World Economic Forum such as Klaus Schwab. Many prime ministers, presidents, and prominent state leaders around the world continue to parrot the same tired slogans of the “Great Reset” agenda.

In practice, PPPs use the neoliberal state to funnel more public funds than ever to the private sector under the banner of “partnerships” and “making the world better for everyone.”

This funneling of more public funds to narrow private interests will not only solve no problems, it will intensify many problems that are already serious. The existing all-sided crisis will keep deepening under such a set-up.

As a main form of privatization, the “Green New Deal” will significantly intensify inequality, increase costs for everyone, reduce efficiency and quality, lessen accountability and transparency, increase corruption, and diminish the voice and wealth of workers and the public. It will not enhance democracy or improve the environment in any way because it will further concentrate greater economic and political power in even fewer hands, if that is even possible at this point in history. Funneling more public funds, assets, and authority to competing private interests in a highly monopolized economy is a disaster for the social and natural environment. It is the claims of workers, the public, and society that must be expanded and affirmed, not the narrow claims of competing owners of capital obsessed with maximizing their own profits at the expense of everyone and everything else.

The “Green New Deal” will not challenge the entrenched class privilege of the rich. It will not increase the power of workers or give them greater control of the wealth they produce. It will not make the economy more pro-social, balanced, diverse, and self-reliant. Pollution and de-forestation will still persist under the GND. Experience has repeatedly borne out that capital-centered environmental plans and activities ensure that things keep going from bad to worse.

A 2016 United Nations report highlights many ways that PPPs undermine the public interest and produce more problems (https://www.un.org/esa/desa/papers/2016/wp148_2016.pdf). Global Policy Forum states that:

PPPs are used to conceal public borrowing, while providing long-term state guarantees for profits to private companies. Private sector corporations must maximize profits if they are to survive. This is fundamentally incompatible with protecting the environment and ensuring universal access to quality public services. (https://www.globalpolicy.org/en/article/why-public-private-partnerships-dont-work)

Public and private simply do not go together. The organization In The Public Interest offers many reports, articles, and documents that expose how PPPs harm the public interest and benefit major owners of capital at the public expense (https://www.inthepublicinterest.org/). Numerous other organizations around the world have also described and explained how PPPs make things worse for the public while enriching a handful of people.

In the context of a continually failing economy, competing owners of capital have no choice but to cloak their egocentric drive to maximize private profit by seizing public funds from the state as a “win-win” for everyone, as something great for the natural and social environment. The neoliberal state is increasingly being used to divert public funds and assets to major owners of capital as they compete with each other for domination of the economy in an increasingly unstable and dangerous environment. The old ways of profit-taking are no longer as lucrative as before, so the rich have to use PPPs to seize public funds for private financial gain under the banner of “working together” to “build back better.”

As always, the rich will not brook any opposition to their narrow private interests. They will not support anything that places a greater portion of the social wealth in the hands of those who actually produce the wealth of society: workers. They will continue to act like they have a natural right to the wealth produced collectively by workers.

Major owners of capital have no human-centered interest in improving the environment or social conditions. They pragmatically strive for what will best serve their narrow private interests and class privilege without any consideration for the well-being of all sectors of the economy as a whole. Modern nation-building cannot take place in such a context. The human-centered resolution of social, economic, and environmental problems requires confronting powerful private interests and their outdated economic system if humanity is to have a bright future.

To fix the economy and to reverse social and environmental problems requires a public authority worthy of the name. There is no reason why a real public authority cannot use the wealth and resources produced by workers to improve the social and natural environment for the nation. Planned public investment for the public and for modern nation-building is not possible under the direction and influence of competing owners of capital obsessed with maximizing private profit. Such forces are only looking out for their narrow interests, not the needs of a balanced self-reliant crisis-free economy that consistently and responsibly raises the material and cultural well-being of all.

There is no need to involve powerful private interests in social programs, social investments, or green projects. The rich are not only the cause of many problems the GND ostensibly seeks to remedy, they also have no valid and legitimate claim to any public funds, resources, and assets. The rich mainly seize and control the wealth produced by workers; they themselves do not produce the wealth of society.

The rich are an historically superfluous and exhausted force blocking social progress. Without the rich, their entourage, and their outdated political and economic system, the social product could be wielded by people themselves for the benefit of the natural and social environment. The impact of this shift and change on time and space would be monumental.

Shawgi Tell, PhD, is author of the book “Charter School Report Card.” His main research interests include charter schools, neoliberal education policy, privatization and political economy. He can be reached at stell5@naz.edu.

 

The End of Growth?: The Capitalist Economy and Ecological Crisis

By Conor Payne and Chris Stewart

Republished from Socialist Alternative.

Many ecologists, activists and academics argue that an obsession with economic growth is the cause of our current ecological crisis and a commitment to “degrowing” the economy is the solution.

Too often, however, this discussion lacks a sufficient class or anti-capitalist content and workers are blamed for our supposedly destructive “consumption patterns”. Instead, socialists should be clear that the cause of the climate crisis is the capitalist system and its incessant drive to accumulate profits, and that the only way to solve the crisis is to struggle for a socialist world where human need, including a sustainable relation to nature, comes before private greed.

Capitalism’s “boom and bust” cycle

Under capitalism, the driving force of the economy is the pursuit of profit. The competition between companies and even different capitalist powers for markets and resources means that this drive for profit is relentless and expansive. Therefore, capitalism also involves a continuous quest for economic growth.

At the same time, these companies will seek to “externalize” the cost of their activities, to leave them to be paid by someone else. The capitalist firm doesn’t care on what basis it grows; whether its products are useful or cause harm, or if its activities are environmentally sustainable.

Capitalism is a system of contradictions. The capitalists get their profits by exploiting workers, as well as the resources extracted from nature in the labor process. The constant need to accumulate more profits means capitalism extracts more and more resources in increasingly destructive ways, ultimately leading to the depletion of soils, minerals, forests, the life in our oceans etc — which undermines the system’s own sources of wealth.

Capitalism is increasingly coming up against the ecological barrier to its unrestrained development, as seen in mounting natural disasters, the recent shutdown of the power system in Texas, and a global pandemic, all at least partly attributable to humanity’s increasing incursions into nature.

As well as this, capitalism is a system that primarily organizes investment through the chaos of the stock market, where investment is motivated only by the pursuit of profit. Today, capitalists increasingly choose to speculate with their wealth through complex financial products that have little relation to actual value in society – what Marx termed “fictitious capital”. This is because they can make more short-term profits here than they can through actual productive investment.

At the same time, the desire of the capitalists to drive down the share of wealth that goes to the working class means that workers collectively are not able to buy all the goods the capitalists put to market. This is one way that capitalist growth eventually comes up against its limits and throws the system into crisis and recession. We are now experiencing this process of crisis in Ireland and internationally for the second time in just over a decade.

When growth has been rooted in productive investment, it has often led also to increases in working class living standards, although workers’ gains are usually dwarfed by those of corporations and the rich. Periods of economic growth, for example in the decades following World War 2, were also sometimes used by capitalist governments to grant social reforms in the interests of working people, such as pensions, public health and education services, welfare protections etc. This was done not out of any innate kindness but as a mechanism to stave off potential revolutionary challenges to the system from the working class.

However, in the preceding decades of neo-liberal capitalism, the basis for growth has been precisely the reduction of the share of wealth going to the working class. Capitalism has suppressed wages, gutted public services, eroded economic security. Inequality has exploded as the gains of economic growth congealed at the top. At the same time, the capitalists have promoted more and more consumption fueled in significant measure by debt. This means that today capitalist economic growth often means little real gain for working class people.

The recovery from the great recession of ’08 was largely a joyless one. This was illustrated graphically here in Ireland in the 2020 election when the establishment did not benefit from any “feel good” factor whatsoever — in fact suffering a historic defeat. This was despite nominally impressive growth rates in the preceding years. The recovery did not alter the reality of low pay, precarity and housing distress. In Britain, the Office of National Statistics found that, despite a decade of “growth”, real wages only recovered to the level of 2008 at the end of 2019 — just in time for the next crisis! At the same time, the numbers on zero hours contracts were the highest on record, at just under a million workers.1

Meanwhile, the mounting burden of ecological breakdown will not be shared equally; as those with wealth move to insulate themselves from the consequences of the economic system they have profited from. As unprecedentedly low temperatures drove catastrophic power outages in Texas, working-class, poor and minority neighborhoods bore the brunt of the power cuts while empty skyscrapers lit up the city skyline.

Karl Marx said that under capitalism: “Accumulation of wealth at one pole is, therefore, at the same time accumulation of misery, agony of toil slavery, ignorance, brutality, mental degradation, at the opposite pole.”2 This sums up the capitalist economy today. At the same time, of course, workers are still liable to pay the price when the system goes into recession. The reality is that at no stage in its cycle of boom and bust, does the capitalist economy operate in the interests of the working class.

An economy for need, not greed

While economic growth undoubtedly drives carbon emissions and all forms of environmental destruction, contraction on a capitalist basis does not deliver an equivalent let up in environmental intensity. According to one study, examining 150 countries over the period of 1960-2008, a 1% increase in GDP meant on average a 0.73% increase in carbon emissions, while a 1% decline in GDP meant only a 0.4% decrease in carbon emissions.3 This is because the environmentally inefficient goods and infrastructure created during a boom generally continue in use during a downturn. Less consumption in itself can never deliver the necessary reduction in carbon emissions. Instead we need a fundamental change in how we produce.

This means that without a planned transition to a sustainable means of life the tendency will be for ever increasing emissions. So the debate about growth and degrowth is useless unless linked to the need to bring an end to the chaos of the capitalist market.

The purpose of the capitalist economy is to deliver increased profit for the bosses. The purpose of the economy under socialism would be to fulfill human need in a sustainable way. This means taking the key sectors of the economy out of the hands of big business and bringing them into public ownership, under democratic control. This means we can reorganize the energy industry, transport, agribusiness and production overall on a planned basis, in the interests of both people and the planet.

Socialists want a better life for the vast majority on this earth. We know many, even in the richer countries, are in poverty or barely keeping their heads above water, do not have access to decent housing or healthcare, or have no economic security for the future. We believe this to be completely unjustifiable in a world of incredible abundance. For this reason, we reject attacks on working-class living standards, even those that are introduced with an environmental veneer, e.g. water charges, or carbon taxes.

The vast majority of the world’s population is responsible for very little in terms of carbon emissions. A recent UN report shows that globally the top 1% of earners are responsible for a yearly per capita average of 74 tons of C02 per year. Meanwhile for the bottom 50% of earners the figure is 0.7 tons.4 In much of the world a socialist system would need to increase production on a sustainable basis and redistribute wealth. Even in the wealthier capitalist countries many sectors that are not prioritized for capitalist investment would need to be expanded under a socialist system, not reduced — healthcare, housing, renewable energy for a start.

A world of waste

At the same time, capitalist production involves enormous waste. We should not underestimate the extent of this:

  • 690 million people around the world went hungry in 2019, with the UN Food and Agriculture Organisation projecting that the impact of the pandemic could add a further 132 million people to that number.5 Yet, during the pandemic, the closure of restaurants and other disruptions cause the widespread dumping of perfectly good produce. Even in “normal” times, while the world already produces enough food to feed everyone, a minimum of one third of this food is lost or wasted. Many things cause this but the status of food as a commodity to be sold for profit is at the centre of the problem. Agribusiness leaves food to rot in the fields to keep prices high, supermarkets throw out edible food they don’t think they can sell, good food is even discarded because its size or shape makes it “unmarketable”.6

  • In 2020, approximately $569 billion was spent on advertising, projected to grow to $612 billion this year.7 You can add to this, the resources spent on sales promotion, public relations, “direct marketing” and other forms of corporate self-promotion. The vast bulk of this money is wasted, spent not to inform us but to convince us to buy as much as possible or to buy one identical brand of a product over another, often preying on our anxieties and insecurities in order to create false needs in our minds that can be “solved” through consumption.

  • Because capitalism doesn’t produce for need but for profit, advertising and marketing become bound up with the process of production itself. The packaging industry is now the third largest on earth and much packaging is not mainly functional but a form of product promotion. Packaging costs amount to somewhere between 10% and 40% of total product cost.8

  • Planned obsolescence means that products are consciously not built to be durable and must be frequently replaced by consumers. This includes fast fashion made from low quality material and electronics with batteries that can’t be replaced, contributing to 500 million tonnes of E-waste in 2019.9

  • There are a plethora of other industries and products of no use to working-class people: from the armaments industry producing weapons of death, to luxury goods like private jets — an industry which has benefitted from a raft of new, wealthy customers seeking to avoid commercial flights during the pandemic. As a result of yet another capitalist speculative bubble, the cryptocurrency Bitcoin now consumes more energy than all of Argentina, a country of 45 million people.

  • Competition between firms means that research and development efforts are often duplicated.

As we can see, the mountains of waste produced under capitalism are not a product mainly of the demands of consumers, but instead serve the needs of capitalist profiteering. The structure of capitalist society itself also partly conditions our consumer needs. Those who don’t live near reliable public transport “need” to buy cars, people on low incomes will “choose” to buy fast fashion etc.

To create more and more products that aren’t needed or will be sent rapidly to landfill, or to generate more and more artificial demand is all “growth” in capitalist terms, but it isn’t human progress. A democratic, planned economy could do “more with less” as part of a planned ecological transition — retooling useless or destructive industries, eliminating duplication, overproduction and planned obsolescence, focusing on fulfilling needs not generating artificial wants and transforming agriculture, transport and energy production on a sustainable basis. In such a system whole industries, communities and cities would be planned democratically and on a completely different basis, putting an end to capitalist overproduction and waste and allowing for a more rational allocation of resources.

Sustainable future means socialist planning

Some argue that a simple transition to renewable energy will solve the ecological problems we face. This transition is both necessary and possible, but won’t be done under capitalism that will extract every source of fossil fuels down to the last, so long as there is profit to be made from them.

But even if this were achieved, we would still face a range of looming ecological catastrophes. The fact is that capitalism is already exceeding a number of planetary boundaries for safeguarding a safe environment for human civilization on earth.

These include species extinction, soil degradation and deforestation, to name only a few. Their common source is the increasing scale and intensity of humanity’s incursions into nature, which are now undermining the basis of our own existence on the planet.

Nor will technological changes alone solve the problem of a sustainable relationship with nature. Under capitalism, the opposite is the case: while technological changes result in the more efficient use of energy, this then creates the basis for further expansion and so paradoxically technological development often results in a net increase in the amount of energy used.10

While technology may alter to some degree what the limits are, we have to accept the reality that “you can’t have infinite growth on a finite planet”. Capitalism means an increasingly destructive and frantic search for resources that can be extracted and land which can be developed, with the benefits of this activity more and more concentrated in the hands of the few.

Socialist planning can ensure the rational development of the quality of our lives without increasing environmental intensity. Only on this basis can we restructure our society around need, not profit, creating countless socially necessary jobs in pursuit of building a sustainable system.

Socialists stand for massive investment in low carbon jobs and sustainable infrastructure, as well as the introduction of a four-day work-week with no loss of pay. This would not only solve the problem of permanent unemployment under capitalism by distributing work to all those who need it, but would also free workers up to participate in political and economic decision-making, and would achieve a better balance between work, our social lives and leisure.

This will still pose complex questions about how products, industries and practices can be maintained, but these are best resolved on the basis of democratic discussion in a society founded on equality and solidarity.

Notes

1. Richard Partington, Feb 18, 2020 “Average Wages Top Pre-Financial Crisis Levels”, The Guardian, www.theguardian.com 

2. Karl Marx, Capital Volume 1, www.marxists.org

3. Richard York, Oct 7, 2012, “Asymmetric effects of economic growth and decline on CO2 emissions”, Nature Climate Change, www.nature.com

4. UN Environment Program “Emissions Gap Report 2020”, Dec 9, 2020 

5. UN Food and Agriculture Organisation, July 13, 2020, “As more go hungry and malnutrition persists, achieving Zero Hunger by 2030 in doubt, UN report warns”, www.fao.org

6. Andrew Smolski, Mar 29, 2017, “Capital’s Hunger in Abundance”, Jacobin, jacobinmag.com

7. Brad Adgate, Dec 14, 2020, “Ad Agency Forecast: Expect The Advertising Market To Rebound In 2021”, Forbes, www.forbes.com

8. John Bellamy Foster and Brett Clark, 2020, The Robbery of Nature: Capitalism and the Ecological Rift, Monthly Review Press, p. 364

9. John Harris, Apr 15, 2020, “Planned obsolescence: the outrage of our electronic waste mountain”, The Guardian, www.theguardian.com

10. Foster and Clark, 2020, p.352-3.

One Small Step for Man, One Giant Stumble for Mankind

By Peter Fousek

A few weeks ago, Sir Richard Branson of Necker Island (a home selected, by his own admission, for purposes of tax avoidance) launched himself and into suborbital flight, thereby winning the so-called billionaire space race that he, Jeff Bezos (who has since gone to space himself), and Elon Musk have spent billions on over the past few years. This comes on the heels of headlines (including that of Bezos’s own Washington Post) announcing the staggering loss of life that the Pacific Northwest has experienced as a result of the recent heatwave, the latest in an ever-expanding list of tragic disasters brought on by climate change. Branson’s triumphant flight took place a week after the world watched a truly apocalyptic video of the Gulf of Mexico on fire following yet another pipeline rupture. The billionaire space race has unfolded while developing nations of the global South have already been forced to grapple with devastating droughts, floods, and famines, brought on by the pollution produced as a byproduct of profits accumulated largely in the West.[1] As the planet continues to burn, as countless people continue to suffer and die, the wealthiest members of our species spend fortunes to escape the Earth. I cannot emphasize enough how terrifying of a prospect that is—we, the 99%, those without the means (or interest) to pursue such a planetary exit, should be deeply, deeply concerned. As the effects of climate change continue to unfold, the future looks increasingly grim; nonetheless, as this latest, sickening display of wealth makes clear, those individuals with the economic power to perhaps pull us back from the precipice, are instead happy to watch as we continue to slip closer to unfathomable disaster.

In economics, an externality is an effect or consequence produced by an action, that is felt by people other than the actor responsible for it. The inequitable distribution of the impacts of climate change is a heartbreaking example of a negative externality. For years, the people of developing countries have borne the consequences brought on by practices that they have no hand in. In these countries, many of which continue to suffer from the lasting impacts of colonialist extraction and (economic and militaristic) imperialism, decades of ecological devastation have long since made it abundantly clear the threat posed by the climate crisis is truly existential. And the responsibility for that destruction has not been in question. As disaster after disaster has been endured, there has been an overwhelming, consistently growing collection of evidence supporting the consensus that rising sea levels, ozone depletion, extreme weather, mass extinction, and countless other forms of geological violence, are the direct result of industrial practices ranging from the burning of fossil fuels to the overconsumption of beef cattle.

So why haven’t we stopped? Why do we continue to increase the rate at which we pollute, while the planet itself cries out for help? The answer is largely a function of the aforementioned externality: those who pollute have not yet felt the heat. That isn’t to say people in countries like the United States or Canada (both among the top 20 CO2 producers per capita) aren’t experiencing adverse effects of the climate crisis—as the recent heatwave makes clear, they certainly are. But, while the ordinary United States citizen likely drives a car, eats beef, and engages in any number of other practices that increase the global emission output, they are nowhere close to being major polluters. That status is reserved for those individuals, corporations, states, and institutions who possess economic power over the production of pollution. It is the auto-manufacturer who is responsible for the destructive impacts inherent to the car, not the wage worker who needs it in order to drive to work. It is the natural gas conglomerate and the utility provider who are at fault for the fuel burned to power the generator of a regional electric grid, not the family who has no choice but to use that grid for their electricity. Those who are to blame, who have reaped obscene profits while jeopardizing the future of our world, are continuing to do so, because they can afford not to care.

As mountains of evidence demonstrating the harm caused by industrial pollution have continued to pile up, billions have been spent on lobbying to block policies that would address the causes of climate change. Forbes reports that oil and gas companies alone spend $200 million annually on such efforts.  In comparison to the quarterly earnings they make as they continue to ravage the planet, that cost is negligible. And, while a 2019 study by the Pew Research Center found that 62% of Americans believe the federal government should do more to address the unfolding crisis, it is becoming increasingly evident that our political apparatus has already been bought and paid for, and that any effort on their part do undo the damage done will be far too little, far too late. Rather than act in accordance with popular interest and take measures to address climate change, our “representatives” would prefer to represent those whose substantial contributions will help ensure their reelection. Free market fundamentalists are quick to argue that the profit incentive drives all human innovation; while I disagree with them there, it is clear to see the profit incentive drives our legislation. As a result, those with the power and privilege to do so will continue to exploit the planet and its population, amassing enough wealth to insulate themselves from the consequences of their own actions.

In my previous article, Their Freedom and Ours, I argue that liberty in the United States is increasingly a function of wealth. The implication of freedom’s financial underpinning is that those without money are less valuable than those who possess. Whether in a pandemic or an ecological disaster, this means that our institutional authorities are willing to sacrifice the wellbeing, and even the lives, of the working class, for the sake of the interests of the wealthy. The climate crisis stands only to exacerbate that dynamic of legally and institutionally backed inequality and injustice. We have already witnessed that to be the case, as disaster and devastation have been thrust onto millions of geopolitically marginalized people. Going forward, like the billionaires currently occupied with shooting themselves into space, the wealthy elite will continue to shield themselves from the byproducts of their own greed. Make no mistake: if the more profitable move is to watch the world burn while continuing to add fuel to the fire, they will do so. The economically marginalized and oppressed must recognize their potential ability to ensure that the continued callousness of the wealthy is anything but profitable.

I stated earlier that we should be terrified. More importantly, we should be livid. Those who have reaped the benefits of longstanding destructive practices will gladly watch the rest of us suffer in order to continue down their gluttonous path. What could be more despicable, more utterly inhuman, than that? I also wrote that the average American is not at fault for the crisis. That is not to say that we don’t hold responsibility—we very much do. As consumers, we drive gas powered cars, eat food shipped hundreds of miles from industrial farms, order plastic wrapped plastic products from Amazon, and so much more. As workers, we act as the multitude of miniscule but integral cogs in the economic machine of our late capitalist dystopia, filling the many roles and executing the countless tasks necessary for major corporations to continue functioning. Thus, for the same reasons that we hold a share of the responsibility for the future of our planet, we also hold incredible power.

Consider the lengths that this nation went to, to ensure that our economy never came close to completely shutting down in the face of the deadliest pandemic in a century. Without our continued cooperation as both consumer and producer, the economic system of this country would fail to function—those all-important profits would disappear. Corporate propaganda has tried to convince us that individual consumer choice (e.g. recycling and using paper straws) would be our salvation. That is a lie intended to shift blame away from the corporation to the individual. However, the collective choices of many individuals, acting together for a shared goal, can certainly have a transformative effect. The influence and interference of wealth in U.S. politics and culture has resulted in numerous legal and social barriers to mass strikes; while strikes, legal or otherwise, remain one of the most important political and economic tools held by the working class, we cannot rule out the other elements at our disposal as we strive towards the level of organization and engagement necessary for a general strike. The power of a widespread boycott, for example, is immense. Ours is a consumer economy, in which consumption accounts for nearly 70% of GDP. With sufficient organization, the impact of a well-planned boycott could be monumental, and help pave the way for other mechanisms to enact meaningful political change.

Still, taking action is difficult, even in the best of times; that difficulty is certainly exacerbated by the sheer magnitude of the obstacles that we see stacked against us as we endeavor to confront the climate crisis. Between being indoctrinated into pacifying illusions, and being overwhelmed by the desperate struggles of the day to, the very need to engage in such a pressing struggle can become all but obfuscated. Moreover, it is truly daunting to even consider the economic and political fortitude of those entities that have sent us hurtling down this dark path, against whom we stand opposed. As a young person whose short life has been relentlessly punctuated by reminders of the dire situation we’ve landed in, I’ve often found myself dealing with depression brought on by the existential dread of our historical moment. Because, as we watch countless innocent people suffer and die, as we watch the natural beauty and splendor of our world decimated, as we bear witness to the slaughter of the last tigers, we see a profound tragedy unfolding before our eyes. I believe, however, that our best, and ultimately our only course of action in the face of such cataclysm is to act, and act boldly. Now is not the time to lose hope—the situation is too pressing for that. Instead, it is the time to plan, to organize, and ultimately, to take a stand and advocate for ourselves, each-other, and our planet.

Organizations like the Citizens Climate Lobby (CCL) are already well underway with such efforts. Despite the attempts of corporations and investors to turn the mechanism of government into an oligarchy, the CCL has a track record of success on pushing important, progressive climate legislation through at both state and federal levels. Along with other likeminded organizations, the CCL offers an opportunity for all of us to engage in meaningful activism by compelling our institutional authorities to act in our interest, and the interest of the planet on the whole, rather than for the sole benefit of the most wealthy among us. Moreover, these organizations act as vehicles for collective, large scale strategizing and mobilization—an incredibly important role when we consider the steps that will be necessary to prepare for any economic mass-movement of resistance and dissent that we hope to undertake in the future. That kind of economically mediated activism, a general strike in the long term and widespread boycotts in the nearer future, represents our most substantial mechanism of sociopolitical influence. The power of the investor class to shape the politics and law of this country stems from their instrumental use of economic power; when working in unison towards a collective goal, the working class, as producers and consumers, possess a nearly limitless degree of such power.

We cannot allow ourselves to be the frog who sits patiently in the pot, waiting for the water to boil. We must act before it is too late. While we should have acted sooner, efforts of corporations to conceal the consequences of our consumption coupled with our own desire for comfort and convenience, and in doing so kept us complacent. Now, that complacency must end—those conveniences and comforts come at too high a cost. Now is the time to organize, to join organizations working to address the crisis that we are facing, and to help build a movement capable of enacting the degree of transformative change necessary to combat these challenges. Now is not the time to give up hope, but rather to fight, against all odds, quite literally to save the world. That task, like so many of the most pressing that humanity has faced throughout modern history, is left in the hands of the working class. It is our privilege, our historical mission, to answer the call: “do not go gentle into that good night!”

 

Notes

[1] I do not dismiss China’s recent and substantial greenhouse gas emissions; nonetheless, the duration of Western contributions to emissions, and the continued magnitude of our pollution on a per capita basis, is astronomical, even in comparison to China. Additionally, it’s worth considering that a substantial portion of Chinese emissions are produced by Western-owned corporations.