Education

The Publishing Problem: Reading Between the Lines of Industry Self-Censorship

By Chris Richards


Republished from the author’s substack.


At first I didn’t know what to make of Judd Legum’s piece on what he calls “Scholastic’s Bigot Button.” It raises some interesting ideas about whether or not a publisher should pander to conservative political biases by allowing them to hide liberal titles. It shows how not offending certain kinds of white people continues to be an important cultural priority. It informs readers of a right wing pressure campaign against Scholastic Corporation, spearheaded by a conservative Christian publisher of children’s books called “Brave Books.” What it doesn’t really engage with is who Scholastic Corporation is and why the company has so much power.

This is important because who Scholastic is, what they do, and the power they have is central to the right wing pressure campaign to which Scholastic is capitulating. At the moment, Scholastic is selling at $37.48 a share. As Judd Legum points out in his article, it is a publicly traded company with more than a billion dollars of market capitalization. What that means in plain English is that Scholastic’s division Arthur A. Levine Books is the original US publisher of JK Rowling and Philip Pullman. Levine himself left Scholastic in 2019 to establish his own company, but Scholastic still handles the back catalog. That means Harry Potter and “The Golden Compass” are controlled by Scholastic here in the US. In addition, Scholastic itself is the publisher of Suzanne Collins. That’s a lot of Young Adult literary culture in one place.

PLEASE SUPPORT OUR WORK BY MAKING A DONATION TODAY

That’s just one of Scholastic’s four main business lines. Children’s and Young Adult publishing is big money as it is, but the media rights for those books is big money too. Which is why Scholastic Entertainment exists, to develop intellectual property from Clifford the Big Red Dog, to Harry Potter, the Hunger Games, and the Golden Compass, to Goosebumps. There’s a lot of money in this area too, and a lot of power, but this isn’t why Kirk Cameron’s publisher is going after Scholastic.

You see, Scholastic pretty much controls school book fairs. It turns out that schools don’t just hold book fair themselves using decorations made by teachers and librarians. They pay someone to run the book fair for them. Usually that someone is Scholastic Book Fairs. So nearly every time a public school holds a book fair, Scholastic makes a buck. Scholastic also has book fair packages designed to appeal to different schools as different markets. Here is where Brave Books and their pressure campaign targeting Scholastic comes in.

According to its website, Brave Books was founded by Trent Talbot. Dr. Trent Talbot was a practicing ophthalmologist who was so disgusted by “the inappropriate content being pushed upon children”that he just needed to found a right wing Christian kids’ book and YA publishing company to give parents and schools “a wholesome alternative.” So he naturally decided that Kevin Sorbo and Kirk Cameron were the people he should turn to for help. I think of “wholesome” and I immediately want Kevin Sorbo to teach my kids about masculinity, right?

Because being an obnoxious conservative bigot is a brand in today’s America, Brave Books opened its own book club and book fair divisions to compete with Scholastic and chose an openly confrontational marketing tactic. Brave decided to accuse Scholastic of advancing the LGBTQ+ agenda, because we all know that blatantly accusing your competition of wanting to groom parents’ kids is one way to stake out your own recognizable brand. It also makes it clear that you value the thoughts, feelings, and spending money of the Christian conservative market.

This is the basic background of the specific issue that Legum is writing about. I want to be clear about this background before touching on the specifics of his piece and the core problem left unaddressed by his piece. That core problem, imo, is more important than the immediate specifics of what Scholastic is doing under pressure from Brave. The problem is one of capitalism, and of how the fiduciary responsibilities of corporate officers are seen in the modern business culture.

The specifics of this news are simple. In the face of a marketing offensive from a competitor accusing Scholastic of marketing “inappropriate material” at book fairs, Scholastic has introduced an easy button that school employees planning a book fair can use to eliminate any “objectional content” from their school’s book fairs. Naturally the “objectional content” is all about racial inclusion, the lives of Black people like Ketanji Brown Jackson and John Lewis, and teaching kids that LGBTQ+ families are as valuable as traditional Christian families.

It’s important to keep this in the proper context and look at the material underpinnings of what is happening. This isn’t about Scholastic executives being afraid they will be censored by an out of control state governor like Ron DeSantis. This isn’t even about complaints being made by vigilante parents. This is about a corporate competitor of Scholastic choosing to compete by condemning the morality of Scholastic, as a company, in order to try to sell some schools Christian book fair packages. This is the business of capitalism as usual, with Brave Brooks choosing to brand themselves as the “choice for Christians who want their kids to be safe at the book fair.” It’s a marketing gimmick.

When Scholastic adds a button to their system to exclude liberal content to which conservatives might object, they aren’t knuckling under to any public censorship campaign. They aren’t bowing to the forces of a repressive state. No, it’s much simpler.

They are protecting their market share by giving conservative Christian school employees the easy and quick option to keep liberal material out of the book fair. They don’t want to lose market share because the school districts in Texas and Florida go with the conservative book fair option. So they are making sure their interface allows conservative Christian school employees to feel comfortable with their buying decisions.

There’s a conversation that we should be having about corporate control of our “public” education system that we’re not having.

Examining the Role of Anti-Communist Rhetoric in the Growth of Reactionary Cult Movements

By Oskar Kaut


Amidst America’s increasingly polarized political climate, there has been growing concern regarding the emergence of reactionary groups that display cult-like behaviors and tactics, posing vital questions about the impact these groups have on individuals as well as mainstream political discourse. Cults can be broadly defined as groups or movements that share a set of philosophical, spiritual, or political beliefs that are by and large considered to be extremist or deviant by mainstream society. On the other hand, the label “reactionary” is typically given to individuals or organizations that oppose social change and desire a return to “traditional” values and practices. Such beliefs have been on the steady rise for several years, and the conception and popularization of affiliated organizations and movements have followed (Rodrik 162). Many fringe reactionary groups such as the Proud Boys and Patriot Front have come under scrutiny for some of their practices, which are often highly secretive and can involve physical and psychological manipulation (Ashland 37). In recent years, there has been a concerning rise of far-right movements worldwide, providing an opportunity for reactionary groups to amplify their message and reach a much larger audience. Many of these groups display clear cult-like behaviors, as demonstrated by their deference to authority and distorted sense of reality. These groups often use anti-communist rhetoric to infiltrate mainstream political discourse, which serves as a gateway to legitimizing and normalizing the extremist ideology of far-right cults. Resultantly, it is crucial to recognize and address the presence of these cults within right-wing movements and the impact their rhetoric can have on broader society. 

A cult is a group or movement centered around a given (typically extremist) belief system that uses coercive tactics to maintain its hold over followers. Sociological research has shown that cults utilize tactics of social influence in order to manipulate their followers into submission (Corvaglia 9). Morton Deutsch and Harold Gerard divided the concept of social influence into two subcategories. Informational social influence refers to humans’ intrinsic desire to be “right”, whereas normative social influence refers to the desire to be liked by others. Both of these concepts can be aptly applied to cults. Cults use normative social influence (known colloquially as “peer pressure”) to recruit new members. In an increasingly isolated society, cults offer some individuals an opportunity to be a part of something that they see as larger than themselves. The propagation of this form of influence can lead to cult members partaking in practices that they would normally oppose in an attempt to gain favor with other members (Deutsch & Gerard 14). Similarly, in a world where misinformation is increasingly rampant and it can be difficult to know which sources to trust, cults make use of informational social influence to develop genuine conformity to their beliefs and practices. Cults attempt to create a hegemony of “accurate information” for their followers, thus justifying even private conformity in which individuals truly believe that the group is right or justified in their struggle (Corvaglia 18).  

Many reactionary organizations and movements embody the aforementioned cult characteristics. Stanley Milgram’s classical experiments in conformity shed light on the willingness of individuals to obey those whom they view as authority figures and perform actions that go against their own conscience (Slater 32-63). The experiments found that test subjects were willing to administer increasingly severe electric shocks to another person (who they believed to be a fellow test subject) even to the degree where they believed the shocks to be lethal. Reactionary cults (like other cults) often exert substantial social influence over their members and rely on a hierarchical structure of authority that leaves them vulnerable to pressures similar to those exhibited in Milgram’s experiments. Oftentimes–as can be seen in the cults of personality surrounding Gavin McInnes within the Proud Boys or Nazi-collaborator Stepan Bandera in Ukrainian nationalist organizations–members of far-right movements are subject to pressures to conform to the extreme beliefs and practices of groups under the direction of authoritative leaders (Rabotyazhev 525). In many ways, this demonstrates the presence of normative influence within reactionary groups and movements. Moreover, members of fringe right-wing movements are also frequently subject to constant messaging from the group’s ideological leaders and even cut off from external sources of information (Jurg & Tuters). This can be clearly seen as an application of informational social influence, in which far-right organizations appeal to their members’ intrinsic desire to be right by bombarding them with their subjective version of reality accompanied by statements such as “facts don’t care about your feelings”. The intent of this process is to present their extreme viewpoints as objective truths that cannot be challenged, thereby working to shift members’ worldviews over time. The existence of such cult-like behavior in reactionary groups and movements presents real issues for mainstream society as the prevalence of these cults continues to grow. 

In recent years, the presence of reactionary groups has risen sharply both in the United States and globally (Rodrik 162). The attention given to these cults has also increased in the wake of sustained political polarization and social unrest. Large rallies such as the 2017 Charlottesville “Unite the Right” march and the January 6th, 2021 attack on the United States capitol demonstrate the power that these fringe movements now hold as well as their capacity for violence and contribution to the erosion of democratic norms and social stability. The prevalence of right-wing cults can also be seen through the drastically increased proliferation of disinformation and conspiracy theories. Now more than perhaps ever in modern history, mainstream American politics are characterized by a general rejection of the notion of objective reality (Bleakley 1). One of the main causes of this rejection can be attributed to the prominence of echo chambers among political extremists on social media, in which aligning beliefs are reinforced and dissenting viewpoints are actively suppressed (Bleakley 12). This phenomenon hints at a bleak reality: the influence of reactionary cults and movements is not limited to their own movements. Rather, their extremist views and tactics can be observed slipping into mainstream political discourse. 

The growth of reactionary cults within far-right politics has drastically influenced mainstream political discourse. These cults both directly participate in mainstream political campaigns and employ a number of more indirect methods to influence political dialogue. As previously mentioned, the rise of fringe, right-wing cults has coincided with a sharp increase in the prevalence of disinformation and harmful conspiracy theories (Bleakley 2). Reactionary groups have used their growing platforms to disseminate propaganda promoting their fringe ideology and undermining that of their political opponents. Much of this is centered around tactics of fear-mongering in an attempt to create a feeling of urgency for action. Additionally, fringe-right cults are able to methodically slip into mainstream political discourse through media coverage of contentious issues as well as through the actions of individual politicians. Over the past several years, a large number of far-right politicians have adopted language that echoes the beliefs held by reactionary cults in attempts to appeal to certain voters. For example, both Rep. Marjorie Taylor Greene and Rep. Lauren Boebert are former followers of the QAnon cult and continue to espouse much of the same rhetoric supported by the group today, even as they hold some of the highest elected offices in the country. Powerful politicians and media figures’ adoption of framing similar to that propagated by reactionary cults has led to a dramatic shift in the “Overton Window”—the frame of what beliefs are considered socially acceptable within mainstream society. 

PLEASE SUPPORT OUR WORK BY MAKING A DONATION TODAY

The Overton Window is a concept designed to describe the range of ideas that are considered largely acceptable within conventional society at a given time. Joseph Overton (for whom the term is named) conceptualized that ideas outside the window (i.e., politically unacceptable) may later fit within the realm of acceptable ideas because the “window” can “either move or be transformed in size” (Oleksandr 52). It is through this process that reactionary cults are able to slip their ideas into conventional political discussions. Even over relatively short periods of time, one can observe how views that were previously unthinkable become widely adopted within the mainstream. Similar to the concept of the Overton Window is that of deviance, which refers to the idea of departing from generally accepted standards present in society. According to Hewitt, “Deviance…represents a real or imagined threat to social order, and the deviant is accorded a special and discredited position in relation to it,” (214). Thus, views outside of the Overton Window at a given point in time typically also fall under the umbrella of deviant views. The concepts of the Overton Window and deviance (and the relationship therewithin) are crucial to understanding the strategic importance of falling within the views accepted by mainstream society for far-right organizations. As Zuckerman puts it, “Stray outside the sphere of legitimate debate into the sphere of deviance, and your position becomes invisible to mainstream media dialog,” (16). Essentially, in order to reach a larger audience, reactionary cults have to struggle to fit within the established norms of society at any given point in time. Because of the tactical need to infiltrate mainstream political discourse, many right-wing, reactionary cults seek to normalize their own viewpoints by falsely equivocating their views with those held on the left. 

Reactionary groups often use anti-communist rhetoric to slip into mainstream political discourse by framing their opposition to communism as a defense of democracy, individual liberties, and freedom. One of the simplest means by which fascists can achieve their ultimate goal of consolidating power is by utilizing anti-communism as a tool to create a common enemy. By depicting socialism as a threat to national security, reactionaries can silence opposition, suppress meaningful dissent, and legitimize their authoritarian system. Another means by which reactionary groups seek to utilize anti-communist rhetoric is to equivocate fascism (and oftentimes Nazism) and communism. This is of course, on its face, absurd: while communism promotes the seizure of the means of production by the workers (Marx & Engels 38), Nazism is characterized by its emphasis on racial purity and antisemitism. The false equivalence of communism and Nazism is often propagated by far-right cults and media figures alike as a means to both discredit left-wing ideas and shift the Overton Window in favor of their own ideology. Making the comparison between communism and Nazism serves to downplay the severity of the crimes of one of the worst atrocities in human history and silence legitimate criticisms of capitalism and neoliberalism. The conjoined propaganda tools of finding a common enemy around which to unite and equating communism to the atrocities of Nazism allow reactionary cults to both delegitimize leftist movements and slip their own beliefs into conventional political discourse, ultimately serving their own end goal of consolidating power within mainstream institutions. 

  Fictitious tropes equating communism to Nazism have been widely disseminated and adopted within transnational mainstream political discourse, perpetuating misinformation, reinforcing negative stereotypes about leftist political movements, and legitimizing the views of reactionary cults. While the degree to which such attempts varies, in some parts of the world (especially in former Soviet states), reactionary cults have been able to “...[capitalize] on decades of anti-communism mainstream discourse built-up to develop a full-blown populist radical right narrative and politics,” (Popescu & Vesalon 5). In practice, this means that fascist sects such as the AUR in Romania and the OUN/UPA cult in Ukraine have been able to normalize their own beliefs and have massive impacts on public opinion and public policy (Crstocea). As previously discussed, cults have a tendency to rely on (among other things), informational social influence. In many instances, this can include followers accepting blatantly false information and shaping their perceptions of reality around lies (Corvaglia 9). Naturally, it’s not difficult why it would be undesirable for distorted worldviews to slip into mainstream politics, but in many instances, it already has. One such example can be seen in The Black Book of Communism (Courtois et al, 1999), which coined the “100 million deaths by communism” myth that has since been thoroughly debunked (Francois et al 4). Despite being categorically disproven, this myth is still perpetuated within mainstream conservative (and even many liberal) circles. As the views of reactionary cults with distorted worldviews gain traction within mainstream political discourse, they are enabled to both expand their influence and increase their numbers. 

The presence of anti-communist rhetoric in mainstream political discourse has led to the growth of reactionary cults characterized by informational isolation and a deference to authority. The use of anti-communist rhetoric fosters an atmosphere of apprehension and widespread suspicion toward leftist ideologies, which renders individuals more vulnerable to the perspectives of reactionary groups. The fear-mongering and demonization of communism that has pervaded Western political discourse for decades has created a fertile breeding ground for reactionary cults and movements that espouse radical anti-communist ideologies. These groups oftentimes promise protection against a supposed communist threat and frame themselves as protectors of freedom and traditional values. By stoking fears of a communist takeover of institutions, these cults and cult-like movements are able to tap into the anxieties of ordinary people who are disillusioned with mainstream neoliberal politics and searching for a sense of belonging and purpose. Further, the adoption of fictitious anti-communist tropes by mainstream political leaders and media figures can also serve as a means of legitimizing the views of these movements, leading to a further increase in their membership and influence. As reactionary cults continue to gain traction in mainstream political discourse, the consequences of anti-communist rhetoric are becoming increasingly evident. The aforementioned groups are given steadily more and more massive platforms to promote fringe ideologies and often resort to violence, as seen in the 2017 “Unite the Right” rally in Charlottesville, North Carolina, and the storming of the United States Capitol on January 6th, 2021. Additionally, the dissemination of anti-communist disinformation and conspiracy theories among these cults creates a pipeline toward radicalization and a complete rejection of objective, factual information, facilitating the exacerbation of societal divides. The normalization of radical, anti-communist rhetoric also perpetuates narrow-minded perspective ideologies, discouraging both critical thought and nuanced discussions about complex societal issues. In conclusion, the prevalence of anti-communist rhetoric in mainstream political discourse has led to a sharp rise in reactionary cults, posing a threat to the very institutions that underpin Western so-called “liberal democracy”. Acknowledging and rectifying the adverse consequences of the normalization of anti-communist rhetoric is vital in averting the proliferation of reactionary cults and the further degradation of the material conditions of everyday Americans.


References

Andreotti, L. (1992). The Aesthetics of War: The Exhibition of the Fascist Revolution. Journal of Architectural Education, 45(2), 76–86. https://doi.org/10.1080/10464883.1992.10734493 

Ashland, A. (2022). The Cult Fascist: Establishing Cultic Behavior in Proud Boys and Incels. University Honors Theses. https://doi.org/10.15760/honors.1197

Bleakley, P. (2021). Panic, pizza and mainstreaming the alt-right: A social media analysis of Pizzagate and the rise of the QAnon conspiracy. Current Sociology, 001139212110348. https://doi.org/10.1177/00113921211034896

Cikara, M., Fouka, V., & Tabellini, M. (2022). Hate crime towards minoritized groups increases as they increase in sized-based rank. Nature Human Behaviour, 6(11), 1537–1544. https://doi.org/10.1038/s41562-022-01416-5

Crstocea, R. (2016). Stepan Bandera: The Life and Afterlife of a Ukrainian Nationalist. Fascism, Genocide, and Cult. Journal on Ethnopolitics and Minority Issues in Europe, 117–127. https://www.proquest.com/docview/1787817745

Deutsch, M., & Gerard, H. B. (19570201). A study of normative and informational social influences upon individual judgment. The Journal of Abnormal and Social Psychology, 51(3), 629. https://doi.org/10.1037/h0046408 

Dittmann, M. (n.d.). Cults of hatred. American Psychological Association. Retrieved February 24, 2023, from https://www.apa.org/monitor/nov02/cults 

França, T., Gaspar, S., & Mathias, D. (2021). Anti-Communism and the Hundreds of Millions of Victims of Capitalism. Capitalism Nature Socialism, 32(1), 1–17. https://doi.org/10.1080/10455752.2021.1875603 

Jurg, D. H. M., & Tuters, M. (2023). Cult Leaders, Masculinity, and White Supremacy on YouTube: The Case of Stefan Molyneux. Digital Methods Initiative. https://researchportal.vub.be/en/publications/cult-leaders-masculinity-and-white-supremacy-on-youtube-the-case- 

Karpenko, O. (2019). The “Overton Window” as Manipulative Mechanism of Public Values Transformation. National Academy of Public Administration under the President of Ukraine, 1, 51–54. https://doi.org/10.32461/2226-3209.1.2019.166531 

Levitan, L. C., & Verhulst, B. (2016). Conformity in Groups: The Effects of Others’ Views on Expressed Attitudes and Attitude Change. Political Behavior, 38(2), 277–315. https://doi.org/10.1007/s11109-015-9312-x 

Marx, K., & Engels, F. (1848). The Communist Manifesto. In Ideals and Ideologies (11th ed.). Routledge.

Mosse, G. L. (1996). Fascist Aesthetics and Society: Some Considerations. Journal of Contemporary History, 31(2), 245–252. https://doi.org/10.1177/002200949603100202 

Rabotyazhev, N. (2021). Far-right Radicalism in Ukraine in Past and Present. Post-Soviet Issues, 7(4), 516–531. https://doi.org/10.24975/2313-8920-2020-7-4-516-531 

Rodrik, D. (2021). Why Does Globalization Fuel Populism? Economics, Culture, and the Rise of Right-Wing Populism. Annual Review of Economics, 13(1), 133–170. https://doi.org/10.1146/annurev-economics-070220-032416 

Slater, L. (2004). Opening Skinner’s Box: Great Psychological Experiments of the Twentieth Century.”. W.W. Norton.

Walsh, Y. (2001). Deconstructing “brainwashing” within cults as an aid to counselling psychologists. Counselling Psychology Quarterly, 14(2), 119–128. https://doi.org/10.1080/09515070110058558 

Weiner, A. (2001). The Black Book of Communism: Crimes, Terror, Repression (review). Journal of Interdisciplinary History, 32(3), 450–452. https://muse.jhu.edu/pub/6/article/16325 

Zuckerman, E. (2017). Mistrust, efficacy and the new civics: understanding the deep roots of the crisis of faith in journalism. Zuckerman. https://dspace.mit.edu/handle/1721.1/110987

Assessing Empire: A Marxist Review of Vijay Prashad and Noam Chomsky's 'The Withdrawal'

By Edward Liger Smith


Republished from Midwestern Marx.


Last year in the summer of 2022 a wonderful friend named Debbie sent me a copy of Noam Chomsky and Vijay Prashad’s new book The Withdrawal. A year later I finally got the chance to sit down and read it (sorry it took me so long Debbie) and I was not disappointed as this text provides an excellent history of the major events and developments that have taken place within Western Capitalist imperialism throughout the last forty years or so. Those looking for a dense historical text will be disappointed as The Withdrawal is actually a transcribed conversation between Prashad and Chomsky, but this makes it a quick and easy read, perfect for beginners setting out to understand modern American policy and geopolitics.

Going into this book I was curious to see how Chomsky and Prashad reconciled their views on existing socialist countries. Prashad is someone I’ve always admired for his ability to stand up for existing socialist countries and his refusal to parrot U.S. State Department talking points about countries like China. Chomsky on the other hand, has always provided brilliant critiques of the American empire, but has a tendency to sound like a mainstream  liberal propagandist when the topic of the Soviet Union or Leninism comes up. However, it seems that Chomsky may be turning over a new leaf at the ripe age of 94 as attacks on China, Vietnam, and other existing socialist countries are notably absent from this book. 

The Withdrawal provides an excellent summary of the American Empire going back thirty years at least, and it does an incredible job of placing the major geopolitical events of the past few decades within their proper historical context. By example Chomsky’s analysis of the 9/11 terror attacks doesn’t begin on September 11th 2001. Instead he details the millions of dollars that were funneled into Osama Bin Laden’s terrorist group known as the Mujahideen by the United States after the Soviet Union occupied Afghanistan in an attempt to stabilize the country. Through this historical analysis Chomsky reveals how the U.S. empire created the forces who carried out 9/11, then used 9/11 as justification to invade two countries, Afghanistan and Iraq, who had nothing to do with the attacks on September 11th. In fact, the U.S. waged war against Taliban and Iraqi Governments that were actually enemies of Osama Bin Laden’s Al-Qaeda group, an outgrowth of the Mujahideen. 

Notably absent from Chomsky’s analysis is the claim so often made by Western academics that Soviet imperialism in Afghanistan was just as bad as American imperialism. Instead, Chomsky admits that most Afghans see the era of Soviet occupation as the most hopeful time in the country’s history. The Soviet soldiers fought bravely on behalf of the Marxist Democratic Government in power at the time against U.S. backed terrorist groups like the Mujahideen. They also helped the Government build factories, hospitals, infrastructure, and launch literacy campaigns teaching people to read even in the impoverished rural regions of the country. The U.S. on the other hand, dumped money and arms into Jihadist extremists who would throw acid on the faces of literacy workers and women who dared to walk outside without being covered head to toe. Thankfully, The Withdrawal avoids falling into the Western myth that tries to conflate Soviet and American imperialism as equal evils. And this may be due to the influence of Prashad, who has said in another book, Washington Bullets, that the CIA makes a concerted effort to conflate Soviet foreign policy with the worst acts of Western imperialism

Similarly absent from the book are any attacks against the People's Republic of China (PRC), which Prashad and Chomsky accurately say is providing a counterweight to the long-held hegemony of the American empire. The Shanghai Cooperation Organization (SCO) and Belt and Road Initiative (BRICS) were created to counter American imperialism through cooperation and economic development, not to rival American imperialism through exploitation and debt trapping. The authors refuse to fall into the Western trope of dismissing everything that the PRC is doing as “authoritarian” or “imperialist” as so many academics tend to do. Instead, they take a measured and fact-based approach to looking at the foreign policy of the PRC, which ends up making socialist China look pretty dang good.

The book covers four core topics including Vietnam and Laos, 9/11 and Afghanistan, Iraq, and Libya. It will be an enlightening read for anybody who believed the mainstream media myths surrounding these major events. Chomsky brilliantly counterposes the facts of what actually happened in these four wars, to the mainstream media myths that were created to justify them. He also explains how the empire’s justification myths have morphed over time from the war against communism, used to justify the horrific bombing campaigns against Vietnam, Laos, and Cambodia, into the war on terror, used to justify the invasions of Afghanistan, Iraq, and Libya (as well as Syria although it’s not discussed thoroughly in The Withdrawal). 

PLEASE SUPPORT OUR WORK BY MAKING A DONATION TODAY

In totality the book provides a fantastic summary of American imperialism since World War II, and I would recommend that beginners in the field of geopolitics read this text in conjunction with Prashad’s Washington Bullets that I mentioned earlier (After you read Imperialism the Highest Stage of Capitalism by Lenin of course). The Withdrawal is an easy read and it is not cluttered with hundreds of academic sources, but it is filled with the knowledge of two academics who have spent most their lives studying the U.S. Empire.



Critique 

My criticisms of The Withdrawal are contained to the explanations given by Prashad and Chomsky as to WHY the U.S. carries out the murderous and imperialistic policy that it does. For one, the authors use the analogy of the Godfather to explain U.S. policy, arguing that since World War II the U.S. has held unrivaled and unprecedented power on the global stage, allowing them to act like a mafia, breaking the knees of anybody who goes against their interests. I agree with this description of American power, and I find the Godfather to be a useful analogy for how the U.S. conducts foreign policy, constantly ignoring international law in order to violently protect their own economic interests.

Where I disagree with Chomsky and Prashad is when they say that American Policy is “rooted in a settler-colonial culture” or history. Make no mistake American policy is ROOTED in the mode of production, in the economic system of capitalism. America is not a uniquely evil country where people are born with some kind of innate drive to conquer foreign lands. Rather, we are a country of working people who are dominated by multinational corporations and finance capitalists that deceive the public in order to use them as pawns for advancing their global interests. It is not an attitude held by the American public that drives imperialist aggression, it is the incessant need for capital to expand, and the drive for surplus value inherent to the capitalist mode of production. The U.S. did not invade Iraq because Americans are a bunch of settler colonialists who wanted to seize a random country in the middle east. The U.S. invaded Iraq because the Koch brothers and other capitalists wanted Iraq’s oil. That is what American imperialism is rooted in, the need for constant expansion and increased profits which results from the capitalist mode of production, the basis for American society. And it is only through transforming this mode of production into a socialist one that we can bring a halt to American imperialism. Labeling the American working class as “settlers” will simply not achieve this goal.

In fact, America’s settler colonial attitude and history, to the extent that it has existed historically, is itself rooted in the capitalist mode of production, not the other way around. It was the expansion of capital that brought European settlers to America in search of new land, labor, and resources; and it was capitalism that incentivized the mass genocide of the native populations. As Karl Marx brilliantly details in Capital Volume I, in order for capitalism to work it requires a large population of workers who do not own their own means of production or produce their own means of subsistence (food and other things humans need to survive) and thus are forced to sell their labor power to capitalists in order to survive. When European settlers got to America the native peoples already had their own mode of production and produced their own means of subsistence, and thus they needed to be wiped out by the settlers, or divorced from their own means of production and subsistence, in order for capitalism (and the bourgeois form of slavery seen in the American south) to take hold as the dominant mode of production. The genocidal settler colonial culture of European settlers at the time was rooted in the capitalist mode of production and its incessant need to expand. To say that American imperialism and the expansion of capital is rooted in a settler colonial attitude or culture is to flip reality on its head. Although, the capitalist mode of production has certainly benefited from such attitudes.

Additionally, over 500 years have passed since European settlers first came to America. The U.S. is no longer a settler colonial project akin to the apartheid state of Israel, where every day native Palestinians are being forced off their land to make room for new Israeli settlement. It cannot be said that a settler colonial attitude has carried over hundreds of years later, and now acts as the motive force of American Imperialism in the year 2022 (the year the book was published). 

From the Marxist perspective, settler colonial or American exceptionalist attitudes stem from the mode of production, and in turn help to condition the mode of production. By example the attitude of American exceptionalism has been produced and maintained by the ruling economic class of capitalists in order to get the American people on board with their regime change wars. American exceptionalism is rooted in the capitalist imperialist system, and in turn helps to keep that system churning. Again, to say that U.S. imperialism is rooted in an attitude of American exceptionalism or settler colonialism is to flip reality on its head.

Chomsky has never claimed to be a Marxist or dialectical materialist, and so I was not surprised to see him make this mistake. Prashad however, does come from a Marxist-Leninist tradition similar to myself, and I hope that he gets a chance to read this review and reconsiders his use of the word rooted when it comes to describing attitudes of American exceptionalism and settler colonialism. 

Regardless, The Withdrawal is a fantastic text from two intellectuals who I deeply admire. It is filled with information about American Imperialism that has been systematically withheld from the American public by the American ruling class of capitalist, bankers, shareholders, and neoconservative/neoliberal politicians. I would recommend this text to any Americans who want to know what our government has been doing around the world in our name for the last 75 years or so. 


Edward Liger Smith is an American political scientist (with a focus on Geopolitics, Socialist Construction, and U.S. health care), wrestling coach, and Director of the Midwestern Marx Institute for Marxist Theory and Political Analysis

Ambiguity In An Art World Shaped By Capital

[Pictured: The author’s painting, entitled “The Bench Sitters”]


By Ian Matchett


“You can’t be Neutral on a moving train”

- Howard Zinn 


I am standing in front of an assemblage of found objects, culled from a midwestern city ravaged by capitalism and racism. The pile has been helpfully located here by an artist with support of the local billionaire’s philanthropic foundation, and a private art school in the suburbs. The artist’s statement informs me that the work is about the possible importance of these objects in the past, before they were abandoned, he wants me to consider how the objects were theoretically important to someone once. I’m confused because these are not trinkets from ancient Rome, many of the people who abandoned them are likely still alive, and the reason they were abandoned seems inextricably connected to the billionaire who paid for the show. I move along to a second piece, a display of books about the apocalypse. The artist's statement again offers insight, saying that they find the books interesting because the apocalypse has never come. I turn and look back at the shards of shattered lives that the artists had piled up with the help of the billionaire. It seems that the apocalypse came for those people. Their worlds ended and broke. Perhaps it doesn’t count if the apocalypse didn’t affect the rich people. Perhaps the next apocalypse will. The artist's statement assures me that the meaning is in the uncertainty, the billionaire’s logo bids me farewell as I leave.

Ambiguity is a key tool of the artist. The use of unresolved imagery and open metaphors allows for artwork to incorporate collaboratively constructed meaning, built by both the artist and the viewer. This allows the artists to deepen and expand their craft- developing a broad range of approaches to connect with an audience beyond direct literal representation. However when we look around at the post modern context, something seems to have gone wrong with this tool. What was once uncertain meaning has become in many cases intentionally oblique artworks, at best requiring an advanced degree to appreciate, and at worst offering little more than their own lack of clarity as a thesis. Today, the art world seems to have fetishized ambiguity: celebrating inscrutability for its own sake, regardless of the effect on the piece- and seem almost to value a failure to communicate with a mass audience as the highest form of work. It seems worth at least briefly investigating the effects of this trend, try to understand why it may be playing such a role at this moment in history, and offering a lens to understand and critique not ambiguity as such, but this trend of fetishized inarticulate artistic production.

In the modern art world, so completely dominated by capital: from foundations, to galleries, auction houses, collectors, tax loopholes, and media; excessive ambiguity seems to abdicate the construction of meaning not to the individual viewer, but to these very capitalist institutions. The artist allows capital to construct and guide the meaning of a piece far beyond any mythologized individual interaction between viewer and artwork. Taken from this perspective ambiguity risks creating art that simply allows the meaning of culture to be even more shaped by the rich and stamped with their world view. 

I am personally invested in the role of artwork in helping shape and transform the world, how it can support working class emancipatory politics, and inspire communities engaged in this struggle. This is obviously not the only goal of art, however, judging by present discourse in the art world, it appears to be a deeply undervalued one. Empowered by this broad indifference, I hope to offer not a complete conclusion, but to at least reassert a key avenue of critique.

To begin we must generally define what we mean by “Ambiguity.” For the purposes of this critique I identify ambiguity as the quality of uncertain meaning or subject in a piece of artwork, and the endorsement of this uncertainty by the creator. As stated above, at its best ambiguity allows an artwork to elevate beyond pure depiction, or a single viewpoint, and create a space where the perception of the viewer helps create the piece. Sometimes this creates a specific interpretation but just as likely it can make the uncertainty and quest for meaning a living part of the work. All of this is perfectly reasonable and indeed critical as a tool of the artist. A career of artwork that speaks in one voice and offers no space for engagement is less that of an artist and more of an advertiser. The quarrel then is not with ambiguity as such, but the more specific role it plays in the socio-economic context of the modern art world. 

It is difficult to define a clear line between the use of ambiguity by any one artist, and the more general trend of fetshized ambiguity. This is in part because the difference occurs not just at the level of the individual creator, but at the structural level- what works are purchased, funded, rewarded, and discussed by the broader art world. The break arises when ambiguity becomes not a tool for engaging an audience member, but to distance them from the artwork, to enforce a division between an elite who “gets” the piece, and the masses who are increasingly deflected from engagement. Rather than creating space for the audience to collaboratively craft meaning, fetishized ambiguity seems intent upon alienating or distancing a significant portion of the audience, in order to make what can often boil down to fairly shallow points about the uncertainty of modern life. Some of this is visionary complex work to be sure, but it seems worth questioning the inherent elitism of this approach, its widespread popularity among the institutions of the art world- and its intention in an art world already so deeply imbued with divisions class and power.

As with all aspects of cultural production, ambiguity functions in a matrix of several variables, and its meaning must be evaluated in this context. Key factors include: the relative visibility of the artist in society, the socio political system of artistic production and validation, and the overall reproductive system of the society at large. Thus, as the visibility of the artist in the society escalates, or the system artistic production is more captured by a specific class interest, or the political moment becomes more tenuous, the issue of ambiguity must be critiqued with more precision. In this context, the tool of ambiguity can overtake the overall mission of artwork- becoming fetishized into an end in it’s own right in order to serve specific class interests. This tendency is similarly conditioned by the very same social/political factors such as methods of display, popularization, materials costs, scale etc. that condition production as a whole. The question is not one why artists are creating ambiguous work, nor why their work is increasingly fetishizing ambiguity, this but why this tendency is being rewarded by the capitalists in control of the artistic sphere.  

SUPPORT OUR WORK BY MAKING A DONATION TODAY!

In our present moment then, we must engage with how the art world functions and the role that fetishized ambiguity might play in this system. The art world in capitalist society is controlled not by the public, artists, critics, or even curators- but by capital. This is a point made by many fabulous scholars, though I am most influenced by Mike Davis essays, and Chin Tao Wu’s book “Privatizing Culture.” Through this scholarship, we can understand the art world less as a site of artistic production than of capital accumulation, appreciation, and tax avoidance. As a site of capitalist production, it has faced the same escalating investment as any industry, with capital propping up key galleries, expensive artistic experiences or traveling shows, and private foundations as key value and taste making institutions. A huge amount of artistic labor is done on speculation, never rewarded by collectors/foundations uninterested in its output, or by communities too under resourced to support it. 

Under capitalism the “art market” is concerned with the production of commodities that meet the needs of it’s consumers — who, be it through the foundation, gallery, or direct patronage, are the rich. Art becomes less about expression and more about developing either speculative value on the art itself OR a variety of side benefits be it to increase the value of a real estate holding, improving the patrons’ image, or helping avoid taxes. There remains a portion of this that is artistic production, attempting to explore human experience, emotions, history etc. but this role is increasingly eclipsed by the role of accumulation and commodification that has developed to serve the broad goals and needs of the rich. While the rich may also patronize specific works of a radical, or particular voice, these exceptions prove the broader structural rule of the modern art world- creating imagery in the service of capital. It is in this context that the fetishization of ambiguity must be evaluated for it’s purpose and role in the art world- which is to say in the goals of the rich. 

So why does artwork that fetishizes ambiguity serve the goals of the rich? In the context of capitalist production, art is valued as a site of surplus value production, cultural capital, and to obscure value from the state. None of these goals is invested in the content of the work- and in fact many of them may be harmed by work with a specific viewpoint that makes it unappealing to other wealthy buyers, particularly when coming from new artistic voices without pedigree that can be banked upon. A Jackson Pollock painting thus is more easily sold and resold by various investors (the word collector here seems to give them too much credit) than is a piece with a more clear, enunciated, or challenging content. Particularly once key taste making foundations and funders have funded and popularized his work. Thus ambiguity serves to increase the transferability of an artwork- no just allowing the rich to control it’s messaging, but to complete the transformation of artwork into a transferable token of wealth- a goal potentially undermined by political stance and clarity of purpose of the artists.

This fetishization of ambiguity is even more particularly interested, not just in the ambiguity of message- but in an ambiguity of solutions. Political artwork has long proved perfectly capable of being incorporated as yet another commodity to be incorporated into the value circuits outlined above. While it may suffer some limitations as a commodity that more formalistic or abstract work does not (narrower market, negative reception etc.) it can still be metabolized to this system and its goals. Where the line of demarcation is more starkly apparent however, is on the ambiguity of solutions about the political problems we face. The reason for this is not overly complex- living as we do within a capitalist society characterized by the exploitation and oppression of the vast majority in order to benefit the wealthy- many solutions that fundamentally address the problems we face are tied up with doing away with this system, and by extension the rich as a class. Artwork that clearly asserts this fact and communicates with a working class audience not only doesn’t serve the goals of the rich, but actively inverts the distancing of modern art, alienating the primary force creating and shaping the art world: wealth, and reaching out instead to a mass audience. Criticism is acceptable, collectible, and profitable, so long as the artist does not begin to reach for solutions, and/or so long as those solutions remain unconnected from the working class. 

When a piece of artwork is created, it is not released into an abstract individualized world, but rather into a web of social relationships constructed by capital and history. To release an ambiguous piece, in a context where the audience, spaces, language, and reward structures are all inextricably linked to and shaped by capital, is to risk handing over the task of interpretation to the rich. What institutions frame the work, what “public” views it, and what interpretations are crafted and elevated all become conditioned by a specific capitalist class, race, and gender analysis. In this context, is a gallery that relies upon the Gilbert foundations likely to show work that points out the exploitative/feudal relationship he has built with the city and its people; and If it does, will the gallery prioritize this critical interpretation if given the space to avoid doing so by the ambiguity of the piece and the artist’s stance? 

The point is not that ambiguity is a bad tool- it is that constructing an art world around the fetishization of ambiguity does not put the artists into dialogue with an independent audience, but rather into a dialogue with a disproportionately rich, white audience in an art world shaped by the rich. Ambiguity then becomes a tool for the rich to shape meaning in such a way as to continue their primary goals of profit expansion, and shaping our understanding of reality so as to limit the alternatives to the status quo. What’s more, we should perhaps be more sketical of an ambiguity that repeatedly asks questions with researchable answers, or invite us to once more contemplate the complexity of life.

So if the problem is not with ambiguity as such, but with the broader structures of wealth, where does that leave us? I would hesitate to fully prescribe a solution to such a vast and structural issue- however the very scale of the forces involved does suggest a first step: enter into a community practice. Socially conscious art can not be made in isolation, and an individuals distanced observations will all too frequently retain a voyeuristic shallow quality. Join a party, an organization, a reading group, a union, your block club- the point is to enter into the life of the masses, not attempt to interpret your community in isolation.

Beyond this, it would be foolish to try and prescribe some sort of universal formula for how to approach ambiguity as an artist. It seems better to hold a few questions in tension as we produce work- a lens to critique how and why we are choosing to use ambiguity in our work. Why are you choosing to use ambiguity in your work? Are you uncertain about the question you are asking? Have you done enough research to make a meaningful statement? Does your work stop at asking “what is happening?” Or does it invite the viewer into a process of imagining and building the future? Who will see this work, and in what context? What readings of the work will be most empowered by that audience and venue? 

Finally, there is the issue of the artist who stands behind the work. While it is no substitute for creating work that is able to communicate, artists must use as much of their platform as possible to explicitly combat a softening or limiting of their work by the art world. This does not mean self martyrdom by refusing to ever make money, or ever have your work engaged with by the art world, but it does mean being explicit about your values when in these spaces- and not deriving our value as artists from these spaces. Again this approach becomes meaningful and possible only as the artist roots themselves in their community and the actual work of understanding the world. The struggle to produce impactful work does not end when the artist sends their work out into the world- it continues as long as capital dominates the institutions and structures that interpret culture.

Despite all of this ambiguity remains a critical tool. The future is full of uncertainty, and art has a huge role to play in helping us as we struggle toward a future that we do not yet know. Ambiguity, framed as a collaboration with a working class audience to develop new meanings for our work and our world- this is a key place for this type of artistic ambiguity and exploration in our world. What we must abandon, or at least interrogate far more critically, is the ambiguity of analysis, of alternatives, of struggle. Neither artists nor the working class more generally needs yet another discussion of “what does it mean to pay rent and live in a world of ruthless exploitation, imperialism, and ecological collapse,” rather we need artwork that is helping us all engage with what me must do about these facts: a decisive shift from endlessly reflecting “what is happening” and toward the new horizons of “what is to be done?”


Ian Matchett is an organizer and artist working in Detroit. His art can be found on his website.

40 Differences Between Public Schools And Charter Schools

By Shawgi Tell

Public schools and charter schools are apples and oranges. They differ profoundly from each other, including in organizational, fiscal, philosophical, and legal ways.

Below is an annotated comparison chart of some of the differences between public schools and charter schools. Each annotation could be extended to show more nuances and how deep the dissimilarities go.

Three Important Notes

  1. Charter schools have been around for 31 years while public schools have existed for over 150 years. Today there are 7,800 charter schools and 91,000 public schools in the U.S. About 45 million youth attend public schools while 3.7 million youth attend charter schools.

  2. When comparing public schools and charter schools, scale, scope, and proportion have to be considered, both quantitatively and qualitatively. For example, if a problem exists in a public school, it is typically much worse or more serious in a charter school. For instance, teacher turnover occurs in both public schools and charter schools, but, pound for pound, in terms of scale and proportion, the teacher turnover rate is usually far greater and more serious in charter schools than public schools. The fact that problems in charter schools are more severe than problems in public schools given the numbers in note number one is revealing.

  3. For decades neoliberals have painstakingly set up public schools to fail while simultaneously promoting failed charter schools and dividing people.

SUPPORT OUR WORK BY MAKING A DONATION TODAY!

Educators Must Help Defeat the New Racist and Imperialist 'Red Scare'

By Derek R. Ford

Originally published on PESA Agora

Introduction: Racism and imperialism unite ‘both sides of the aisle’

Responding to criticism of the political system of the newly-independent Tanzania, the great African teacher, revolutionary, and theorist Julius Nyerere responded, observing ‘the United States is also a one-party state, but with typical American extravagance, they have two of them.’ He was and is right. Rhetorical differences and popular presentation aside, the two ruling-class parties effectively function as a dictatorship domestically and globally. For concrete and contemporary evidence, look no further than the New McCarthyism and Red Scare promoted by media outlets and politicians on ‘both sides of the aisle,’ from Fox News and Marco Rubio to The New York Times and Chuck Schumer.

On August 5, The New York Times released a report that, in essence, boldly and baselessly suggests groups and other organisations advocating for peace with China are part of an international conspiracy by the Chinese Communist Party (CCP). Despite the absence of any substantive proof, politicians are already using it as ammunition in their broader ‘new McCarthyism’ agenda, which could potentially have devastating consequences for the globe. Fortunately, a variety of institutions and networks are already mobilising against it by building a fight-back movement in which education plays a key role, and you can too.

Their presentation opens with the racist logic guiding their investigation as they try to discredit the multitude of spontaneous global actions against anti-Asian racism in 2021. They narrate a single action in London where a scuffle broke out, they contend, after activists with No Cold War (one of the event’s organisers) ‘attacked activists supporting the democracy movement in Hong Kong.’ They offer only two words to back up this narrative: ‘witnesses said.’

No Cold War is dedicated to promoting peaceful relations between the US and China, organising in-person and virtual events to advance the global peace movement. Having spoken on their panels and attended others, I can confirm they are educational, generative and productive intellectually and politically. They include a range of perspectives, given they are working toward peace. This principle is unacceptable for the Times and the New McCarthyites, however, as the journalists ‘reveal’ that No Cold War is merely ‘part of a lavishly funded influence campaign that defends China and pushes its propaganda.’ So too, it seems, is any group advocating for peace.

The investigators construct an international conspiracy centred on Neville Roy Singham, a millionaire sympathetic to peace and socialism who donates his millions to left-wing non-profits who, in turn, help finance very active and crucial anti-war, anti-racist, and anti-imperialist organisations. This is where the most dangerous suggestion emerges, one upon which pro-war forces quickly seized: that groups receiving funding from Singham could be agents of the Chinese Communist Party and thus in violation of the Foreign Agents Registration Act (FARA).

These suggestions are completely unfounded. The only ‘evidence’ presented are statements made by a handful of former employees and members of some organisations partly funded and supported directly or indirectly by Singham, including the Nkrumah School, the media outlet New Frame, and the Socialist Revolutionary Workers Party in South Africa. Then, of course, there is the fact that Singham supported Hugo Chávez, has relationships with some of the million members of the Chinese Communist Party, is pictured at a CCP meeting (excuse me, ‘propaganda forum’) taking notes in a book ‘adorned with a red hammer and sickle.’ And I almost forgot the nail in the hammer: a plaque of Xi Jinping hanging in Singham’s office.

Fox News and other right-wing outlets and politicians are at the helm of the bandwagon as well. For years they promoted propaganda alleging China is influencing US schools and universities as a method of attacking freedom of inquiry and speech in the US, including in my state of Indiana. In August 2021, Indiana’s Attorney General Todd Rokita (whom most Hoosiers don’t support) threatened to investigate the Confucius Institute at a small college, Valparaiso University, saying it operates ‘to spread propaganda and circulate the mantra of the CCP at both the university and in several K-12 schools in Indiana.’ The University closed the Institute but, importantly, maintained Rokita was lying about its function, which is to promote cross-cultural understanding and dialogue. Unfortunately, almost all such institutes have shuttered.


Old or new, ‘McCarthyism’ is reality, not hyperbole

On August 9, Senator Marco Rubio officially called on the Department of Justice to investigate a range of progressive organisations in the US for violating FARA and acting as unregistered Chinese agents. Rubio’s evidence? The Times ‘investigation.’ Rubio includes but adds to the groups smeared in the Times article. The strategy is to discredit anti-war groups, grassroots movement hubs, and anti-imperialist and anti-racist organisations as CCP operatives, thereby silencing opposition to their foreign policy strategy, part of which includes funding separatist movements in places like Hong Kong. In their opening, the Times journalists neglect to mention that most people in that region of China actually oppose the ‘freedom movement,’ partly because of its political character, exemplified by its leaders such as Joshua Wong, a close collaborator of Rubio, who led the charge to nominate Wong for the Nobel Peace Prize.

Rubio’s letter to the Biden Administration’s Attorney General names nine entities, including the anti-war group Code Pink, the Tricontinental Institute for Social Research, and The People’s Forum, amongst others. This list will likely expand to include numerous others who either didn’t respond to the journalists’ red-baiting or who maintain some connection to the groups identified.

Already serious, it could potentially be devastating. I don’t know a peace or social justice activist, let alone an anti-imperialist or anti-racist revolutionary organisation, with a substantial base, membership, or level of activity, that isn’t somehow related to one of these organisations and networks. The People’s Forum should be of particular concern for educators, as it is the most active and pedagogically innovative popular education institute in the US. Academic journals and publishers work with them to host events and book launches, and a range of professors, including myself, teach classes for them (without getting a paycheck, let alone a ‘lavish’ one, I should add).

There are several continuities between the anti-communist and anti-Black witch-hunts of the 1940s-50s and the new McCarthyism. In both cases, the same ruling-class parties united as outlets like The New York Times recklessly promoted their campaign, slandering heroic Black figures like W.E.B. Du Bois, Langston, Hughes and Paul Robeson. Newspaper headlines alone facilitated this work, such as the 1949 Times headline calling Robeson a ‘Black Stalin’ who “Suffered ‘Delusions of Grandeur.”’ This continued with the Civil Rights Era and was a major factor stalling its militancy and has again resurfaced. They never apologised for their role in spreading such racist propaganda.


Imperialism and white supremacy: More than and predating McCarthy

Labeling this wide historical period and its complex political configurations as ‘McCarthyism’ is useful in speaking popularly, but educators should note it can be misleading. The anti-Black and anti-communist/radical crusade preceded Sen. Joseph McCarthy. Historian Gerald Horne cogently locates the foundations of contemporary racist US capitalism in the imbrication of white supremacy and anti-communism insofar as it

‘is undergirded by the fact that slave property was expropriated without compensation.… [O]ne of the largest uncompensated expropriations before 1917 took place in this nation: African-Americans are living reminders of lost fortunes.’

Similarly, Charisse Burden-Stelly’s concept of modern US racial capitalism specifically designates a ‘political economy constituting war and militarism, imperialist accumulation, expropriation by domination and labour superexploitation.’ Like Horne, the system ‘is rooted in the imbrication of anti-Blackness and antiradicalism.’

History proves their theses correct. For one example, take Benjamin J. Davis, the first Black communist ever elected to public office in the US. He served as a New York City Councilman from 1943 until 1949, when he and other Communist Party leaders were arrested under the Smith Act. In Davis’ set of ‘autobiographical notes’ penned while captive in an apartheid federal prison in Terre Haute, an hour’s drive from where I’m writing, the Black Party leader recounts how, following the end of the US’s alliance with the Soviet Union, ‘the pro-fascist, Negro-hating forces which had been held in check during the war, began to break loose.’ The Republicans, Democrats, FBI, and other state elements sat idly by as racist attacks, including a mass lynching in Atlanta by the Klan, intensified.

Communists, on the other hand, responded immediately, with the Party’s Black leadership uniting and mobilising broad sectors of society. It was only then that the state responded, and not to the racist lynching but to those fighting them. In other words, while the US state passively accepted racist and fascist groups in the US, they turned to active repression when Black people and their supporters and comrades fought back.

The 1949 conviction and imprisonment of Davis and other Party leaders for violating the anti-communist Smith Act was an example of this repression. The US imprisoned and suppressed hundreds of communist leaders and fellow travelers, with countless others driven underground, blacklisted, and deported.

SUPPORT OUR WORK BY MAKING A DONATION TODAY!

It was not only their organising that threatened the state; it was also their ideology. Thus, prison administrators prevented the publication of Davis’s book for a decade after he was released. Physically and ideologically repressing communism was part of a project to exterminate the revolutionary, internationalist, and Black Liberation movements and traditions just as a new wave of US imperialist aggression was kicking into high gear.


Decolonisation and anti-colonialist struggle: A matter of survival, not academic fodder

This leads to one other glaring connection between the Red Scare of today and then, one that demonstrates the historical and ideological continuity of racist US imperialism, helps define the current conjuncture, and might convince academics we don’t need new words and more language but action: the US war against the Korean national liberation and socialist struggle.

Seventy years ago, on July 27, the resistance of the Korean masses forced the US to sign an armistice agreement, ceasing the US’s horrendous violence against the peninsula. Despite their military might, new chemical and biological weapons, and bombs that even the Air Force admits inflicted ‘greater damage than German and Japanese cities firebombed during World War II,’ they couldn’t defeat the freedom fighters in the Korean People’s Army (many of whom were from the south).

Before the armistice signing on February 2, Trinidadian-born Black communist Claudia Jones, who at 37 years of age was a high-ranking Party member and leading organiser and theorist, stood before Judge Edward J. Dimrock in a New York courtroom along with a dozen other Party leaders They were all convicted of several charges, including conspiring to overthrow the US government. The pre-sentencing statement is generally used to plea for leniency, but, as a revolutionary communist, Jones saw another opportunity to agitate and raise consciousness.

Jones opened by making it clear it wasn’t meant for the Judge or the state. No, Jones addressed the real power in the world: the global revolutionary movement. ‘If what I say here,’ she began, ‘serves even one whit to further dedicate growing millions of Americans to fight for peace and to repel the fascist drive on free speech and thought in our country, I shall consider my rising to speak worthwhile indeed.’

Overall, this and other trials that persecuted communists and progressives weren’t about specific articles or actions, although, as Denise Lynn notes, in 1947, J. Edgar Hoover directed the FBI to surveil ‘her every speech, radio interview, mention in the Daily Worker, and all of her written work as well as party functions she attended or hosted.’

The prosecution, Jones highlighted, introduced her articles as evidence but did not read them; actually, they could not read them aloud because, in the first place, doing so would affirm ‘that Negro women can think and speak and write!’

Jones then called attention to the second piece of evidence they could not read: her historic speech delivered at an International Women’s Day rally and published in Political Affairs under the title ‘Women in the Struggle for Peace and Security’ in March 1950, the same year the state obtained her deportation order.

In that speech, delivered months before the ‘barbaric’ war against Korea, as she called it, Jones proposed that ‘a fundamental condition for rallying the masses of American women into the peace camp is to free them from the influence of the agents of imperialism’ by linking them with the new phenomenon of a global anti-imperialist women’s movement spanning 80 countries. This would ‘inspire the growing struggles of American women and heighten their consciousness of the need for militant united-front campaigns around the burning demands of the day.’ Thus, the prosecution could not read it aloud because

‘it urges American mothers, Negro women and white, to emulate the peace struggles of their anti-fascist sisters in Latin America, in the new European democracies, in the Soviet Union, in Asia and Africa to end the bestial Korean war … to reject the militarist threat to embroil us in a war with China, so that their children should not suffer the fate of the Korean babies murdered by napalm bombs of B-29s, or the fate of Hiroshima.’

How terrifyingly presciently Jones’s words resonate with us here today, 70 years on. We face ongoing imperialist aggression against the Korean people and their struggle for peace, national liberation, and reunification, the ramping up of US militarism as they prepare for a war against China, and the accompanying ‘Red Scare’ to produce consent, silence dissent and inhibit solidarity efforts.


The US is a … Pacific power?

The US’s ‘Pivot to Asia’ dates at least back to 1898 when they waged a war against and occupied the Philippine Republic, but its current iteration emerged in November 2011, when then-President Barack Obama told the Australian Parliament ‘The United States is a Pacific power, and we are here to stay.’ That month, his Secretary of State, Hillary Clinton, published an article in Foreign Policy (the unofficial organ of the US State Department) articulating the US’s new line, that first and foremost entailed ‘a substantially increased investment – diplomatic, economic, strategic and otherwise – in the Asia-Pacific region.’

We all know what Clinton meant by ‘otherwise,’ as did the Chinese people, government, and governing Party. For some context, recall that this came out one month earlier Clinton erupted in joy during a CBS interview after hearing of African revolutionary Muammar Gaddafi’s brutal assassination by reactionary forces (whose campaign was based on disproven propaganda and racism against migrant workers from the southern part of the continent). ‘We came, we saw, he died,’ she said laughingly after destroying an independent African nation and its widely popular government.

As the US was waging dozens of wars, occupations, covert military operations, and more, China followed the CCP’s line of a ‘peaceful rise.’ They did so as long as they could, and when it was clear the US wasn’t stopping, both China and Russia finally stood up to the US.

Especially since the election of Xi Jinping to the position of General Secretary of the CCP, China has made a sharp shift to the left and now, after decades, finally offers an alternative pole for the world order so the people of the world can finally be freed from the colonial rule of the US through military occupations and other mechanisms like the International Monetary Fund and World Bank. This is why the Belt and Road initiative is critical to formerly colonised states, and why it is falsely labeled ‘colonialist’ by ruling-class figures from Steve Bannon to Clinton.


What would you do then? Do it now! Resisting intimidation is the path to victory

Rubio ended his letter to the DOJ by proclaiming: ‘The CCP is our greatest adversary, and we cannot allow it to abuse our open system to promote its malign influence any longer.’ The threat of war is not rhetoric. The Department of Defence’s new military doctrine is explicitly guided by ‘Great Power Rivalry, a euphemism for an all-out war to recolonise and redivide China.

As US imperialist occupations expand, as they continue conducting military exercises in the South China Sea, China remains remarkably restrained. Can you imagine what the US would do if, say, China sent nuclear-armed submarines to the shores of California, patrolled the Atlantic waters off the coast of New York City, or stationed military bases throughout Mexico and Canada?

It is irrelevant wherever one stands on China, its political system, or any issue or policy. In terms of internationalist solidarity, the least that educators in the imperialist core can do is restrain our government. Even if one of your colleagues supports US imperialism, however, they will hopefully at least stand against attempts to intimidate and silence opposition and free speech. As the petition against the New McCarthyism states:

‘This attack isn’t only on the left but against everyone who exercises their free speech and democratic rights. We must firmly resist this racist, anti-communist witch hunt and remain committed to building an international peace movement. In the face of adversity, we say NO to xenophobic witch hunts and YES to peace.’

Read, sign and, share the petition now. Don’t be intimidated. The heroic freedom fighters we teach and write about, the ones we admire, never gave in despite their extraordinary oppression and unthinkable suffering.

For those of us committed to ending white supremacy, capitalism, imperialism, or at the very least, to protecting the freedom of speech and dissent, one small thing to do now is to talk with everyone about it, to sign this petition and affirm that you won’t be silenced or intimidated. Let’s follow the words and deeds of Jones, not Marco Rubio.

Our enemies aren’t in Russia or China, North Korea or Cuba. They are right here in the US, from the Pentagon and Wall Street to the cops who routinely murder and harass the exploited and oppressed. What the police do here, the US military does across the globe. Together, we can defeat them.



Full Citation Information:


Ford, D. R. (2023). Educators must help defeat the new racist and imperialist ‘Red Scare.’ PESA Agora. https://pesaagora.com/columns/educators-must-help-defeat-the-new-racist-and-imperialist-red-scare/

The Marxist Theory of the State: An Introduction

By Summer Pappachen


Republished from Liberation School.


Our understanding of the state lies at the heart of our struggle to create a new society and fundamentally eliminate the oppression, exploitation, war, and environmental destruction characteristic of capitalism. In a socialist state, people collectively manage society, including what we produce, how much we produce, and the conditions of our work, to meet the needs of the people and the planet. Under capitalism, the state is organized to maintain the capitalist system and the dictatorship of a tiny group of capitalists over the rest of us through the use (or threat) of violent force and a range of institutions that present capitalism as “common sense.” The primary function of the capitalist state is to protect itself, which means it manages contradictions within the capitalist class and between their class and the working class.

This article serves as an introduction to the state, an essential matter for all justice-minded people to understand, as it determines our objectives, strategies, and tactics. It begins by debunking the ideology of the capitalist state as an impartial mediator to resolve antagonisms between and among classes by explaining the Marxist theory of the state and its role in maintaining–and overthrowing–exploitation and oppression.

The U.S. state has always been “deep” in that it is a highly centralized and predominantly unelected organization with an expansive set of institutions that has facilitated the rule of capital in the face of a variety of changes and through centuries of turmoil. The foundational elements of the state are repressive, such as the police and prison system, while others are ideological in that they reproduce capitalist consciousness and social relations, such as the news media. Because not all capitalist states function in the same manner, we examine the different forms states can take as well as the foundational differences between capitalist and socialist states.

Creating a socialist state is necessary to realize our collective desire for an end to all forms of oppression and exploitation. The socialist state works to eliminate racist police oppression and mass incarceration, to protect the health of our planet against capitalist and imperialist pollution, and to create a society in which differences in all kinds of identities do not mean differences in power. We can’t defend, let alone advance, the world we need without state power, a power that not only represses the former exploiters and oppressors but also produces a new kind of society and consciousness—a state that protects the interests of the many over those of the few. Ultimately, for communists, the goal of the socialist state is to render itself obsolete, which is only possible after the elimination of class society.


Debunking the capitalist myth of the state

The state extends beyond what we think of as the “government” of a country and includes all of the structures the capitalist class uses to maintain its control. In the U.S., the capitalist class holds state power, whereas the working class holds state power in China and Cuba. To have “state power” does not mean that the ruling class, whether capitalist or working class, can meet its own needs perfectly or without limitation. Put simply, the state is the instrument through which class interests are pursued.

At its core, the capitalist state includes apparatuses like the police, the courts, the prisons, and the military, forces necessary for enforcing the will of a tiny clique of capitalists over the masses of workers. The capitalist state also includes administrative offices, social services, school systems, media, mainstream political parties, cultural institutions, and more [1]. If this view of the state seems broad, it is because Marxists do not define the state as capitalists do.

The U.S. capitalist class popularizes a particular view of the state, especially the democratic state, as “a neutral arena of debate” [2]. In this so-called neutral arena, the government arbitrates between the conflicting interests of society through a set of “fair” laws, and it enforces those laws evenly and rationally. According to this view, any violation of the law or injustice in society is simply a mistake to be corrected through the state’s existing avenues through, for example, presidential elections or the Supreme Court. This view is ultimately a fairytale, one that “lulls the ordinary person to sleep,” in the words of the leader of the world’s first socialist state, Vladimir Lenin. It lulls us to sleep “by obscuring the important and basic fact, namely, the split of society into irreconcilably antagonistic classes” [3].

Marxists recognize that our lives are shaped by one basic fact: society is divided into two classes with irreconcilable interests. The capitalist state is organized to protect the interests of the capitalist: the accumulation of ever-greater profits by increasing the exploitation of workers and preventing our class from uniting and fighting for a new system. The working class’s primary interest is reducing our exploitation and eliminating all forms of oppression and bigotry so we—alongside our families and communities—can flourish. The state is not a timeless or abstract entity governing a given territory. The state emerges at a certain point in human history: it arises alongside the division of societies into classes, between the rulers and the ruled, the owners and the workers, the slavers and the enslaved. The state develops from within a society, as Friedrich Engels wrote, when it “is cleft into irreconcilable antagonisms which it is powerless to exorcise.” The state emerged to mitigate such antagonisms, or “to moderate the conflict and keep it within the bounds of ‘order’” [4]. The capitalist ideology of the state guards these bounds of order to ensure it is the only available avenue for change.

The U.S. state’s history and present debunk the capitalist mythology of the state as a neutral arbiter, revealing that it is actually made up of organs, or institutions, designed to maintain the domination of capitalists. The U.S. state was established by slave-owning and merchant capitalist founders, later developed by industrial and monopoly capitalists [5]. The ruling class is not a homogeneous entity and the state manages the competing interests of different capitalists to protect capitalism and the existence of the state itself.

Currently, the U.S. capitalist class uses the democratic-republic state as its “organ” or form of governance. Instead of a path beyond capitalism, the democratic-republic form of the state offers the “best possible political shell for capitalism,” allowing the state to feign innocence while ensuring that “no change of persons, institutions, or parties in the bourgeois-democratic republic can shake it” [6]. Lenin provides a lasting Marxist definition of the state:

“According to Marx, the state is an organ of class rule, an organ for the oppression of one class by another; it is the creation of “order,” which legalizes and perpetuates this oppression by moderating the conflict between classes” [7].

No matter its class character, the state is a tool of a class. For Marxists, the key distinction between types of states is their class character. For capitalist theorists, types of states are distinguished by their level of democracy versus authoritarianism, while ignoring the class character of both. They therefore cannot recognize the existence of capitalist authoritarianism within capitalist democracies, nor recognize working class democracy within so-called authoritarian socialist states. The U.S provides a clear example that debunks the myth of the state as a neutral arbiter and demonstrates the authoritarianism of capitalist-democratic states. It demonstrates that the state is made up of institutions designed to maintain the rule of capitalists.

Order is reserved for the wealthy since all working people live in a constant state of precarity, uncertainty, and insecurity to varying degrees. Chaos determines the life of the working person in the United States. For instance, the poor are terrified of the police and despise them for their abuses of power. The police murder over 1,000 people every year and most occur in non-violent situations like traffic stops or mental health crises. Racial oppression is part of the lived experience of the working class. As Stuart Hall put it, in many countries, “Race is the modality in which class is lived” [8]. In the U.S., Black people are not only more likely to be killed by the police but are also more likely to be unarmed and peaceful while being killed [9]. Instead of delivering justice when innocent Black people are killed, the courts often work with the police to legitimize the injustice done. The U.S. state only charges 2% of officers who commit murders with any sort of crime, and the courts convict officers in less than 1% of cases [10].

While the state’s prison system fails to take murderous police off our streets, it is efficient at jailing harmless working people. Despite having only 4.4% of the world’s population, the U.S. holds 22% of the world’s prisoners. Over 70% of those prisoners are either non-violent or have not yet been convicted of a crime [11]. And 38% of U.S. prisoners are Black, despite Black people only making up 12% of the population [12]. The social cost of the capitalist system’s violent state apparatuses is immeasurable: families are broken up; children are left without parents; generations become trapped in cycles of trauma, crime, and poverty. This is merely one example of how the capitalist class uses the state to legalize and perpetuate the oppression of working people in the U.S. Far from embodying the fairy tale of a “neutral arbiter” and enforcer of fair laws, the U.S. state is used by the capitalist class to hold down the working class, of which Black people are a crucial part.


Repressive and productive state organs

Marx, Lenin, and other revolutionaries often use the word “organ” to describe the state and its constituent elements. This bodily metaphor is helpful. The organs in our bodies are made up of cells, tissues, and arteries which work together to fulfill particular functions (e.g., the heart pumps blood, the lungs absorb oxygen, etc.). Each organ depends on and helps the other organs to achieve their objective—the body’s survival and reproduction. The pipes and chambers of the heart are made to pump blood, and the airways and sacs of the lungs are made to absorb oxygen in order to reproduce the body. Just like a bodily organ, the state is made up of various elements, or apparatuses, as well. State apparatuses are guided by the objective of the survival and reproduction of the ruling class and its system of domination and exploitation.

Marxists understand the State as primarily a repressive apparatus that uses the force of the courts, police, prisons, and military to ensure the domination of one class over others. The repressive state apparatus contains the violent institutions that work to maintain ruling class power. All in all, the repressive state apparatus functions by direct threat, coercion, and force.

The class in power does not only exercise its control by armed force and physical coercion. In addition to ruling the “material force of society,” as Marx and Engels wrote in 1845-1846, they also rule “the means of mental production,” such that they “rule also as thinkers, as producers of ideas” [13]. Because the capitalist class owns the material forces of society, which include those that produce and distribute knowledge, they wield immense control over the overall consciousness of capitalist society, so “generally speaking, the ideas of those who lack the means of mental production are subject” to capitalist ideology [14]. Marx and Engels do not mean that the oppressed are not intellectuals. A few paragraphs later, they write that “in ordinary life every shopkeeper” possesses intellectual capacities that “our historians have not yet won” [15].

Since the time of Marx and Engels’ writing on ideology, many capitalist states, particularly in their more developed forms, have generated and utilized more sophisticated and subtler means of maintaining the dominance of their ideology over society. Louis Althusser built on Marx and Engels’ work on ideology and class struggle by detailing many of their contemporary forms. These “Ideological State Apparatuses include all those elements that reproduce the dominance of the ruling-class ideology, like the school system, the media, mainstream parties, cultural organizations, think-tanks, and so on [16]. The same class that owns the means of production—the factories and banks, telecommunications networks and pharmaceutical corporations—also owns the newspapers, television stations, and movie studios. Globally, six parent companies control 90% of everything we listen to, watch, and read [17].


Schooling illustrates the vulnerability of capitalist rule

A key purpose of ideological state apparatuses is to make the prevailing order of things appear natural and timeless, to justify capitalism as the final stage of human history, and to normalize exploitation and oppression. In the U.S. and other capitalist states, the educational ideological apparatus is a central one in that it produces future workers with the necessary skills, knowledge, habits, and attitudes to fulfill their place in the overall social system. The school system “takes children from every class at infant-school age, and then for years, the years in which the child is most ‘vulnerable’… it drums into them, whether it uses new or old methods, a certain amount of ‘know-how’ wrapped in the ruling ideology” [18]. What this means is that the skills schools teach children—from arithmetic and literature to engineering and computer coding—are just as important as the “the ‘rules’ of good behaviour” and “morality, civic and professional conscience, and ultimately the rules of the order established by class domination” that they teach [19].

In their study of the relationship between schooling and capitalism in the U.S. in the mid-20th century, Samuel Bowles and Herbert Gintis found that schools reproduce capitalist relations not by the deliberate intentions of individual teachers or administrators, but by how “the relationships of authority and control between administrators and teachers, teachers and students, students and students, and students and their work replicate the hierarchical division of labor which dominates the workplace. The rule orientation of the high school reflects the close supervision of low-level workers; the internalization of norms and freedom from continual supervision in elite colleges reflect the social relationships of upper-level white-collar work. Most state universities and community colleges, which fall in between, conform to the behavioral requisites of low-level technical, service, and supervisory personnel” [20].

Many U.S public and charter schools, especially those in working-class and oppressed neighborhoods, require students to enter school through metal detectors, use video surveillance in hallways and classrooms, and subject students to regular searches of their bodies and property. This is captured by the concept of the “school-to-prison pipeline” or even the “school-as-prison” given the criminalization of everything from talking loudly in class to minor pranks and the overwhelming presence of cops in schools [21].

The educational apparatus highlights two things. First, as the example of highly securitized and policed schools indicates, there is no hard, fast, or permanent line dividing repressive from ideological apparatuses. Second, the primary distinction between the ideological arms of the state and its repressive core is that the latter are permanent and secure whereas the former are more vulnerable and, therefore, more receptive to change in the face of class struggle.

Bowles and Gintis’ correspondence theory highlighted above is perhaps less important than their repeated affirmation that people’s intervention in education and society contributes to revolution. The book’s argument is against those who believe education is sufficient for revolutionary change and their theoretical, historical, and empirical analysis leads them to the finding “that the creation of an equal and liberating school system requires a revolutionary transformation of economic life” [22]. They conclude their study with strategies for socialist education and teachers and, importantly, frame the overarching aim of socialist education under capitalism as “the creation of working-class consciousness” to contribute to building a socialist revolution.

SUPPORT OUR WORK BY MAKING A DONATION TODAY!

Highlighting the fragility of ideological state apparatuses, Bowles and Gintis argue class-consciousness isn’t “making people aware of their oppression” because “most people are all too well aware of the fact of their oppression” [23]. The idea that if we study and focus on school, get into a good university, and “buckle down” will make our lives better lacks any material basis. Schools aren’t mechanically indoctrinating students into capitalist ideology or meritocracy. Students are thinking critically, increasingly open to the solutions required to eliminate oppression, and are even organizing against policing in schools on their own [24].


Democracy: The best possible organ for capitalism

The “organ” as a metaphor underscores the role of state apparatuses in maintaining stability for the ruling class. Organs are interdependent living and evolving entities that, together, each play a part in maintaining the body’s homeostasis, which means preserving stability in the face of changing external circumstances. It’s the same with the state, as the state’s goal is to maintain stability for the ruling class by adjusting to conflicts both within and between classes.

As Marx and Engels first put it in The Communist Manifesto, “the executive of the modern state is but a committee for managing the common affairs of the whole bourgeoisie” [25]. Among the tasks of the bourgeois state is to manage conflicts within the capitalist class. This happens, for example, when there is a conflict between the interests of an individual capitalist and the capitalist system as a whole. If it were up to individual capitalists, they would destroy their source of surplus-value (workers) and the environment, which would be detrimental to the survival of capitalism. This is why the state also manages conflicts within the ruling class itself, stepping in to hold individual capitalists or firms “in check” in the interests of capital overall as an economic and political system..

The capitalist state also intervenes when it is faced with the threat of revolt. Legislation regulating the working day, for example, was meant to hold back “the passion of capital for a limitless draining of labour-power” and was motivated by “the working-class movement that daily grew more threatening” [26]. This is one reason why Marx, Engels, and Lenin argued that governance via bourgeois democracy was the most effective way to ensure capital’s rule. Far from inhibiting capitalism, the democratic republic is the most effective political form for capitalism insofar as power is exercised through complex mechanisms and several avenues for popular “participation” and “input.” The more secure the power of the ruling class is, the less it needs to rely on brute force.

This doesn’t mean that democracy is irrelevant to our revolutionary project. In fact, it is quite the opposite: historically, socialist struggles have always emerged from demands for basic democratic rights. Winning those rights helps us experience our power to change society. Socialist movements in the anti-colonial world and within the U.S. have often been waged in the name of a fake “democracy,” which reserves the rights it espouses for the rich. The distinguishing factor is the class character of democracy: there is the democracy of the capitalist class and the democracy of the working class, which is socialism. Revolutionaries are interested in democracy of, for, and by the working class.


From perfecting, to seizing, to smashing the capitalist state

In The Communist Manifesto, written in 1847-1848, Marx and Engels address the topic of the state in the communist project, but in an abstract sense. As historical-materialists, their conception of the state and its role in revolution evolved along with the class struggle. In particular, the defeats of the 1848 revolutions and the 1871 Paris Commune compelled them to refine their approach to the state.

The Paris Commune was the world’s first proletarian government which lasted for 72 days in 1871. Decades of war, discontent, and radicalization led to the working-class takeover of Paris. The Parisian workers elected a council from the various wards of the city and organized public services for all its two million city residents. Their first decree was to arm the masses to defend their new proto-state. They erected a “fuller democracy” than had ever existed before and instated deeply progressive, feminist, worker-centered decrees [27]. But before the Commune could develop into a state, they were overthrown by an alliance of the bourgeoisie and the aristocracy, whose armies killed tens of thousands of workers.

In the wake of this unspeakable tragedy, the martyrs of the Commune left behind a crucial lesson: after overthrowing the capitalist state, a new worker’s state must be developed, and it must be defended fiercely from the former ruling class. The next year, Marx and Engels wrote a new preface to The Communist Manifesto explicitly drawing out the lesson: “One thing especially was proved by the Commune: that the working class cannot simply lay hold of the ready-made State machinery, and wield it for its own purposes” [28.] Lenin adds that “it is still necessary to suppress the bourgeoisie and crush their resistance,” and the Commune’s failure to do this was “one of the reasons for its defeat” [29]. These lessons were pivotal in the later successes of the Bolshevik Revolution, as well as the subsequent revolutions of the colonized peoples.

Today, some people interested in alternatives to capitalism hope we can build socialism through the legislative and electoral arena, avoiding a large-scale social revolution altogether [30]. We can and should pass legislation to curb campaign financing, increase taxes on the rich, and grant universal healthcare, all of which would be welcome improvements to the majority of our class. Yet such piecemeal reforms cannot produce the wholesale social transformation we need; the capitalists will attack progressive reforms at every opportunity and our class doesn’t have the state to enforce such legislation. The capitalist class, like every ruling class, will not allow their replacement by another class through their own state. We saw, for instance, how the Democratic Party manipulated elections to keep Bernie Sanders out of the presidential race. Any transformation of the capitalist state via reforms will also be impermanent because the people’s hard-fought gains can always be stolen by undemocratic bodies like the Supreme Court. For instance, the abortion rights we won in the 1970s were stolen from us in 2022 by the Supreme Court. To root deep and permanent transformations, we need to set up a workers-state, and we need to defend it.

The “committee for managing the common affairs of the whole bourgeoisie” cannot handle the tasks required to develop a new society for working and oppressed peoples. Just as the same bodily organ cannot perform two completely different tasks—the heart cannot be made to breathe, and the lungs cannot be made to beat—neither can the same state perform two completely different functions. The function of the socialist state in the U.S. will be to meet the needs of its people and the planet, and the function of the capitalist state is to meet the profit-seeking needs of the capitalists. Thus, the capitalist state cannot be transformed simply through seizure—it must be destroyed and replaced by a new workers’ state.


The socialist state and its withering away

The socialist state differs from the capitalist state in two crucial ways. First, it is the state of the majority and not of the minority, and second, it is a transitory apparatus unlike the capitalist state that, because it maintains class contradictions, foresees no end. To the first point, the capitalist state protects the material interests of a tiny fraction of society and holds down the vast masses of the people from revolting against them. The capitalist state must ensure that hundreds of millions of people endure their poverty and precarity without stopping production. Even though workers are the producers of all the value, we do not realize the fruits of our contributions. The capitalists do not produce any value, and so their status in society is structurally illegitimate. To maintain this lopsided situation, the capitalist state had to develop violent and ideological state apparatuses. The socialist state’s apparatuses will be drastically less violent, since they will need to repress only a tiny minority, while directing most of their energy to meeting the needs of the people.

To the second point of difference: the capitalist state claims to be at its final stage of history. By contrast, the final aim of the socialist state is to render itself irrelevant. It serves only as the transitory apparatuses that will deliver humanity to classless society. While the capitalist state has no plan for improving itself, or for solving the contradictions that envelop it, the socialist state is built with the self-awareness that it is not at the highest stage of humanity.

The transition from a workers-state to a classless society is important, given that class antagonisms and special oppressions do not disappear overnight. Remnants of the old order lay in wait for the opportune moment to rise up and counter-revolt, and they are often aided by imperialists abroad. The state must persist until “the resistance of the capitalists has been completely crushed, when the capitalists have disappeared, when there are no classes” [31]. Without exploitation and oppression, the state is no longer necessary. This transitional period will depend on the existing material conditions and can’t be determined in advance: “By what stages, by means of what practical measures humanity will proceed to this supreme aim we do not and cannot know,” Lenin wrote [32].

The main principle is that the socialist state would transform social relations, grow the productive forces of society, eliminate material scarcity, and then itself “wither away into the higher phase of communism” [33].  No socialist state, historical or present-day, has been able to move past the state.


Conclusion: Our role in the “belly of the beast”

The Soviet Union lived and died as a state, and Cuba and China have been states for 60 and 70 years. Because socialist revolutions occurred not in the imperialist or advanced capitalist countries but in the colonial, semi-colonial, and less industrially-developed ones, the process of building up the productive forces required for socialism was and is protracted. Further, given that the Bolsheviks faced imperialist interventions by 14 countries almost immediately, they had to strengthen their state. Throughout its existence, the USSR had to “defend its revolution from overthrow in a world still dominated by imperialist monopoly capitalism” [34]. Cuba has been under the most extreme trade embargo in existence at the hands of the U.S. since its birth and has withstood numerous counterrevolutionary attempts. The embargo is meant to suffocate and isolate the people of Cuba, and to incite a counterrevolution. Still, the people of Cuba support their government because of its tireless efforts to meet their needs under difficult circumstances which are outside of its control. The U.S.’s newest target for which it is preparing for military confrontation is China with the goal of overthrowing the Communist Party; to defend the gains of the Chinese Revolution, China must fortify their revolution through the state [35].

Despite immense pressure from the U.S. capitalist class, socialist states have been able to win immense victories. China, for instance, eradicated extreme poverty in what was “likely the greatest anti-poverty program achievement in the history of the human race” [36]. Cuba recently redefined the family through the passage of its new Families Code, written democratically and passed by popular referendum. The Code expands the rights of the most oppressed: women, children, LGBTQ people, and the elderly. For these socialist states to flourish, and to eventually wither away, imperialism must first be defeated.

Imperialism is blocking the development of socialist states and projects everywhere. As organizers in the U.S., it is our special duty to make socialist revolution in our country so that we may not only free ourselves, but also free our siblings around the world from the scourge of U.S. imperialism.  Once society is organized “on the basis of free and equal association of the producers,” we “will put the whole state machinery where it will then belong–into the museum of antiquities, next to the spinning wheel and the bronze ax” [37]. This is the communist horizon, in which the people through their state organs fulfill our dreams of organizing society in our own name.


References

[1] Louis Althusser, “Ideology and Ideological State Apparatuses: Notes Towards an Investigation,” inLenin and Philosophy and Other Essays, trans. B. Brewster (New York: Monthly Review Press, 1970/2001), 95-97. Availablehere.
[2] Martin Carnoy,The State and Political Theory(Princeton University Press, 1984), 10.
[3] V.I. Lenin “The State and Revolution: The Marxist Theory of the State and the Tasks of the Proletarian Revolution” inLenin Collected Works (Vol. 25): June-September 1917, 385-487 (Moscow: Progress Publishers, 1918/1964), 394. Also availablehere.
[4] Frederick Engels,The Origin of the Family, Private Property and the State(New York: International Publishers, 1884/1972), 229. Also availablehere.
[5] For an analysis of the U.S. state, see Eugene Puryear, “The U.S. State and the U.S. Revolution,”Liberation School,10 July 2022. Availablehere.
[6] Lenin, “The State and Revolution,” 398.
[7] Ibid., 392; For more context on why Lenin took up this study, see Brian Becker, “How the Ideas of ‘The State and Revolution’ Changed History,” inRevolution Manifesto: Understanding Marx and Lenin’s Theory of Revolution,ed. Ben Becker (San Francisco: Liberation Media, 2015), 8-9.
[8] Chas Critcher, Tony Jefferson, John Clarke, Brian Roberts,Policing theCrisis: Mugging, theState andLaw andOrder(London: Macmillan, 1978), 394.
[9] Mapping Police Violence, “2021 Police Violence Report” Availablehere.
[10] Ibid.
[11] Roy Walmsey, “World Prison Population List,” 12th ed.,Prison Policy Initiative, 2018. Availablehere; Wendy Sawyer and Peter Wagner, “Mass Incarceration: The Whole Pie 2022,”Prison Policy Initiative, 14 March 2023. Availablehere.
[12] Sawyer and Wagner, “Mass Incarceration.”
[13] Karl Marx and Frederick Engels,The German Ideology: Part One, ed. C.J. Arthur (New York: International Publishers, 1932/1970), 64; For more on Marx and ideology, see Derek Ford, “What is Ideology? A Marxist Introduction to the Marxist Theory of Ideology,”Liberation School, 07 September 202.1.
[14] Marx and Frederick Engels,The German Ideology,64, emphasis added.
[15] Ibid., 65.
[16] Althusser, “Ideology and Ideological State Apparatuses,” 96.
[17] Nickie Louise, “These 6 Corporations Control 90% of the Media Outlets in America. The Illusion of Choice and Objectivity,”TechStartups, 18 September 2020. Availablehere.
[18] Althusser, “Ideology and Ideological State Apparatuses,” 104.
[19] Ibid., 89.
[20] Samuel Bowles and Herbert Gintis, Schooling in Capitalist America: Educational Reform and the Contradictions of Economic Life(New York: Basic Books: 1976), 12.
[21] See, for example, William Ayers, “The Criminalization of Youth: Politicians Promote Lock-Em-Up Mentality,”Rethinking Schools12, no. 2 (1997/1998). Availablehere.
[22] Bowles and Gintis,Schooling in Capitalist America, 265.
[23] Ibid., 285.
[24] Tracey Onyenacho, “Black and Brown Students Are Organizing to Remove Police From Their Schools,”ColorLines, 21 July 2020. Availablehere.
[25] Karl Marx and Friedrich Engels,The Communist Manifesto, trans. S. Moore (New York: Penguin Books, 1888/1967), 221.
[26] Karl Marx,Capital: A Critique of Political Economy (Vol. 1): The Process of Capitalist Production, trans. S. Moore and E. Aveling (New York: International Publishers, 1867/1967), 229. Availablehere.
[27] For more on the Paris Commune, see: Richard Becker, “Vive La Commune! The Paris Commune 150 Years Later,”Liberation School,March 18, 2021. Availablehere.
[28] Marx and Engels,The Communist Manifesto, 194.
[29] Lenin, “The State and Revolution,” 424.
[30] For a definition of socialist revolution, see Nino Brown, “What Does it Take to Make a Socialist Revolution?”Liberation School, 29 September 2022. Availablehere.
[31] Lenin, “The State and Revolution,” 467.
[32] Ibid., 477.
[33] Richard Becker, “The Soviet Union: Why the Workers’ State Could Not Wither Away,” inRevolution Manifesto: Understanding Marx and Lenin’s Theory of Revolution,ed. Ben Becker (San Francisco: Liberation Media, 2015), 58.
[34] Ibid.
[35] Global Times, “Global Times interview: Brian Becker on socialism and the U.S. campaign against China,”Liberation News, 05 July 2022. Availablehere.
[36] Ibid.
[37] Engels,The Origin of the Family, Private Property and the State, 232.

Cornel West, the Pitfalls of Bourgeois Politics, and Forging a New Future Among the Rubble

By Colin Jenkins


On Monday, June 5th, Dr. Cornel West announced his bid to run for the presidency of the United States in 2024. Coming on the heels of two such runs by Bernie Sanders, as well as current runs by Marianne Williamson and Robert Kennedy, Jr. West is seeking to fill what many view as a “progressive” void on the grandest electoral stage. However, in contrast to the other three, West, a longtime member of the Democratic Socialists of America (DSA), will shun the Democratic Party and run on a third-party ticket under the People’s Party.

West’s announcement came via his Twitter account, where he has one million followers, and has amassed over 18 million views, 47k likes, and 18k shares in a few days. The announcement coincided with an interview on Russell Brand’s Rumble livestream, Stay Free, and sparked a flurry of mainstream news reports over the last few days.

As the buzz continues to gain momentum, we should ask ourselves a few questions. What does this candidacy mean for working-class politics? Considering the recent betrayals by Bernie Sanders, can we expect anything different from West? Can any significant change come from participating in bourgeois elections? And, finally, should working-class people invest our time, energy, and resources to support West?

 

What does this mean for working-class politics?

While West’s candidacy could properly be described as the most potentially-overt, working-class (aka anti-capitalist, left-wing) endeavor we have seen on this stage since perhaps the 1960s, it remains to be seen how far he is willing to go. Outside of the Green Party, which has made strides to fill this void in recent years by including explicitly anti-capitalist wording in its national platform and running candidates such as Ajamu Baraka, there is no actual, organized, mainstream left in the United States. Socialist parties that are grounded in working-class emancipation exist, but they are typically small, fragmented, at constant war with one another, and subjected to mainstream censorship. The Green Party itself falls into the same traps, is scattered and unorganized due to a lack of resources, and has been chronically hamstrung by the capitalist duopoly’s (Democrats and Republicans) increasingly difficult standards for getting on ballots.

A major problem for authentic working-class politics in the US is the widespread misconception that Democrats and liberals are, in fact, “left wing.” This is an ahistorical belief that is ignorant to the formation, and subsequent historical developments, of political ideology. It is also an issue that has been historically unique to the US, as an international powerhouse birthed from the fascistic wombs of Native Genocide and chattel slavery and maintained by fascist tendencies embedded within the utter dominance of capital (the wealthy minority) over labor (the working majority). It goes without saying that the US government, in serving global capital, has thrived on exploiting not only much of the world, especially the Global South, vis-à-vis colonialism and imperialism, but also much of its own population, especially working-class peoples from historically-marginalized demographics (black, brown, women, migrants).

Thus, the country’s proclaimed “democracy,” or “republic,” has never actually been democratic in any genuine manner because self-determination and self-governance do not, and cannot, exist under capitalist modes of production. A “common good” can also not exist, which means that a so-called “social contract” cannot exist. These are realities that were firmly understood by the founders of the country, all of whom were privileged men of wealth hell-bent on breaking free from the confines of a monarchy while simultaneously arranging their own elaborate system of class dominance for centuries to come. The masses have been led to believe that the two capitalist/imperialist political parties which run the US exist in vastly different ideological wings, and that we have civic empowerment through the act of voting. However, this could not be further from the truth. And a West candidacy has the potential to destroy this illusion simply by showing the people what a genuine working-class (aka left-wing) candidate looks like – something most have never seen.

However, before we decide on where to stand with West’s campaign, there are many questions that need to be pondered. Because West’s track record is a mixed bag. There are aspects of his politics that are promising, just as there are aspects that are problematic. In light of the last few elections, we can’t help but ask ourselves if he will choose the same path as Bernie Sanders by building potentially radical momentum among the masses, only to pull the plug and herd us back to the Democrats? Or will he understand the importance of truly breaking from not only the capitalist duopoly, but also the dominant bourgeois (capitalist) institutions, narratives, and psychological tactics that have us all trapped in a tightly-manicured ideological space, inundated with delusions, paranoia, and hysteria pushed by capitalist media? Will he use this campaign in an ironically-masterful manner to steer us away from the electoral arena? And, if so, can he leave us with at least a foundation of formidable working-class organizations that are prepared for both the fascist wave and the demise of both capitalism and the United States as we know it?


the bernie lesson, the good and the bad of west, and will we ultimately be sold out again?

So, will West and his campaign ultimately herd us back to the Democratic Party? Anyone who has been involved in working-class politics – most notably, the Bernie Sanders campaigns – would likely ponder this question with fear, and understandably so. Sanders has been the closest thing we have had as a representative of the working class on a national stage in decades. Sanders’ first run in 2016 was especially electric in this regard, as he railed against capitalist greed, did not shy away from the “socialist” label, and generally maintained a solid campaign in support of the working-class masses, at least by US political standards. In terms of tangible results, Sanders spearheaded a formidable organizational following and gave millions of young adults the courage to call themselves “socialists,” even if perhaps many still did not know what this meant.

However, as beneficial as Sanders was to many, some noticed warning signs early. In a 2015-piece at Black Agenda Report, as the Sanders phenomenon began to gain steam, the late Bruce Dixon published a scathing critique, and what would come to be a prophetic warning, about Sanders serving as a “sheepdog” for the Democratic Party and its anointed candidate, Hillary Clinton. Unfazed by the momentum, Dixon brilliantly noted,

“Spoiler alert: we have seen the Bernie Sanders show before, and we know exactly how it ends. Bernie has zero likelihood of winning the Democratic nomination for president over Hillary Clinton. Bernie will lose, Hillary will win. When Bernie folds his tent in the summer of 2016, the money, the hopes and prayers, the year of activist zeal that folks put behind Bernie Sanders' either vanishes into thin air, or directly benefits the Hillary Clinton campaign.”

Dixon’s article was labeled as unnecessarily cynical by many at the time. However, to those who had followed electoral politics from a working-class perspective for some time, it was an accurate reflection of a decades-old tactic used by Democrats:

“1984 and 88 the sheepdog candidate was Jesse Jackson. In 92 it was California governor Jerry Brown. In 2000 and 2004 the designated sheepdog was Al Sharpton, and in 2008 it was Dennis Kucinich. This year it's Vermont senator Bernie Sanders. The function of the sheepdog candidate is to give left activists and voters a reason, however illusory, to believe there's a place of influence for them inside the Democratic party, if and only if the eventual Democratic nominee can win in November.”

In the end, Dixon’s warnings and predictions came to fruition. Sanders did, in fact, throw in the towel, publicly lauded Clinton, and asked his army of loyal followers to support her in the general election against Trump.

A much greater degree of skepticism followed Sanders’ second run in 2020. In a 2019 piece for Left Voice, Doug Greene exposed Sanders as a consistent supporter of US imperialism, opening with the following breakdown:

“On February 19, 2019, Vermont Senator and “democratic socialist” Bernie Sanders announced his plans to run for the Democratic Party nomination for President. The announcement was met with cheers from large swaths of the American left who identify with his support for expanded labor rights, Medicare for All, free college, and a litany of other progressive issues. Those appear to be very compelling reasons to back the Sanders’ campaign. However, when it comes to American imperialism and war, Sanders may offer slightly different rhetoric than other Democratic candidates or Donald Trump, but his record proves him to be no alternative at all.”

Greene went on to provide detailed examples of Sanders’ support of the US war machine as a battering ram for global capital, which included backing the arms industry during the Reagan years, supporting sanctions and bombings during the Clinton years, supporting Bush’s initial response to the 9/11 attacks on the world trade center, providing lukewarm responses to Israel’s brutalization of Palestinians while refusing to support the BDS movement, and finally “by voting in favor of the military budget in 20092010, and 2013, and supporting Obama’s military actions against Libya, sanctions against Russia, providing a billion dollars in aid to the far right Ukrainian government in 2014, and supported arming the Saudi Arabian monarchy to fight ISIS.”

Ultimately, despite being slighted by the Democrats, which pulled every backdoor maneuver possible to push their corporate candidate, Joe Biden, to the forefront, Sanders once again willingly stepped back, publicly proclaimed Biden to be worthy of the office, and asked everyone to support Biden. While Sanders had already lost a significant amount of support after his first betrayal, this second act of treachery seemed to be the final nail in his coffin, and legacy. Now, in retrospect, it is difficult for many of even his loyalist followers to see Sanders as anything other than what Bruce Dixon labeled him – a sheepdog who stole the immense time, energy, and resources that he received from millions and handed it over to the capitalist/imperialist Democratic Party, with no strings attached.

Which now brings us to Cornel West, who happened to be a vocal supporter of Sanders. To be fair, Marianne Williamson or Robert Kennedy, Jr. fit the profile of “sheepdog candidate” much more so than West does. West offers us much greater potential in terms of constructing an authentic, working-class campaign. But, still, we must ask ourselves, is he any different than Sanders?

In many ways, he is. First and foremost, West is not a career Senator of the US imperialist state and a direct surrogate of the Democratic Party. While West supported Sanders during the runups to both presidential elections, he ultimately had the integrity to “disobey” him by endorsing Green Party candidate, Jill Stein, in the 2016 general election. And while West, like many others, threw all of his weight behind the political ascendency of Barack Obama in 2008, he showed bravery and consistency by reconsidering this support shortly after Obama took office, publicly criticizing the country’s first black president for his Wall Street appointments, rampant drone strikes, record deportations, and unwillingness to take action for the struggling working-class masses, including the millions of black USAmericans who experienced no tangible benefits from the administration. In doing so, West faced a harsh backlash from much of the black community, who were understandably high on the symbolic victory and immense significance of seeing a black man in the oval office. Many viewed West’s criticisms of Obama as “petty jealousy,” despite the fact that they were perfectly consistent with West’s track record and represented a level of intellectual honesty that is rare in these times.

West has also remained steadfast in his support of the Palestinian people against the apartheid regime in Israel, something that typically amounts to political suicide in the United States (see the recent example of Robert Kennedy, Jr. quickly changing his tune on this very matter when pressured). And perhaps the most important difference is West’s willingness to shun the Democratic Party and run as a third-party candidate under the People’s Party. There has been much to say about why West chose this relatively-unknown party over the seemingly obvious choice of the Green Party, and that may be worthy of investigation, but the importance of this decision is more so in the blatant rejection of the Democrats, who have maintained a decades-long stranglehold on progressives, much of the working class, a large majority of the black community, and even some socialists, despite ongoing militarism, pro-corporate policies, and covert racism.

West has openly pushed for internationalism and has provided a more nuanced opinion on the situation between Russia and Ukraine, ultimately placing much of the blame on the United States and NATO, while calling for the disbandment of NATO. It is difficult to imagine someone like Bernie Sanders, who is a career Senator of the very state responsible for much of the strife in that region, thinking such things, much less saying them out loud. In fact, Sanders notably hopped on the “Russiagate” train following the 2016 election and has toed the Democratic party line since then.

However, in many ways, West is not different. In 2020, West joined other public intellectuals in supporting Biden as the “anti-fascist choice” in the general election against Trump, essentially going against his consistent opposition of both capitalist parties under the impression that Trump represented the greater threat. West described the battle between the two parties as “catastrophe (Trump and Republicans)” versus “disaster (Biden and Democrats)” and, while noting that Biden was not his first choice, ultimately proclaimed that “catastrophes are worse than disasters” in his official endorsement of Biden:

“There is a difference in neofascist catastrophe and neoliberal disaster,” he said. “Catastrophes are worse than disasters. Disasters have less scope and range regarding certain kinds of issues. I never want to downplay the least vulnerable in our society — our gay brothers, lesbian sisters, trans, Black poor, brown poor, Indigenous poor. They are more viciously attacked by the neofascists than the neoliberals. But the neoliberals capitulate to the attack. I would never say they’re identical, but I would say poor and working people are still getting crushed over and over again.”

On a Facebook post made on September 4, 2020, West shared a video link of his speech along with the explanation that, “An anti-fascist vote for Biden is in no way an affirmation of Neoliberal politics. In this sense, I agree with my brothers and sisters like Noam Chomsky, Angela Davis, Paul Street, and Bob Avakian.” Fifteen months earlier, however, in a Fox News appearance on The Ingraham Angle, West correctly referred to Biden as a “dye-in-the-wool, backward-looking neoliberal with little vision and even less courage” who “represents a past that hurt black people.”

West’s attempts to be a unifying force throughout his role as a public intellectual has led him to appear on platforms that many view as problematic, especially in a time when overt fascism is converging around various forms of bigotry, including Fox News, Joe Rogan’s podcast, Real Time with Bill Maher, and the former founder of the Proud Boys, Gavin McInnes’s, show, to name a few. There are also questions regarding the new People’s Party itself, which has faced criticisms about its ineffective organizing and willingness to include right-wing populists in a big-tent effort to focus on common struggles. This approach has led to some internal strife, rooted mainly in race dynamics, where some black members have felt understandably uneasy about the inclusion of working-class whites who exhibit racist and xenophobic undertones. It is unclear how substantial this problem is within the party but, at a time when identity politics has largely overshadowed and obstructed working-class unity, it is safe to assume it is potentially significant. Nevertheless, West has obviously embraced the party, being a founding member himself, enough to run as its presidential candidate.

West has openly supported the American Descendants of Slavery (ADOS) movement, which may not seem problematic on the surface, as the call for reparations for black descendants of US slavery is a righteous and worthy cause. But, in doing so, West has ignored a perceived betrayal of Pan-African principles by the organization, which excludes most of the African diaspora throughout the world to embrace a peculiarly pro-US orientation. In a nuanced critique of the organization, Broderick Dunlap tells us,

“There is no question that Black folks in the United States are entitled to reparations for slavery, Jim Crow, mass incarceration, and centuries of racist violence. There is also no question that the United States has caused insurmountable harm to Africans outside of the US. To deny that is to deny history and reality. Understanding that the demand for reparations is an attempt to hold America accountable for harm done to Black folks, excluding Black folks from the conversation contradicts what ADOS claims to be trying to achieve. Besides the impracticality of trying to distinguish between people who are deemed ADOS and other diasporic Africans and biracial Black folks, Africans are socialized and racialized the same as Black folks born in the US. This contradiction is the primary reason it would serve ADOS leaders to adopt Black internationalist principles, so they can build a movement ‘informed by and engaged with real-world struggles.’”

Perhaps the most problematic aspect of West’s politics, though, has been his willingness to express anti-communist talking points. This willingness stems from the red-scare era of US history, when anyone and everyone who merely “sympathized” with socialism and communism were ostracized, exiled, imprisoned, and even murdered by the US government. And while such fears have certainly dissipated since the end of the Cold War and disbandment of the USSR, public intellectuals with large platforms and tenures at major universities are seemingly still held to this standard, with Noam Chomsky being the most notable of this bunch.

Please Support Our Work By Donating Today!

West’s longtime association with Michael Harrington’s DSA also represents an in-between, anti-communist position between capitalism and socialism that is often indistinguishable from mid-20th century US liberals. From this standpoint, folks like West and Sanders can safely deliver vague socialist talking points while serving as social democrats, but are ultimately limited by their peculiar faith in US democracy and reformism, which becomes even more problematic by their anti-communism.

West’s constant yearning for unity among the people, while certainly commendable and needed, can and has led to extending an open hand to elements of the working class who are likely irredeemable, if not simply dangerous, due to their fierce bigotry, intense xenophobia, and blatant misogyny. And his unwillingness to commit to forceful politics over vague intellectualism has led him to make problematic assessments, one of which included a tweet from 2011, in which he oddly proclaimed Ronald Reagan as “a freedom fighter in terms of supporting our Jewish bros & sis in the Soviet Union & opposing vicious forms of communism.”

Granted, this tweet was made as part of a series of tweets that addressed Barack Obama’s public adoration of Reagan – ironically stating “this glorification of Ronald Reagan is really a sad commentary on our lack of historical consciousness” and concluding that Obama was “chasing the cheap fantasy of bipartisanship.” But, nonetheless, it provides a good example on how the weight of anti-communism, which seems to be holding West hostage, can be a potentially blinding force during a time when it, as a direct product of Nazism and fascism, needs to be snuffed out once and for all. In the end, such a blind spot is not only a massive liability, but also seemingly suggests the potential to drift back into the hands of the Democratic Party.

 

Can any significant change come from participating in bourgeois elections?

Oddly enough, if any significant change comes from this campaign, it will exist outside the realm of electoral politics. We would be foolish to believe that A) West can win, and B) even if he did win, he would have the power to single-handedly enact policies that would benefit the working-class masses. While this may sound defeatist, it is not. Because the reality is the US government and its entire political system are not only completely controlled by the will of capital, but were deliberately set up by the founders for this very reason: “to protect the opulent minority from the toiling majority,” to paraphrase James Madison.

Does this mean the working class has never won meaningful concessions from the government, via electoral politics? Of course not. Bourgeois democracy, despite its deliberate orientation as a force of capital, has represented a battleground between the class interests of the capitalist minority and the working-class majority in the past. In fact, during times of capitalist crises, the system has responded in ways that have resulted in very real concessions for the working class. In the US, the most notable period that included such concessions came during the 1930s, when “New Deal” policies were implemented in response to the Great Depression. Throughout the 20th century, Keynesianism represented the primary macroeconomic policy direction deployed by the government in its management of capital, using high tax rates on corporations and the wealthy to fund governmental programs designed to both supplement capitalist growth and soften the systemic parasitism of that growth. And, in the 1960s, coming on the heels of radical uprisings throughout the country — most notably, the antiwar and Civil Rights movements — “Great Society” policies were created to provide more assistance and opportunities to working people.

It should be noted, though, that the underlying reasons for many of these concessions were tactical, as they have been made to prevent a radical or revolutionary break from the dominant capitalist/imperialist system. In other words, they were just as much forms of appeasement issued by the capitalist class, for the sake of their own survival, as they were hard-fought gains won by the working class, for our betterment. Many gains were the direct result of organized labor struggles, but were also made possible by the US military’s brutalization and looting campaigns of the Global South via colonialism and imperialism. They were also products of the US’s advantageous post-world-war-two positioning, the Marshall Plan, and the fact that US infrastructure was virtually untouched by the ravages of the war. And much of these gains excluded black and brown members of the US working class, as well as women, all of whom continued to be relegated to hyper-exploited positions within the working class, often confined to internal colonies and subjected to compounded social and material forms of oppression. These inconsistencies, as well as the inability of these reforms to affect the modes of production, left such legislation vulnerable to both circumvention and rollbacks.

It is important to include context behind these concessions because we must understand, first and foremost, that all of capitalist society rests upon a fundamental class struggle between those who own and control the means of production (capitalists) and those of us whose only chance for survival is to sell our labor to those owners (workers). With this understanding, we can see that societal progression, or regression, is the result of this dialectical battle. The sobering reality for the working class is that capitalists always have the upper hand because they have claimed ownership of the means we use to function and survive. And, while capitalist governments like that of the United States have awarded us some rights, and have occasionally given us some concessions, they are ultimately tools that are wielded by the capitalist class to maintain their dominance over us.

Thus, bourgeois (capitalist) democracy is a brilliant scheme for the (capitalist) ruling class because it gives off the appearance of freedom via constitutional documents, legal systems, voting, and a variety of supposed civil/human rights. Beneath the facade are extremely strict power dynamics represented primarily by these class distinctions (again, the minority class who own/control property and the means of production overseeing the majority class whose only basis of survival is our labor). The working-class masses are repressed and controlled in nearly every way possible within this arrangement. Injustice is a daily part of our lives that we learn to accept to survive the drudgery. 

In some instances, where gross injustices occur, we are awarded the "right" to appeal to the systems that exist on the surface, but this "right" always places the burden of proof on us. Therefore, since we have no time, money, energy, and resources to dedicate to these processes (because we're all working our lives away while living paychecks to paychecks), it is incredibly rare for any sort of justice to materialize against a powerful state/class that has seemingly unlimited amounts of time, money, energy, and resources to oppose us. In this never-ending, losing scenario, the ruling class and all of their institutions (including schools and media) can simply say: "we gave you inalienable rights and encourage you to use them if you feel wronged," knowing very well these rights, and the systems put in place to exercise them, are nothing but manufactured dead ends hidden behind virtual freeways.

This systemic understanding brings us back to the question at hand: can significant change come from bourgeois elections? If we were to look at the history of the US, we would surely conclude that it can, as noted above. However, when looking at capitalism as the regressive system that it now is — due to its fascistic foundation of claiming “private property” as a social relationship for capital to employ (exploit) labor; its birth from trillions of dollars of “free capital” generated by chattel slavery; its tendency to centralize wealth and, thus, political/social/governmental power; its cancer-like need for never-ending growth; its bloodlust for expansion and theft via war; and its array of elements that are riddled with internal contradictions which only worsen over time due to perpetually falling rates of profit — we should understand that it has reached a very late stage. In other words, the concessions that were made in the past are, quite frankly, no longer possible. The formation of an industrialized — albeit, mostly white — “middle class” was an anomaly only made possible by the unique stages of historical development that existed in the 20th century.

The capitalist coup called “neoliberalism” put an end to all of that. And it did so during a period of time (1970s/80s) when falling rates of profit were decimating the Keynesian model, the gold standard was removed, monopoly capitalism became entrenched, corporate governance (what Mussolini himself referred to as “fascism”) was cemented, and globalization and financialization became prominent factors in wealth extraction. Pro-capitalists will claim all of these things are “artificial mutations” of “true, free-market” capitalism, caused by “too much government involvement,” but the truth is they are mature stages of capitalism that were inevitable, absent a socialist revolution. Clever terms like “cronyism” and “corporatism” merely refer to natural developments caused by capital accumulation (and, conversely, widespread dispossession) and the concentration of wealth and power that has allowed capitalists to gain control of all aspects of society, including the entirety of government.

The sobering lesson from all of this is that any meaningful concessions from the capitalist class (via the electoral arena) will likely never materialize during capitalism’s late stages. The system has become so cannibalistic and riddled with crises that it has been feeding on itself for at least the past forty years. The industrialized “middle class,” or aristocracy of labor, has been all but destroyed, small capitalists are being devoured by big capitalists, and the economic system has become fully intertwined with the government. Thus, we are already decades deep into a very real transition from covert fascism to overt fascism, as the system scrambles to shield itself from crises after crises.

During this process, capitalism has been propped up by so many tricks and tactics coming from the capitalist state — corporate subsidies, quantitative easing (“printing money”), constant meddling by the federal reserve, etc. — that it is too far gone to respond to the needs of the people. These tricks and tactics are necessary for the system’s survival; or, in more precise terms, necessary to protect and maintain the wealth of the capitalist minority, by further degrading the working-class majority and perpetually “kicking the can down the road.” But, this road comes to an end. And we are fast approaching that end.

The only thing that capitalists and their state are concerned with now is protecting themselves from the imminent collapse, which means we’re already well into a significant fascist transition. The fact that unfathomable amounts of money are being thrown at military and police during a time when tent cities, homelessness, and drug overdoses are taking over every major city, and working people everywhere cannot afford rent or food, tells us that the US government, which is a direct manifestation of the capitalist class, is unable to see past its own interests to avert this collapse. So, it has chosen to dig in and protect the increasingly wealthy minority from the increasingly desperate majority.

West will not have a chance to win the election, and will likely not even capture a miniscule percentage of the vote. He may not even make the ballots in most states. And, even worse yet, if he were to win the election in some dream scenario and assume “the highest office in the land,” nothing substantial would come from it. Because the system was set up to represent wealth (or capital), not people. And the days of meaningful capitalist concessions are long gone.

Despite this, West and his campaign should approach the election with the intent to win, because that is the way to build genuine momentum. But, in this process, the focus must be on building a new world from the ravages of the inevitable collapse. This is where our time, energy, and resources should be, and should have been for decades now, but we’ve been too enamored with bourgeois politics to begin that transition. However, it’s not too late to regroup and refocus. And West’s campaign, like Bernie’s campaigns, can be a catalyst for this shift. Bernie sold out, chose his career, and failed. West can succeed in serving as a launching pad, for us, if he chooses the correct path.

 

Should working-class people support West’s campaign?

Working-class people should support West’s campaign, if he chooses the right path. We need to divest from bourgeois politics and the capitalist system. A campaign like West’s, which will ironically occur in the bourgeois electoral arena, can be a major catalyst in this divestment. So, what do we need to understand, and what will he need to do, to stay on the right path?

  1. We need to understand that electoral politics are both a time suck and a dead end if the goal is to win elections, assume office, and enact legislation. Therefore, campaigns should only be used to educate, agitate, and form counter-hegemonic and liberatory institutions and organizations.

  2. We need to understand that building working-class consciousness is the primary need at this moment in time. Challenging capitalist propaganda from mainstream media, providing knowledge and historical context, and offering reality-based narratives as a counter to the extreme paranoia and delusion pushed by capitalist media is the way to do this.

  3. We need to understand that authentic working-class politics (aka a left-wing) must be built from the ground-up in the United States. It must initially be anti-capitalist, anti-imperialist, and rooted in the working-class struggle against the capitalist ruling class. In this process, any remnants of anti-communism, which are almost always products of fear and/or ignorance, must be ironed out.

  4. We need to understand that liberal identity politics and culture wars are being disseminated by the ruling class to whip up hysteria among the masses, cause widespread confusion and misdirected rage, and keep the working class not only further divided, but constantly at each other’s throats. We must challenge this head-on by keeping the focus on class struggle while, at the same time, not allowing for bigoted elements to fester, as they are mere remnants of capitalist culture and naturally anti-working-class.

  5. We need to understand that fascism is already here in the US, and it has always been here for many of the hyper-marginalized members of the working class. This understanding includes the knowledge that the capitalist system has become fully intertwined with the capitalist government and is being protected by both capitalist political parties. In other words, Democrats are not anti-fascist; they are just as much a part of the transition to overt fascism as Republicans are.

  6. We need to understand that formidable working-class institutions and organizations need to be built NOW, because time is running out. These organization and institutions must exist completely outside the realm of electoral politics, which means they must be organized, funded, and maintained by us, with no ties to, or relationships with, bourgeois politicians, the capitalist parties, or the US government.

What will West and his campaign need to do to make this happen?

  1. West and his campaign must understand that the purpose of this run is not to win, assume office, and enact legislation. It is also not to build a political party to do these things moving forward. If those things happen to occur as a corollary development, then fine, but the primary goal should be to use this platform to radicalize (aka educate) and organize the US working class.

  2. West and his campaign must use this platform to promote working-class consciousness. This can be done by attacking mainstream (capitalist) narratives head-on, offering counter narratives based in reality, and deconstructing the hysteria and paranoia being disseminated by media.

  3. West and his campaign must show what a true left looks like. This means that he must be unapologetically radical by exposing the roots of our problems, which are not things like immigration, inflation, and “corruption,” but rather are capitalist modes and arrangements of production, imperialism, and the bourgeois state, which has been intentionally constructed to shield these roots. He should expect red baiting and take ownership of it without fear of being “unelectable,” which is easy to do if you are not ultimately concerned with winning an election. He should be openly socialist. He should be clear about what socialism actually is — the people owning and controlling the means that are used to sustain society. He should be clear that the welfare state is not socialism, but rather a necessity of capitalism. He should be clear that social democracy is merely a softer version of capitalism that simply cannot be maintained because of the predatory nature of the capitalist class in this late stage. Using very clear wording, even technical wording, goes against West’s oratory style, but he must make an effort to include such deliberate terminology along with his traditionally soulful approach.

  4. West and his campaign need to keep the focus on class struggle by avoiding the inevitable pitfalls of liberal identity politics and culture wars. This does not mean ignoring the social realities of marginalized identities, which of course are naturally intertwined with class oppression, but rather by constantly keeping the focus on the basis of class. This is something West has done exceptionally well in the past and there is no reason why this should not continue moving forward on this particular stage.

  5. West and his campaign need to express the reality that fascism is already here in the United States and is in a transitional period from being covert (in that it has always existed in the margins as well as in the foundation of both capitalism and the United States) to overt. He must explain that fascism is capitalism in decay. He must explain that the exponential funding of military and police by the capitalist class and its government will naturally come home to roost on the entirety of the US working class. And he must publicly rid himself of the belief that Democrats are allies in the fight against fascism.

  6. West and his campaign must use this platform to build actual organizations and institutions, on the ground, throughout the country, funded and maintained by the people. These organizations and institutions must be constucted to last far beyond this campaign, and must be built with the understanding that they will never work with bourgeois institutions, including the government and political parties owned by the capitalist class. These organizations should exist to meet the most basic needs of the people: food programs, clinics, self-defense, political education, ideological development, etc. all rooted in a working-class culture formed in direct contrast to bourgeois culture.


A means to an end?

From a dialectical perspective, Dr. Cornel West’s announcement to run for president of the US is a seemingly positive development for the working-class masses, in our struggle against the forces of capital. This is not necessarily saying much, as we have had very little reason to pay attention to, let alone participate in, bourgeois elections for quite some time. Thus, this is not positive because West has any chance of winning or assuming office — he does not — but because it provides us the opportunity to finally break away from the stranglehold of bourgeois politics and the two capitalist/imperialist political parties. We should seek to use this campaign as a way to build our own proletariat infrastructure throughout the country — community centers, clinics, food programs, networks, schools, etc. — something that will be needed as both the capitalist system and US government continue their rapid descent into overt fascism.

As West throws down the gauntlet against what he, and many others, see(s) as systemic ills, he will find himself stuck between two vastly different worlds: one where the masses of people desperately need, and I believe are ready for, an unapologetically radical candidate from the left; and another where dominant society and its very real mechanisms of capitalist violence and oppression will simply not allow this need to be delivered. The best thing West can do in this moment is dedicate himself to serving this need. Whether or not he and his campaign choose to use this opportunity as such a catalyst remains to be seen.

By all signs, Cornel West is a social democrat. And, history tells us we should be very wary of the compromising nature of social democrats. So, we should be skeptical. We should continue working on our own efforts and projects to construct authentic, working-class organizations and institutions. We should pace ourselves and not throw too much energy, physical or emotional, behind West and his campaign. But we should also give this a chance to serve our needs — use it as a potential tool whose frequency can increase if we find it on the right path, or decrease and even discarded if it becomes clear that it will not be fruitful. We should attempt to steer it in the right direction because it is the best option we have been given on this type of platform, if only for the fact that it exists outside the Democratic Party.

Our present reality is dismal. Our immediate future is dystopian. Capitalism is rotting away and taking us with it. Fascism is here. The capitalist government and all of its institutions are clearly responding by choosing an increasingly-predatory and barbaric direction. We must forge our own way, dig ourselves in, and prepare for the absolute worst, while building our own institutions that show the promise of a better world. West and his campaign are a potential tool in starting to build this future.

Charter Schools and the Privatization (and Profitization) of Education

By Shawgi Tell

 

Eleven months ago a critical education case came before the 4th U.S. Circuit Court of Appeals in North Carolina (Peltier v. Charter Day Sch., Inc., 37 F.4th 104, 116, 4th Cir. 2022). A main issue in the case pertains to the dress code at “Charter Day School” in Leland, North Carolina, specifically, whether the privately-operated but publicly-funded charter school had violated the rights of female students by stipulating what they could and could not wear. The ACLU reports that, “Girls at Charter Day School, together with their parents, challenged the skirts requirement as sex discrimination under the Equal Protection Clause of the U.S. Constitution and Title IX.”

For general purposes and for the purpose of this case in particular, it is first important to appreciate that, while all non-profit and for-profit charter schools are privately-operated schools, many, including “Charter Day School,” are also owned-operated by a private educational management organization (EMO).[1] This is another layer of privatization, another level of private ownership and control. In this vein, it is important to grasp that the legal framework that applies to private entities differs qualitatively from the legal framework that applies to public entities. Private actors and state actors operate in different legal spheres. The U.S. Constitution, for example, does not apply to the acts of private entities; it applies mainly to acts of government. Indeed, the private-public distinction shapes the laws and institutions of many countries. As a general rule, no public schools in America are operated by an EMO.

It is also legally significant that the parents of the students suing “Charter Day School” voluntarily enrolled their daughters in the privately-operated charter school. No one is forced or compelled to enroll in a charter school in the United States. Nor is the state compelling, encouraging, or coercing “Charter Day School” to adopt any particular dress code or educational philosophy for students.

As a general rule, privatized education arrangements in America (e.g., private Catholic schools that charge tuition) have always been able to adopt the dress code they want without any government interference. It is generally recognized that, as private schools, they can essentially adopt whatever dress code or educational philosophy they wish to enforce, and that parents are under no obligation to enroll their child in a private school if they do not wish to do so. This has been the case for more than a century. It is one of many expressions of the long-standing public-private distinction in law, education, and society.[2]

It is also important to consider that the capital-centered ideologies of choice, individualism, and the free-market encompass the notion of doing something voluntarily, i.e., willingly and freely. It is the reason why charter school promoters repeat the disinformation that charter schools are “schools of choice” (even though charter schools typically choose parents and students more than the other way around).[3] This neoliberal logic is also consistent with the “free market” notion that parents and students are not considered humans or citizens by charter school operators, they are viewed instead as consumers and customers shopping for a “good” school that won’t fail and close, which happens every week in the crisis-prone charter school sector.[4]

Charter schools, to be clear, represent the commodification of education, the privatization and marketization of a modern human responsibility in order to enrich a handful of private interests under the banner of high ideals. For decades, neoliberals and privatizers have painstakingly starved public schools of funds so as to set them up to fail. Then they have mass-tested them with discredited corporate tests to “show” that they are “failing.” This is then followed by a sustained media and political campaign to vilify and demonize public schools so as to create antisocial public opinion against them, which then eventually “justifies” privatizing public education because “privatization will improve education.” Suddenly “innovative” charter schools appear everywhere, especially in large urban settings inhabited by thousands of marginalized low-income minorities.

The typical consequences of privatization in every sector include higher costs, less transparency, reduced quality of service, greater instability, more inefficiency, and loss of public voice. Privatization essentially undermines social progress while further enriching a handful of people driven by profit maximization. To date, whether it is vouchers, so-called “Education Savings Accounts,” or privately-operated charter schools, education privatization (“school-choice”) has not solved any problems, it has only multiplied them.[5]

With this context in mind, let us return to the court case at hand. In a 10-6 vote on June 14, 2022, the Richmond, Virginia-based 4th U.S. Circuit Court of Appeals, “found that that the dress code [at “Charter Day School”] ran afoul of the U.S. Constitution's 14th Amendment guarantee of equal protection under the law.” Girls at the K-8 charter school, it was concluded, should have the freedom to wear pants and not just skirts because they have “the same constitutional rights as their peers at other public schools - including the freedom to wear pants.”

Marking the first time a federal appeals court has ever done such a thing, the Richmond Court found that “Charter Day School” is a state actor (i.e., it is a public school), which means that the Equal Protection Clause of the 14th Amendment does apply to the school.

Consistent with numerous other court rulings over the years, however, the lawyer for “Charter Day School,” Aaron Streett, maintained that the Richmond court issued a flawed ruling because the Equal Protection Clause of the 14th Amendment does not apply to the charter school because the charter school is a private entity and not a state actor like a public school.

According to legal precedent, as a private actor, “Charter Day School” did not deprive any person of their constitutional rights. This view stems in part from the long-standing premise that charter schools are “independent,” “autonomous,” “innovative” schools under the law, that is, they are deregulated “free market” schools, meaning that they are exempt from most of the laws, rules, policies, and regulations that govern public schools. They do not operate like public schools. They are not so-called “government schools.” They are not arms of the state.[6] They are not connected to state authority in the same way public schools are. They are not governed by elected officials like public schools are. Charter schools operate in their own separate sphere. The fact that many charter schools are also owned or operated by private EMOs only adds an additional wrinkle to the public-private dynamic.

“Charter Day School” is currently appealing the case to the U.S. Supreme Court, which may hear the case this summer (2023).

The issue of whether a charter school is a state actor or not is critical because it hits at the core issue about charter schools. This point cannot be overstated. If it is the case that “Charter Day School” is not a state actor, as the lawyer for the privately-operated school argues, then the Virginia court’s ruling represents a form of “harmful government interference” because the 14th Amendment does not apply to private actors.

Under U.S. law, “state action” is defined as “an action that is either taken directly by the state or bears a sufficient connection to the state to be attributed to it.” Another source states that a state actor is “a person who is acting on behalf of a governmental body, and is therefore subject to regulation under the United States Bill of Rights, including the First, Fifth and Fourteenth Amendments, which prohibit the federal and state governments from violating certain rights and freedoms.”[7]

However, as private actors charter schools are not in fact “acting on behalf of a governmental body.” Private actors are not controlled or directed by the state, at least not in the way agencies and arms of the state are, which means that the actions of privately-operated charter schools cannot be called actions taken directly by the state. State action doctrine holds that government is not responsible for the conduct of a private actor.

Even most of the entities that authorize charter schools are not public or governmental in the proper sense of the word. Many charter school authorizers are operated or governed by unelected private persons. Many of the wealthy individuals who operate or govern such entities are hand-picked by wealthy governors. The public, as a matter of course, is omitted in these arrangements. The public has no meaningful say in any part of this set-up. This is on top of the fact that charter schools themselves are not governed by publicly elected citizens either, whereas public schools are. Unelected private persons governing a deregulated private entity (which may also be owned by another private entity) is not the same as elected public school officials governing a public school that serves no private interests, admits all students at all times, has unionized teachers, can levy taxes, and is accountable only to the public.

Unlike charter schools, regular public schools, which have been around for 180 years and educate 90% of America’s youth, are in fact state actors; they are political subdivisions of the state because they not only carry out a public function but are also explicitly delegated authority by the state to carry out various public responsibilities. “Function” and “authority” are not synonyms; they are different concepts. Carrying out a role is not necessarily the same thing as having power to carry out that role. A role can be carried out by a person or entity that derives its responsibility from a higher political power. Its role can be delegated by a more influential power.

Properly speaking, charter schools are not exercising state prerogatives. Nor do they enter into what may be called a symbiotic relationship with the state. Unlike public schools, they are not state agencies proper, which explains why the state does not coerce, encourage, or compel charter schools to act in the same way it coerces, encourages, or compels public schools to act. The state has more influence and control over public schools than it does over privately-operated “free-market” charter schools. In this neoliberal legal setup, the state is not responsible for the policies and operations of deregulated charter schools; charter schools can do as they please; “no rules;” “laissez-faire;” “hands-off,” “autonomy.”  This usually means no meaningful accountability.

Charter schools are intentionally set up to operate outside the parameters and framework governing public schools. This is what makes them “innovative,” “independent,” and different. It is worth stressing again that, in the case of “Charter Day School,” the state played no direct role in creating, directing, or shaping the dress code being challenged by parents who voluntarily enrolled their children in the school. The charter school’s dress code policy was not therefore an expression of state action.

Unlike public schools, charter schools fall under private law, specifically contract law. Charter, by definition, means contract: a legally-binding agreement between two or more parties to do or not do something in a specified period of time with associated rewards and punishments. For state action doctrine this means that just because a private entity has a contract with the government that does not mean that the actions of private contractors like charter schools can be attributed to the state. Simply “partnering” with the state does not make the conduct of a private entity a form of state action. A private actor does not become public, does not become a state actor, just because it contracts with the state.

The issue of whether a charter school is public or not is often confusing to many because there is relentless disinformation from charter school promoters that charter schools are public schools when in reality they are privatized independent entities. Charter schools remain private, independent, deregulated, segregated entities even though they receive public money, are often called public, and ostensibly provide a service to the public. Interestingly, when asked what they think a charter school is, most people say they are not really sure or they think that charter schools are some sort of private school. The average person rarely thinks charter schools are public schools.

To be sure, charter schools cannot be deemed public just because they are called “public” 50 times a day. Under the law, this is not what makes an entity public. Simply labelling something a specific thing does not automatically make it that thing. In the U.S. legal system, merely labeling private conduct “public” does not make it a form of state action. Moreover, receiving public funds does not spontaneously make an entity pubic under the law. Thousands of private entities in the U.S. receive public money, for example, but they do not suddenly stop being private entities.[8]

Only narrow private interests benefit from obscuring the distinction between public and private. Public and private mean the opposite of each other. They are antonyms. They should not be confounded.

Public refers to everyone, the common good, all people, transparency, affordability, accessibility, universality, non-rivalry, and inclusiveness. Examples include public parks, public libraries, public roads, public schools, public colleges and universities, public hospitals, public restrooms, public housing, public banks, public events, and more. These places and services are available to everyone, not just a few people. They are integral to a modern civil society that recognizes the role and significance of a public sphere in modern times.

Private, on the other hand, refers to exclusivity, that is, something is private when it is “designed or intended for one's exclusive use.” Private also means:

  • Secluded from the sight, presence, or intrusion of others.

  • Of or confined to the individual; personal.

  • Undertaken on an individual basis.

  • Not available for public use, control, or participation.

  • Belonging to a particular person or persons, as opposed to the public or the government.

  • Of, relating to, or derived from nongovernment sources.

  • Conducted and supported primarily by individuals or  groups not affiliated with governmental agencies or corporations.

  • Not holding an official or public position.

  • Not for public knowledge or disclosure; secret; confidential.

In its essence, private property is the right to exclude others from use of said property; it is the power of exclusion;[9] it is not concerned with transparency, inclusion, the common good, or benefitting everyone. This is why when something is privatized, e.g., a public enterprise, it is no longer available to everyone; it becomes something possessed and controlled by the few. This then ends up harming the public interest; it does not improve efficiency, strengthen services, lower costs, increase accountability, or expand democracy.

Charter schools are labeled “public” mainly for self-serving reasons, specifically to lay claim to public funds that legitimately belong to public schools alone. If charter schools were openly and honestly acknowledged as being private entities they would not be able to place any valid claim to public funds and they would not be able to exist for one day. This presents a contradiction for defenders of charter schools who want to “have it both ways,” that is, be public when it suits them and act private when it serves them. This is the definition of arbitrary and irrational.

To be clear, the relationship between the state and charter schools is not the same as the relationship between the state and public schools. This is one reason why the rights of students, teachers, and parents in charter schools differ from the rights of students, teachers, and parents in public schools. Thus, for example, while the vast majority of public school teachers are unionized, about 90% of charter school teachers are not unionized. Charter schools are notoriously anti-union. They energetically fight efforts by teachers to unionize to defend their rights. Teachers in charter schools are considered “at-will” employees, meaning that they can be fired at any time for any reason. This is not the case in public schools where due process, tenure, and some collective security still exist. Conditions are more humane and more pro-worker in public schools, even when these chronically-underfunded and constantly-vilified schools face one neoliberal assault after another. This is also linked to why many charter schools across the country can legally hire numerous uncertified and unlicensed teachers.

Another profound difference between charter schools and public schools is that the former cannot levy taxes while the latter can. A tax, as is well-known, can only be laid for a public purpose, which means that charter schools do not possess the characteristics of a political subdivision of the state; they are not fully exercising a public function.

Many other legal differences could be listed.

It would be more accurate to say that charter schools resemble traditional private schools far more than they resemble regular public schools, yet they continue to be mislabeled “public schools.”[10] In practice, charter schools are quintessentially private schools. See Outlaw Charter Schools: Can A Charter School Not Be A Charter School? for additional analysis of these themes.

The question of whether a charter school is a state actor or not also has big implications for thousands of other organizations (e.g., hospitals, utility companies, colleges, etc.) across the country because various constitutional provisions typically do not apply to private entities and businesses. This case is therefore of national importance. The public-private distinction at stake in this education case goes beyond the issue of the dress code at “Charter Day School.”

The “Charter Day School” case is currently in the hands of the U.S. Supreme Court. The issue at stake—the public-private distinction—is so significant that, on January 9, 2023, the U.S. Supreme Court asked President Joe Biden’s administration to give their view on the case. The U.S. Supreme Court States that the key issue at stake is: “Whether a private entity that contracts with the state to operate a charter school engages in state action when it formulates a policy without coercion or encouragement by the government.” This move is seen by charter school promoters as a positive sign that the highest court in the land is willing to consider the case.

In the final analysis, with or without a ruling from any court, as privatized, marketized, corporatized arrangements that celebrate consumerism, competition, and individualism, charter schools have no legitimate claim to the public funds, facilities, resources, and authority that belong only to public schools. No court ruling, one way or the other, will change this fact. Claiming that charter schools are public schools for the purpose of laying claim to public wealth that belongs solely to public schools, damages public schools, the public interest, the economy, and the national interest. It does not help low-income minority youth or close the long-standing “achievement gap” rooted in poverty, racism, inequality, and disempowerment.

Charter schools do not raise the level of education or improve society. Thirty plus years of evidence shows that charter schools mainly enrich narrow private interests. Without charter schools, public schools would have tens of billions of additional dollars to pay teachers and improve learning for all students, especially low-income minority students enrolled in urban schools. This would make a huge difference. No charter schools would also mean that thousands of students, teachers, and parents would no longer have to feel angry and abandoned by charter schools that close every week (often abruptly).

Neoliberals have never cared about public schools or the public interest; they are masters of disinformation and self-serving to the extreme. Neoliberals have worked ceaselessly over the last few decades to methodically privatize public education in America under the banner of high ideals while actually lowering the level of education, increasing chaos in education, and enriching a handful of people along the way. The so-called “school choice” political-economic project has little to do with advancing education and improving opportunities for millions of marginalized youth and more to do with profit maximization in the context of a continually failing economy. “School choice” has brought immense suffering to public education and the nation. “School-choice” does not have a human face.

The only sense in which charter schools may be called state actors is that they are neoliberal state actors because they are actively organized by wealthy individuals and groups that control and influence many state positions, levers, institutions, and individuals. In this sense, charter schools are indeed acting on behalf of the neoliberal state and are therefore neoliberal state actors. This is bound to happen in a society where Wall Street and the state become indistinguishable.

About 3.5 million students are currently enrolled in roughly 7,600 charter schools in 45 states, the District of Columbia, Puerto Rico, and Guam.

 

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.

Notes

[1] It is also worth recognizing that the non-profit/for-profit distinction is generally a distinction without a difference, that is, both types of charter schools engage in enriching a handful of private interests under the veneer of high ideals; profiteering takes place in both types of schools.

[2] See the works of Jürgen Habermas for further discussion and analysis of the origin and evolution of the public sphere in the Anglo-American world.

[3] See School’s Choice: How Charter Schools Control Access and Shape Their Enrollment (Teachers College Press, 2021).

[4] See 5,000 Charter Schools Closed in 30 Years (2021). This is a high number of charter school closures given that there are only about 7,600 charter schools operating in the U.S. today.

[5] See The Privatization of Everything: How the Plunder of Public Goods Transformed America and How We Can Fight Back (2023).

[6] In March 2023, in a separate case, the US Court of Appeals for the Fifth Circuit affirmed that IDEA, a charter school operator, is not an arm of the state.

[7] The phrase “state action” does not appear in the U.S. Constitution.

[8] As a matter of principle, no public funds should flow to any private organization because such funds are produced by working people and belong rightfully to society as a whole.

[9] The right to exclude is “one of the most treasured” rights of property ownership.

[10] In Rendell-Baker v. Kohn, 457 U.S. 830 (1982), the court held that “Even when a private school is substantially funded and regulated by the state, it is not a state actor if it is not exercising state prerogatives.”

Leftist Thought and Social Media in the Information Age

By Zoe Thomas

 

Republished in modified form from The Michigan Specter.

 

Fifty years ago, people encountered leftist thought primarily through activism, published works, and educators. In recent years, however, this has changed drastically. Today, for better or worse, the internet is the primary means through which leftism is disseminated and consumed. 

As a vehicle for spreading progressive ideas, the internet has largely been a democratizing force. Ideology is no longer solely the terrain of a relatively educated, elite vanguard. These days, you do not need to enroll in a class or even buy a book to learn about socialism. The information is freely available online and thus far more accessible to the average person.

Of course, more traditional, academic sources are available online, which does increase access to the scholarly writing of Marx and Marxists. However, this kind of literature can be intimidating and largely inaccessible to some people. Theory written centuries ago, or even modern theory written by academics, can even represent another language that enforces a kind of class divide along educational lines. To combat this and reach a broader audience, many modern leftist creators present similar ideas in a more entertaining, comprehensible way. 

Their efforts have gone a long way toward demystifying leftist ideas. This has allowed hisorically-obscured views to filter into the mainstream. But the new brand of leftist content isn’t just more accessible; it is also more relevant to the average person. Rather than just presenting centuries-old ideas, socialist creators are applying them to contemporary issues to foster practical social consciousness.

As leftist creators gain a foothold online, they are counterbalancing the conservative skew of platforms like Twitch and Reddit. And having such content in these spaces matters. It challenges the right-wing media monopoly head-on and obstructs dangerous pipelines that threaten to brainwash vulnerable young people with reactionary and regressive ideology.

But new leftist media is not without its flaws. While simplifying complex issues can be helpful, creators too often oversimplify them for marketing reasons. Moreover, some creators cultivate troubling cults of personality, touting their opinion as fact and punishing intracommunity dissent.

Indeed, many of the new left-wing personalities are of questionable moral character and frequently engage in blatant hypocrisy by clout-chasing. Of course, there are levels to their indiscretions, ranging from the purchase of expensive sports cars to using racial slurs in an attempt to win over the Right.

Perhaps the most worrying trend in new leftist media is that much of it falls prey to debate culture. Progressive commentators frequently engage with the arguments of their mainstream opponents, creating an industry of “responding to the Right.” But this approach mostly fails to win hearts and minds. Instead, it usually redounds to a battle of wits that leads nowhere.

When two career commentators debate online, it can give the appearance of real people having a conversation in which both parties listen and consider one another’s ideas. Yet, in these fabricated interactions, they both always come out on top, profiting off of important political issues that affect people’s lives. This is yet another area of politics where monetary incentives are a thoroughly corrupting force.

Although the benefits of exposing more people to leftist thought with social-media tactics are incredibly valuable and important, the manner in which it is being done leaves a lot to be desired. To be successful and remain true to its cause, online leftism must not just “fight the Right,” but exist independently from it, so as to promote the people and ideas that have given the movement its power.

Zoe Thomas is an undergraduate studying political science at the University of Michigan and a staff writer for The Michigan Specter.