Politics & Government

Cuba is Resilient, the US is Unrelenting: An Analysis of US Activities in Cuba and the Current Protest Movement

[Photo credit: Alexandre Meneghini / Reuters]

By Canyon Ryan

On the weekend following the assassination of Haitian dictator-to-be Jovinel Moïse, with all eyes on the Carribbean, thousands of Cubans rose up in condemnation of food and medicine shortages, long queues for goods, dwindling living standards, the embargo, and the government. The protests were the largest in the last 25 years, with people turning over police cars, looting shops, throwing rocks at government buildings, and fighting with police.

The protests come just weeks after the United Nations near-unanimously voted to denounce the unilateral U.S. embargo against the nation for the 29th consecutive year, with only the settler-colonialist states of Israel and the U.S. voting against the Resolution. What’s more, last week the Wall Street Journal reported that the Biden Administration was deliberating the tempering of U.S. sanctions as a coercive measure against enemy states.

Alas, spontaneously Cubans rebelled, putting the nation in the international spotlight for having its largest protests since the Maleconazo uprising in 1994. Suddenly, Joe Biden is being forced to take a position beyond, “the U.S. stands with the people of Cuba”. Will his Administration stay true to his campaign promises to return to dialogue with the Cuban government and release the 243 additional Trump sanctions (and other restrictions), or will Biden choose a hardline position and increase sanctions against Cuba? Maybe he will sit on his hands, as most U.S. Presidents have, and allow the NGOs and CIA to slowly destabilize the social and political systems of the country, knowing full well the embargo is doing just that to the country’s economy. So far, all we have heard from Biden is that there will be no easing of restrictions Trump placed on remittances to Cuba, and Biden intends to extend sanctions on Cuban officials.

This article will analyze the U.S. interference in contemporary Cuban affairs, the Cuban protests and their roots, the social insecurities the Island is currently facing, the international coverage of these historic protests, and attempt to foresee how the protests may pan out.

 

US Interference in Contemporary Cuba

Beyond the U.S. imposed embargo on Cuba which has cost the Island more than $130B since 1962, the U.S. has concocted various nefarious plots designed to harm the government, and at times the people of Cuba. You may have heard of the more sensationalized stories about U.S. involvement in Cuba, post-Revolution, such as Operation Mongoose, the more than 638 assassination attempts aimed at Fidel Castro, the plot to depilate Castro’s beard, and the scheme to dose Castro with hallucinogines. But many are unfamiliar with more recent attempts to undermine the Revolution. The following examples hold relevance and add clarity to the current protest movement, and hopefully will enlighten those curious for context on Cuba.

Much of this activity has been encouraged and financed by Non-Governmental Organizations (NGOs) from the U.S., being wielded as soft-power hammers to continually oppress the Island. Allen Weinstein, cofounder of the National Endowment for Democracy (NED), once remarked, “a lot of what we do today was done covertly 25 years ago by the CIA”. Indeed, the NED through its various appendages, as well as USAID and the State Department, work surreptitiously to support anti-Castroists in a multitude of ways.

 

Cuban Diaspora Research Regarding Regime Change

Founded in 1999, the Institute for Cuban and Cuban-American Studies (ICCAS) was established to conduct academic research and promote discussion on Cuban and Cuban-American relations out of the University of Miami (UM). By November 2001, ICCAS was accepted for a grant of $6,000,000 by USAID titled “Cuban Transition Project” to “study and make recommendations for the reconstruction of the island once the post-Castro transition begins in earnest”.

Manuel Jorge Cutillas served as the Advisory Board’s Chairperson to the CTP for much of the project’s existence. Cutillas is the great-great-grandson of Don Facundo, a Spanish businessman who founded the Bacardi rum distillery in 1862. Raised in Santiago, Cutillas moved to the U.S. where he earned his Bachelors of Science in Troy, New York. After graduating, Cutillas moved back to Cuba and continued in his familial footsteps working as the Assistant Distillery Superintendent of Bacardi in 1955. After the 1960 Revolution, Castro’s Administration seized and nationalized Barardi properties, utilizing the revenues for the benefit of Cuba’s development. Cutillas eventually fled to the U.S., landing in Miami and settling in the Bahamas where Bacardi & Company Ltd. established its headquarters. In 1997, Cutillas became Chairperson of the Center for a Free Cuba, a seat he served until his death in 2013.

Serving as the Senior Academic Advisor for the CTP was Antonio Jorge who worked as the Vice Minister of Finance, the Chief Economist of the National Association of Manufacturers in Havana (1956-1957), and Chief Economist of the Cuban government. In 2000, ICCAS-CTP published “The U.S. Embargo and the Failure of the Cuban Economy” which aimed to analyze the effects of the blockade. Jorge’s conclusion is a “terse” one in which he proclaims “the embargo has not harmed the Cuban economy” and that it would be unwise for the U.S. to lift the embargo without a “firm commitment to the democratization and market reforms that [Castro’s] regime has stubbornly opposed for the last 40 years”. He further criticizes Castro’s “catastrophic decision to remove a prosperous, modernizing society from the western world’s political and economic orbit... for which he must assume full responsibility”, which translates to a critique of Castro’s removal of Cuba from the imperial dominance of the U.S. and support for all Western aggression against the island thus far.

Alas, this is the kind of work USAID is sponsoring. Materially biased anti-Castroist elites being paid millions to conduct ‘research’ regarding Cuban political economy while also plotting how to privatize state assets and introduce the economy to international exploitation once Castro is no longer.

 

The Establishment of ZunZuneo

In 2009, with direct U.S. involvement through USAID, for-profit tech contractor Creative Associates International launched “ZunZuneo”. ZunZuneo (otherwise known as the ‘Cuban Twitter’) was a website and SMS service which existed in Cuba and was used to skirt censorship laws on the Island. As part of USAID’s push for ‘internet freedom’, the platform was established to attract Cuban youth and serve as a form of communications between subversives. Establishing a Cuban user base was made easy for Creative Associates as they had seemingly illicitly obtained approximately 500,000 Cuban phone numbers from an internal government source. The Associated Press reported that the project was earmarked by USAID at an estimated $1,600,000, under an unspecified project in Pakistan. USAID has disputed this claim.

The U.S. worked tirelessly throughout the project to cover their tracks. After contracting Creative Associates to develop the software, USAID hired Mobile Accord, a Denver tech startup, to work on stabilizing the platform while also concealing its foundations. Mobile Accord considered a dozen European candidates to take over ZunZuneo, enshrouding its background throughout the process of marketing the platform, to no avail.

Messages on ZunZuneo would funnel through two countries, neither using U.S.-owned servers, so as to remove traffic from Cuban purvey and disguise U.S. involvement. The clandestine operation was activated the same year that Alan Gross was arrested for sneaking satellites into the country. Gross was working for Development Alternatives, Inc., an NGO subcontracted by USAID to help provide internet connectivity to the Island using U.S. government operated satellites. Gross smuggled laptops, smart phones, hard drives and networking equipment into Cuba while traveling with fellow ideologues (whose identities he later compromised to Cuban officials) under the cover of traveling as Jewish-American ‘humanitarian aid’ delegations. We are to believe the two projects are unrelated, as though the U.S. and its foreign appendages sponsor programs for millions of dollars designed to destabilize a designated state-sponsor of terror in a vacuum.

ZunZuneo would peak at approximately 40,000 members, collapsing without notice in 2012 as the USAID grant coffers emptied and the software proved prone to blackouts. Many users were unaware that the program was developed in the U.S. for the purpose of subversion.

 

Infiltration of the Hip Hop Scene

Around the same time that ZunZuneo launched, USAID (again through Creative Associates) was sponsoring and promoting the underground hip hop scene in Cuba. Aldo Rodriguez and his group Los Aldeanos had gained notoriety after the release of their album “Censurado”, a compilation of protest songs opposing the government. In a county where the government holds power over the hip-hop artist’s union (Agencia Cubana de Rap), Los Aldeanos were preaching a unique message not regularly heard by hip hop heads.

The program went much further than just sponsoring Los Aldeanos concerts. In the process of building a counter-revolutionary constituency, the contractors of the campaign established TalentoCubano.net, building a list of 200 'socially conscious youth’ they could hopefully weaponize against the Cuban state. Contractors also created a front company in Panama to funnel money into Cuba which was used to print and distribute DVD’s on the dissident cultural movement in Cuba that could then subvert Cuba’s censorship laws.

Much like the concealing of U.S. support when pitching ZunZuneo to outside financiers, Creative Associate’s pointman Rajko Bozic (who played a role in supporting the overthrow of Slobadon Milosevic in Serbia through similar means) was sure not to disclose USAID’s involvement. Numerous artists were targeted by the operation, resulting in Cuban officials detaining and confiscating incriminating evidence from participants working on behalf of the U.S. government. Thus, the organic protest movement became a weapon for USAID. What’s worse, it built reason for Cuban authorities to be skeptical of all subversive hip hop, meaning USAID delegitimize the entire phenomena, beyond their own failed operation.

 

Bolstering an Independent Civil Society

In the 21st century alone the U.S. has (on the books) spent more than $250,000,000 in Cuba, largely on “civil society and government” grants from the U.S. State Department and USAID, mostly funneled through the NED.

Between 2019 and 2021, Directorio Democratico Cubano (DDC), which runs Radio Republica, received approximately $1,000,000 from the State Department and USAID for radio broadcasting, humanitarian aid, civil society engagement and the like. Radio Republica considers itself “the voice of the Cuban resistance”, while the tax-exempt Miami-based DDC has since 1996, ‘promoted freedom and democracy for Cuba in the face of the current dictatorship’.

Over $1,375,302 in the NED 2020 Cuba budget was dedicated to promoting uncensored literature, broadcasts, internet and media prohibited on the Island, while an additional $1,626,022 was earmarked for supporting independent labor organizations, independent music groups, independent human rights organizations, and independent cultural organizations. Of course, the independence of these organizations is questionable considering they receive funding from the U.S. government and its private beneficiaries.

Global Americas, an “independent” think-tank that received two payments of $50,000 in 2015 and 2016 by the NED, wrote an article in May, 2018 titledLaying the Groundwork for Insurrection: A Closer Look at the U.S. Role in Nicaragua's Social Unrest” that notes, “US [sic] support has helped play a role in nurturing the current uprisings.” U.S. support came in the form of grants from the NED, “focused on strengthening civil society, improving accountability and governance, fostering a culture of human rights, and reinforcing democratic ideals and values”. The ‘uprisings’ in question were the 2018 protests that resulted in clashes between the FSLN government and counter-revolutionary protesters; resulting in 440 estimated deaths on both sides and the unanimous U.S. Senate passage of the ‘NICA [Act]’, which prohibits Nicaragua from receiving U.S., International Monetary Foundation, and World Trade Organization loans.

 

US Interference in Latin America and the Caribbean

 The above information is used to demonstrate U.S. NGO interference in Cuban affairs since the 21st Century began. While just four instances, these projects are symbolic of a larger systematic attempt to undermine the Cuban Revolution. It is important to note that since 1995 Cuba has been in a state of recovery from the Special Period. This convalescence was greatly assisted by Hugo Chavez’s coming to power in Venezuela, which generated a massive wave of leftist governments achieving a position of authority in their countries and the proliferation of left-alliances across the region. Moreover, Chavez believed in the Cuban Revolution, and through South-by-South assistance sent Cuba fuel in exchange for Cuban administrators and health professionals. But many, if not all of the left in Latin America looked to Cuba as an inspiration and example of what was possible without reliance on international banks and U.S. support. Thus, this period of rehabilitation coincided with a period of Cuban pride.

However, when the pink tide ended so did many of the regional gains. Venezuela, Cuba’s greatest ally, found itself in a dire situation as oil prices plummeted, economic mismanagement caught up to the PSUV and the opposition was able to assert itself with some coordination (and U.S. assistance). U.S. interference in regional affairs further regained primacy as the U.S. turned away from much of its earlier activities in West Asia and started prying into Latin America and the Caribbean once more. In order to regain hegemony in the region, the U.S. overthrew Jean Bertrand Aristide in Haiti (for the second time), Hugo Chavez for a period of days in Venezuela, and Manuel Zelaya in Honduras, and assisted in the lawfare removal of Lula da Silva in Brazil. All the while, the U.S. was establishing relationships with leaders happy to be sycophants for the Empire to the North.

Cuba, forever defiant under revolutionary leadership, refused to comply with regional alterations directed by U.S. pressure and continued to build alliances with the pink tide governments which remained in positions of power, namely Bolivia, Nicaragua and Venezuela. For these alliances Cuba has continued to suffer, as have her allies. Bolivia was most recently the target of a U.S. supported anti-Indigenous coup, which conducted massacres of peaceful Andean protesters, was quickly submerged by COVID19, and postponed elections for over a year. Incredibly, Evo Morales’ party Movement Towards Socialism (Movimiento Al Socialismo) was able to, despite many legal restrictions and threats, successfully regain power in the elections with Luis Arce securing the presidency in the first-round. However, both Nicaragua and Venezuela have found themselves being suffocated by U.S. sanctions and in serious conflicts with the U.S. NGO-sponsored opposition. Caracas, Havana and Managua have been termed the Troika of Tyranny, and the U.S. Empire is willing to destroy these defiant nations at any cost.

Since taking power, the Troika has existed much to the ire of Washington. Why? Could it be that in 1998 Hugo Chavez inherited a country in which two-thirds of the population subsisted on less than two dollars a day and in the following years decreased the Gini Coefficient by 54%, reduced poverty from 70.8% (1996) to 21% (2010) and extreme poverty from approximately 40% to 7.3%, while 20,000,000 benefited from PSUV sponsored anti-poverty programs? And in Nicaragua, after the U.S. sponsored Contra terrorists plagued the country in indiscriminate attacks while USAID and the NED built an opposition coalition to run the FSLN out of office, Daniel Ortega successfully regained the presidency in 2006. Since then, the FSLN has annually increased minimum wage 5-7% above inflation, improved working conditions across the country and sliced poverty 30% between 2005 and 2014. Could it be that these countries are setting too sincere of an example that the State can benefit its people, if it holds the capitalist class accountable and assists the development of socialism within its borders, while practicing anti-imperialist solidarity abroad? Or is it simply their ability to defy the U.S. at every regime change attempt pursued that results in U.S. terror, as both countries exist in approximate turmoil as the U.S. actively works to undermine both socialist governments through sanctions, supporting oppositional media, parties and civil society, and promoting violent protests while condemning any and all responses by the government.

Cuba, on the other hand, is different. There were no soaring highs for Cuba in the early 2000s and the Island has not found itself mired in street conflicts or in political battles with an opposition. Instead, Cuba is a seasoned player in the game of U.S. interference and has successfully snubbed the Empire on many occasions throughout its history. The greatest difficulties in Cuba come in the form of economic constriction, which results in a demoralized population and a consistently questionable future for the populace as goods become more scarce. Cuba is resilient, but the U.S. is unrelenting in its dedication to complicate the Revolution. Indeed, today Cuba faces one of its greatest domestic challenges to date: a youth who are indifferent to the Revolution and yearning for a way out of the current recession.

 

NGOs Wield Culture as Coercion

The slogans of the protests are said to be “Liberty” (Libertad), “Down with the Dictatorship” (Abajo la Dictadura), “Diaz-Canel, Motherfucker” (Diaz-Canel, Singao) and often “Fatherland and Life” (Patria Y Vida). “Fatherland and Life” is a collaborative song by Yotuel, Gente de Zona, Descemer Bueno, Maykel Osorbo and El Funky. It is a reference to “Patria o Muerte”, a phrase popularized by Fidel Castro throughout his presidency meaning “Fatherland or Death”, which became a marked Revolutionary slogan and a call to arms for revolutionaries around the world. As such, the song exists as a testement to anti-Castro and anti-communist dissent; and to an extent, a rebuke of the struggles of anti-colonialism.

The song is a collaborative effort by Cuban artists who speak out against the Revolutionary government, two from the San Isidro Movement (MSI) and three who have left the Island. Yotuel, Gente de Zona and Descemer Bueno all live in Miami, while Maykel Osboro and El Funky remain in Cuba. Press in Cuba loathes the song, while press in the Empire lauds it. The music video begins with a Cuban Peso displaying the face of Jose Marti disintegrating in flames only to be replaced with the face of George Washington on one-half. The lyrics mention MSI, other dissident artists, Cuban government repression and the “evil Revolution”; while the video shows scenes of the artists singing and crying, Cuban police wrestling protesters, and other national images like the Cuban Flag and the Cespedes Flag of Yara.

Yotuel, described by the Wall Street Journal as a ‘superstar rapper’, explained in an interview with Billboard that it was the 500th anniversary of the founding of Havana that ‘pushed him over the edge’. He elaborates, “for me, it was 440 years… Before the revolution, we had a beautiful Cuba; now we have ruins. From that point on, I said, ‘I’m not going to be quiet anymore’.” Thus, we have a Cuban artist living in Miami yearning for the years of colonialism, subjugation, and dictatorship. And putting it as plainly as possible, the founder of the MSI in an interview with WSJ says, “we want democracy, we want a free market, we want opportunity”.

In another article, I explained that the MSI is composed of an assortment of on-the-Island dissident artists demanding more freedom of expression. They are a collective of musicians, producers, performance artists, painters, etc. that, despite their more problematic membership (such Denis Solis, who used homophobic and mysognyst language and praised Trump while being detained) and goals, have valid desires that should not be outrightly dismissed. MSI developed after the passing of Decree 349, the first law signed into effect by Miguel Diaz-Canel which prohibits artists from ‘providing their services’ in any open space without government approval. The government’s reasoning for this was that artists not employed by the government are able to circumvent taxes. But the law also gives the government the ability to detain any artists demonstrating in public without prior approval. This is the frustration which built MSI.

The Cuban police do harass dissident artists, through scare tactics, surveillance, arbitrary arrests and the like. Some of the largest non-authorized protests to occur on the island before the July protests were at the Ministry of Culture where MSI and sympathizers rallied in solidarity with detained MSI members. Indeed, there was even the incident of residents from San Isidro preventing authorities from arresting MSI member and ‘Homeland and Life collaborator‘ Maykel Osboro. So it should be understood that Cuban authorities do not necessarily have popular support in this repression. But it should also be understood that the Cuban authorities have other reasoning behind their actions which go beyond the artist's calls for ‘human rights’ and freedom of expression.

MSI members are known to promote sanctions on the Cuban economy and remittances, and in October of 2020 were telling a South Florida audience to vote for Trump because of his hardline stance on Cuba. The group has also called for a Cuban-American strike on remittances to struggling Cuban families. Denis Solis, the homophobic rapper mentioned above who upon being arrested shouted, “Trump 2020! That is my President” admitted to authorities that a Cuban-American in Miami had offered him $200USD to carry out political work. Not to mention that Solis was being arrested for failing to appear before National Revolutionary Police to explain his links to “a terrorist element based in Miami” twice. A Cuban journalist named Nelson Julio Alvarez, who is employed by the USAID-sponsored NGO ADN, detailed in a Telescopio Cubano Facebook group how he received $150-200USD to be ‘provocative’. These provocations can come in many forms, from staging protests and hunger strikes, to throwing molotov cocktails at gas stations and breaking windows at the bank. The motivation for the latter was not ideological but financial, being payment for propagande par le fiat of 200-500 CUC (before the process of currency unification had begun).

Of the initial twenty-to-thirty protestors at the Ministry of Culture, the Cuban government counts nine as U.S. NGO employees. Also at that protest was Chargé d’affaires for the US Embassy in Cuba Timothy Zuñiga-Brown, visiting the group and transporting protesters. Similarly, in 2020 the NED sent Fundacion Cartel Urbano $110,000 for their “Empowering Cuban Hip Hop Artists as Leaders in Society”, where artists met at the Hip Hop Summit in Colombia to “share their experiences of social transformation. The organization will mentior [sic] artists and provide technical capacity to strengthen their work. The group will also raise awareness about the role hip hop artists have in strengthening democracy in the region”. These programs, as Raul Castro correctly points out, are not meant to benefit a country that the U.S. has held down for more than 60 years, but to sow division in a Cuba unified by the struggles against the omnipresent embargo.

We must question how different (if at all) the intent of the hip hop infiltration projects in 2020 are compared to the projects of 2014. It is clear that hip hop culture is being weaponized as a soft power tool by the U.S. to promote dissident artists and spark rebellions much like those seen in late 2020 and July 2021. And what is a dissident artist if backed by a foreign government, both politically and financially, which holds the dissident’s government hostage? When former CIA head and Secretary of State Mike Pompeo, Senators Marco Rubio and Bob Menendez are supporting a social movement, shouldn’t this alone be cause for concern?

 

Social Media and the Influence of Celebrities, Bots and a Hashtag

As with all protests and international movements these days, many interested in what was going on in Cuba turned to social media for up-to-date coverage on the protests. There they may have seen Pitbull’s plea for Jeff Bezos and the capitalist class to do something to support the protests in Cuba, or Lebanese-born Mia Khalifa using Cuban slang for ‘motherfucker’ (Singao) directed at President Miguel Diaz Canel while promising to never step foot on the Island until there is a change in the regime. Similarly, the Miami Heat and Miami Dolphins came out in support of the protests, posting photos of neon signs reading “Patria y Vida” on Instagram and tweeting #SOSCUBA. There were also tweets and Instagram statements from musician-turned-businesswoman a hundred-millionaire Gloria Estfan; the singer-songwriter with a racially insensitive past, Camila Cabello; John McCain supporter Daddy Yankee; alleged plagiarist Ricky Martin; and other prominent Spanish-speaking musicians.

However, aside from celebrities spouting the messages of support for a “Free Cuba”, there were also many lesser known (and entirely unknown) accounts that took to Twitter to amplify the protests in Cuba, including “anti-Castrist” Miami-based accounts (such as the bot-attached, Trump promoting @Yusnaby) and disinformation accounts. Foreign Minister Bruno Rodriguez noted that the Cuban government had detected the use of ‘bots’ on social media spurring the #SOSCUBA trend. But where did the hashtag originate from? Cuba, surely? No. Not Cuba, but instead her former colonizer Spain, and the Cuban-American diaspora (largely based in Miami).

The first account to use #SOSCUBA was located in Spain, automating 1,300 tweets on July 10 and 11. Twitter account @carnota_96 later sent out a request for users to tag pop-culture artists to call attention to what was going on in Cuba, receiving 1,100 responses mostly from bots; the results of which have been displayed in the introductory paragraph above. More than 1,500 accounts participating in the hashtag campaign were created on July 10 and 11, as well. While this may not sound like a lot, if 1,000 accounts tweeted #SOSCUBA 1,000 times in a day can, there would be 1,000,000 tweets supporting that trending hashtag. This is the influence that bot operations can, and will have in the future.

There were also copypastas of tweets reading, “we Cubans don't want the end of the embargo if that means the regime and dictatorship stays, we want them gone, not more communism”. This is not so different from the bot activity we saw come out in support of the 2019 coup in Bolivia, where copypastas consistently read, “friends from everywhere, in Bolivia there was NO COUP” and the more than 100,000 accounts born in two weeks to endorse the Anez dictatorship. Moreover, @BotSentinel, a Twitter account which identifies inauthentic account activity referenced more than 2,099 posts since July 11 tweeting with mentions of #SOSCUBA. I have noted that ZunZuneo was created around the same time that the ‘Twitter Revolutions’ of the Arab Spring were taking place. Is it really so different this time?

Equally disdainful has been the coverage of the protests. For one, there has been the incessant use of protests being mislabeled as those taking place in Cuba. Protests in Alexandria, Egypt from 2011; Washington D.C. in 2017; Buenos Aires, Argentina; and Miami, Florida are being shared as evidence of wide-spread unrest on the Island. The same has occurred with injured children, as videos from Venezuela are being shared as though this is the situation in Cuba. The Associated Press, Fox News, The Guardian, The Financial Times, The New York Times, The Washington Times, and Voice of America have taken this to a different extreme, sharing photos and videos of pro-government rallies as evidence of anti-government protests. It is easy to discern the difference due to the use of the M-26-7 flag, which was used by Castro and his rebel army during the Revolution. What’s more, there has been clear evidence of Twitter verifying bot accounts spewing anti-communist jargon.

Then there is the Canada-based Instagram account @revolucioncuba that has grown in popularity since the protests began. The account’s first post is titled “Communist Haven or Corruption? Cuba Today” in May 2020, accusing the government of living as capitalists while keeping the people poor and condemning arbitrary arrests. The second infographic titled “The Extortion of Cuban Doctors” was published two days later, where the account accuses the government of trafficking healthcare professionals around the world, a line right out of Jair Bolsonaro and Mike Pompeo’s playbook. Note as well, the accusation being made here is during the first months of the COVID19 pandemic. What does @revolucioncuba do? Smear the health professionals on the front lines. One of the most shared posts is the “If You Aren’t Cuban I Am Begging You to Share This”, which alleges that the government is starving the people of Cuba and exploiting the embargo as cover for repression.

The wave of online activism in the form of Instagram infographics is relatively new, but has achieved major success in disinformation and misinformation campaigns for the cause of regime change. This is especially true for people not familiar with Cuban affairs who want to feel like they are doing something to support the people of Cuba without any understanding of Cuba. In reality, they are unknowingly participating in informational warfare on behalf of imperialism.

 

U.S. Politicians and Opposing Views on Protests

U.S. politicians on both sides of the aisle found themselves in agreement on the need to voice support for the U.S.-deemed ‘pro-democracy’ protests in Cuba, in more ways than one. Governor Rick DeSantis called on the Cuban military to overthrow the government, while Miami Mayor Fracis Suarez (who once gave Juan Guaido the key to the city) recommended the use of U.S. airstrikes being explored in Cuba. Congressman Anthony Sabatini called for an ultimatum for the Communist Party to cede power or “be persecuted and executed thereafter”. Alexandria Ocasio-Cortez and Bernie Sanders issued statements condemning the U.S. embargo that were otherwise not too dissimilar from the Bob Menendez and Marco Rubio joint-resolution condemning the ‘authoritarian regime’. Coral Gables Mayor Vince Lago’s administration also  cancelled an art exhibit that included one Chinese and one Cuban artist for their alleged communist sympathies. Talk about suppression of association and artistic expression!

Aside from the social Democrats, most references to the protests ignore any mention of the embargo. Both @revolucioncuba and @humanitieshearts, as well as warmongering GOP and Dems have made the case that it is not the embargo that Cubans are protesting; no, it is not even the food, medicine and commodity shortage that the Cubans are protesting. On the contrary, the argument from the U.S. and MSI is that Cubans are protesting for freedom!

They are correct in some ways and wrong in others. Cubans are protesting for freedom: freedom from the embargo, freedom to health, freedom from hunger, freedom to a decent living standard, freedom from blackouts and electrical shortages, etc. And they are also protesting for freedom from governmental repression, which is certainly real and often excessive (or at least seemingly unnecessary). It is not always one or the other either, and this is something I am sure we can relate to when questioning what freedom is and entails. And what freedoms must be curtailed for others to be promoted. Socialist freedoms are different from liberal freedoms, but the two can overlap, especially in the 21st century dominated by a liberal international order.

Still, it is relevant to understand the freedoms those outside of Cuba are calling for are quite different from those inside of Cuba. It is a noble desire, and one easy to support, when we call for more freedom of speech in Cuba. That poets can be consistently harassed by police for having a different political alignment than that of the state is not something to praise, especially as Marxists and dissidents in our own countries. But circumstances are quite different in Cuba. In Cuba, there is a revolutionary government in power, committed to the ideals of socialism, willing to be flexible with economic freedoms; a government that incorporates the voice of the Cuban populace as a whole in the construction of a state constitution. That is the kind of freedom of speech they have in Cuba. The freedom of speech they do not have is that which is hostile to the socialist government and revolution, that which is diametrically opposed to socialism in calls for a ‘free market’, and that which is bought and paid-for, especially by the U.S. Similarly, where is Cuba’s freedom of speech? Under the U.S. embargo, Cuba has been prevented from ever reaching her true potential, as she remains under the thumb of the Empire 90-miles North. In the U.S. you can largely say whatever you want to say, but to who? Is the news going to have us on to talk about socialism? Only to disparage us. Even a social Democrat like Bernie Sanders was ignored, mocked, and dismissed when he ran for President of the U.S., and especially so when he commented favorably about the literacy campaign and healthcare system in Cuba. Capitalism chooses who has freedom of speech and who is forced to listen. The differences are striking.

Cuba was engulfed in anti-government protests because the people are desperate; and the people are desperate because the U.S. holds them hostage. While U.S. politicians and the diaspora blame the Cuba government for holding them hostage, it is quite clear who has the upper-hand in this conflict. But the issue for Cubans, who are some of the most educated people in the world, is that they have heard about the embargo for the last 62 years. They know what el bloqueo is, how it affects their lives and the economy. But they are still frustrated, and they have every right to be. The embargo is clearly not going anywhere. And the Cuban people cannot destroy ‘the blockade’, as it is foreign and immaterial. What is material and present is the government, which is explicitly meant to be accountable to the people.

On April 6, 1960, Deputy Secretary of State for Inter-American Affairs Lester Mallory wrote to the Assistant Secretary of State for Inter-American Affairs Richard Rubottom, acknowledging the mass support for Castro and recommending sanctions to deny Cuba money and supplies as an alternative to invasion. Describing it as ‘adroit and inconspicuous’, he believed it would successfully “decrease monetary and real wages, bring about hunger, desperation and overthrow of government [sic]”. At that time, Cuba was able to turn to the USSR, who were happy to have comrades in the West. When the USSR collapsed, the Island was forced to fend for itself under U.S. pressure. The election of Hugo Chavez was a breath of fresh air, but not enough to keep the Island financially afloat. And today, China has replaced the USSR as Cuba remains under suffocating sanctions, but China’s role in Cuba -despite being the most contendable superpower opposed to the U.S.- is incomparable to the assistance from the Soviets. With the U.S. never willing to let Cubans live but always concerned about ‘Cuban liberty’, it makes sense the Cuban people are taking their anger out on the Cuban government. And for the younger generation, this makes complete sense. The gains of the Revolution are all but declining, and despite the U.S. hatred for Cuba, Americans are happy to flaunt their lavish life-styles online to Cuban audiences and to promote and pedestalize the Cuban diaspora and anti-communist commands every election cycle. The youth do not see the benefits of the Revolution but only hear of how good things were, so their vexation is certainly justified.

 

Policing Cuba-Centered Protests on the Island and in the U.S.

Beginning on July 11, protests erupted in Cuba, spreading to more than 58 locations on the Island. The first protest took place in St. Antonio de los Banos in response to rising prices, commodity, food and fuel shortages. I have explained elsewhere that Cuba is going through a process of currency unification, the much overdue monetary maneuver of ending the circulation of the Cuban Convertible Peso and combining its value with the Cuban Peso. This has resulted in the devaluation of hard currency on the Island while simultaneously raising prices. Despite government efforts to curtail the decline of purchasing price power per population, the pandemic has made this activity all the more difficult to control.

As news of the protests circulated on social media, more Cubans took to the streets to demonstrate their frustrations with current living standards. Almost immediately, Diaz-Canel traveled from Havana to the site of the first protest to request calm and dialogue with the outraged population. Nonetheless, rallies around the Island continued to grow, and became more disruptive as time went on. The expansion of the protests prompted the government to shut down internet access across the Island. Some marches were allowed to take place with no resistance while other protests were met with a heavier hand. It is important to note however that in Cuba, little-to-no tear gas was used, rubber bullets were not indiscriminately shot at protestors. The first and only reported death occurred on the second day of protests, when one man, aged 36, was killed by the police during a clash between demonstrators and the State outside a government building. Videos showing police officers entering the homes of alleged provocateurs and detaining them have disseminated profusely, with one recorded instance of police shooting a protest participant days later while in his home. Many videos have circulated of police brutality, with police fighting with protesters, chasing down protesters, and dragging protesters out of assemblies. The scenes were not all that dissimilar from those displayed by U.S. police in Los Angeles just days ago, where they shot LGBTQ+ counter-protesters point-blank with rubber bullets, battered protests and detained dozens while defending right wing extremists freedom of speech.

Cubans demonstrated peacefully in most areas but there were certainly exceptions. Protesters toppled police vehicles and ordinary cars, looted MLC shops, vandalized buildings and provoked police officers by swinging at them and throwing rocks. Marches were held where American flags were flown. In response to the chaos, police eventually filled the streets with hundreds being arrested. Diaz-Canel called all revolutionaries to the streets to defend the country from the vandals, a request that set off alarms in the global North. This was not a call for street skirmishes but for counter-demonstrations, despite what U.S. politicians are arguing. For the most part, the protests have since calmed, with one video posted by Congresswoman Maria Elvira Salazar showing a single man shouting “libertad” holding a sign walking through the streets of Cuba, being laughed at by the person recording.

Days after the first protest, Diaz-Canel admitted government responsibility for errors regarding food and commodity shortages, and spoke of the need for dialogue and not hate. A common critique is that Cuban government has been focusing too much on the construction of lavish hotels throughout the crisis when monetary reserves are provenly scarce. This is especially frustrating considering there have been no short-term gains as tourism has plummeted against the backdrop of the pandemic and Cuba is reporting its highest numbers since COVID19 hit the Island, with the worst contagion rate per capita in Latin America. In the beginning, Cuba was reporting the best numbers, owing that success to their medical brigades. But since the financial crisis began to accelerate throughout 2020, people cannot afford to stay inside and self-isolate as they need to stand in queues for hours and rely on each other through this trying time. Thus is the cynical nature of sanctions.

The situation has been far more tame in the U.S., where the Cuban diaspora have held numerous rallies in solidarity with the protesters on the Island. Two men in Tampa were arrested when attempting to overtake an Interstate exit ramp under Governor DeSantis’s new anti-riot law. However, critics have also noted the preponderance of #SOSCUBA protesters in Florida not being arrested, and in some instances being waved through police-lines or joined by officers. In Orlando police escorted SOS Cuba protesters through the streets. Another Orlando protest consisted of Cuban-Americans calling for U.S. military intervention. There was also the SOS Cuba protest where the Miami police chief found himself in a debate with Proud Boys who condemned him for tacitly supporting Black Lives Matter in 2015. Notably, the former Chair of the Miami Proud Boys chapter was outed as a FBI informant last year. Yet somehow, liberals are still confused why, when they turn out for protests in support of those taking place in Cuba, they find themselves surrounded by the MAGA crowd.

Conclusion

Since the protests first began, much attention has been put on President Biden, who during his presidential campaign vowed to reverse the anti-Cuba policies of his predecessor Trump. The Biden Administration was pressed enough before July to issue several statements about Cuba not being a top priority; only for it to become a ‘top priority’ overnight. Biden has vowed not to repeal Trump sanctions on remittances and signaled to Miami officials his Administration would be extending Magnitsky sanctions on Cuban officials, while also ordering a review of possible first steps to ‘ease U.S. policy’ toward the Cuban people. Of course, that easing consists of ‘holding the regime accountable’, promoting access to the internet, increasing U.S. Embassy staff levels to ‘better facilitate civil society engagement’, and exploring further sanctions on Cuban officials ‘who committed human rights violations against peaceful protesters’. The Biden Administration also met with ‘Cuban American leaders’, such as the virulently anti-communists Gloria and Emilio Estefan whose collective net worth is well above $500,000,000, to hear policy suggestions. With the Biden Administration posturing that they will be easing the suffering of Cubans, it appears more likely than not that Biden will be accelerating the pressure brought on by Trump.

Arguably, the situation in Cuba under the revolutionary government has never been more uncertain. A theme consistently pushed by the government is the idea of continuity (continuidad), something the current government both retains and lacks. It is retained in the socialist system existing as it has: steadfast, flexible, contradictory, militant, bureaucratic, and democratic. What the Diaz-Canel Administration lacks is the flare to hold that organizational quandary together, something Fidel Castro excelled in. Critics of Raul often asserted that his lack of charisma would be a serious defect of his leadership capacity, but this was overcome by his experience in government, his role in the Revolution and the respect gained through his ability to make economic reforms. If it were not a time of crisis, this may be something that would not be an issue for Diaz-Canel. But as Cuba is indeed in a state of permanent crisis, constant economic affliction, and persistent counter-revolutionary sabotage, these issues come to the fore quickly.      

However, despite presumed deficiencies in the revolutionary government’s leadership capacity, without a doubt the most pressing issue Cuba faces in terms of sovereignty is the U.S. embargo and U.S. subversion. Clearly, the U.S. has committed itself to specific sectors which it believes will bring about the most disruption for Cuba. The first is economic strangulation through the embargo, sanctions, and holds on remittances; coupled with denying Cuba access to its allies and international financial institutions. Second is the expansion of access to the internet and social media, under the belief that dissidents can use these forms of communication to undermine the government. This is furthered by the manipulation of social media so that anti-Cuba trends proliferate through bot accounts, eventually finding the messages picked up by ordinary people and celebrities alike. Third is the utilization of hip hop culture and the arts as a form of soft-power pressure, by promoting artists otherwise deemed counter-revolutionary by the government. And fourth is the promotion of civil society with an explicit emphasis on documenting human rights abuses, government failings and alleged corruption. Cuba must act with caution in all realms, on all issues. To overstep can bring invasion, to understep can bring rebellion. The revolutionary government exists only with the support of the people, and therefore must place the people’s interests first, before the government’s own. Hence Cuba’s lifting of tariffs on imported goods, despite being strapped for cash. Undoubtedly, the road ahead is rocky, and only unified can Cubans come out on top of this crisis.

The people of the world must come together in protest of the illegal U.S. embargo, against Western sabotage and interference in Cuba affairs, in support of the Cuban Revolution and its ideals, and in solidarity with the Revolutionary people of Cuba. Demand resolutions and proclamations, hold demonstrations and solicit the attention of the media, and tell friends and family about the successes of the Revolution in spite of U.S. obstruction. While Cuba fights for reconciliation and sovereignty, we must assist the uphill battle as best we can in calling for an end to the inhuman embargo on Cuba.

 

¡HASTA LA VICTORIA SIEMPRE! ¡SOCIALISMO O MUERTE! ¡VENCEREMOS!

Empty Rhetoric That Seeks to Misinform and Appease: On Biden's Farcical Anti-Monopoly Executive Order

[Patrick Semansky/AP Photo]

By Shawgi Tell

Let me be clear: capitalism without competition isn’t capitalism. It’s exploitation

—tweet from President Joe Biden, July 9, 2021

Capitalism is exploitation, period. Lol

—a twitter response to Biden’s tweet, July 9, 2021

Not a day goes by in which major owners of capital and their political representatives do not promote illusions and disinformation about the obsolete capitalist economic system. The ruling elite and their entourage rejected economic science and embraced irrationalism, incoherence, and dogmatism more than a century ago. They are unable and unwilling to offer any useful analysis of economic realities. Nothing they put forward helps advance public understanding of the economy. The mainstream news, for example, is saturated with endless mind-numbing nonsensical economic headlines. It is no accident that mainstream economics has long been called the dismal science.

The internal core logic and intrinsic operation of capital ensures greater poverty, inequality, and monopoly over time. This is the inherent nature of capital. It is how capital moves and develops. These catastrophes are not the result of external forces, extenuating circumstances, or “bad people” making “bad decisions.” They are not the outcome of ill-conceived policies made by self-serving, immoral, or uninformed people. These worsening problems did not arise because something is wrong with the intentions of some individuals who make antisocial decisions. Such notions are facile.

While individuals have consciousness, autonomy, self-determination, and agency, many phenomena (e.g., laws of economic development) operate objectively outside the will of individuals; they do not depend on the will of individuals. The laws of motion governing economic phenomena can be known, controlled, and directed, but not extinguished; they have to be consciously mastered, harnessed, and directed in a way that meets the needs of all.

Capital is first and foremost an unequal social relationship, not a person or a thing. This unequal social relationship is relentlessly reproduced in today’s society, preventing the healthy balanced extended reproduction of society. On the one side of this unequal social relationship are the majority who own nothing but their labor power and on the other side are a tiny handful who own the means of production and live off the labor of others.

Major owners of capital are the personification of capital, the embodiment of capital. This critical theoretical insight helps us avoid the rabbit hole of personal intentions and personal will, and allows us instead to objectively locate greed, insecurity, inequality, poverty, unemployment, endless debt, and other tragedies in the intrinsic built-in nature, logic, and movement of capital itself.

One of these is the inexorable tendency of competition to lead to monopoly under capitalism. Competition means winners and losers. By definition, not everyone can win when competing. Competition means rivalry for supremacy. Thousands compete in the Olympics, for example, but only a select few (“winners”) go home with a gold medal.[1] It is no accident that the economy, media, and politics are heavily monopolized by a handful of billionaires while billions of people who actually produce the wealth in society and run society remain marginalized and disempowered.

This brutal reality cannot be reversed or overcome with the utterance of a few platitudes, the passage of some policies, or the creation of some agencies that claim to be able to fix the outdated economic system, especially when all of the above come from billionaires themselves.

On July 9, 2021, President Joe Biden issued an Executive Order on Promoting Competition in the American Economy (https://www.whitehouse.gov/briefing-room/presidential-actions/2021/07/09/executive-order-on-promoting-competition-in-the-american-economy/).

The order is about 7,000 words long and full of anticonscious statements. Disinformation pervades the entire order.

The opening paragraph begins with the following disinformation:

By the authority vested in me as President by the Constitution and the laws of the United States of America, and in order to promote the interests of American workers, businesses, and consumers, it is hereby ordered….

Here, “American workers, businesses, and consumers” are casually misequated and no mention is made of citizens or humans. The implication is that consumerism is normal, healthy, and desirable, and that workers and big business somehow have the same aims, world outlook, and interests. This conceals the fact that owners of capital and workers have antagonistic irreconcilable interests and that people exist as humans and citizens, not just utilitarian consumers and shoppers in a taken-for-granted system based on chaos, anarchy, and violence.

Disinformation is further escalated in the next paragraph:

A fair, open, and competitive marketplace has long been a cornerstone of the American economy, while excessive market concentration threatens basic economic liberties, democratic accountability, and the welfare of workers, farmers, small businesses, startups, and consumers.

“Market concentration” has been the norm for generations. Monopolies, cartels, and oligopolies have been around since the late 1800s. Mergers and acquisitions have been taking place non-stop for decades. The so-called “free market” largely disappeared long ago. Objectively, there can be no fairness in a system rooted in wage-slavery and empire-building. Wage-slavery is the precondition for the tendency of the rich to get richer and the poor poorer. It is not a recipe for prosperity and security for all. This is also why inequality, tyranny, violence, and surveillance have been growing over the years. Moreover, what “threatens basic economic liberties, democratic accountability, and the welfare of workers, farmers, small businesses, startups, and consumers” is the ongoing political and economic exclusion of people from control over the economy and their lives by the financial oligarchy. There can be no liberty, accountability, and welfare when most people are deprived of real decision-making power and major owners of capital make all the decisions. Problems would not constantly worsen if people had control over their lives. The “best allocation of resources” cannot be made when the economy is carved up, fractured, and controlled by competing owners of capital.

Although recurring economic crises for well over a century have repeatedly discredited “free market” ideology, the 7,000-word executive order is saturated with the language of “choice,” “competition,” and “consumers.” This is the same worn-out language used by privatizers of all hues at home and abroad.

Further, while the executive order gives many examples of “economic consolidation” in numerous sectors, the government is not interested in creating a self-reliant vibrant diverse economy that meets the needs of all. It is not committed to reversing “the harmful effects of monopoly and monopsony.” Numerous antitrust laws have not stopped either. Big mergers and acquisitions have been going on for years. Rather, the executive order is an attempt to restructure economic and political arrangements among different factions of the wealthy elite; it reflects a new stage or form of inter-capitalist rivalry for even greater domination of the economy by fewer owners of capital. In other words, moving forward, the economy will remain monopolized by a few monopolies. Wealth is only going to become more concentrated in fewer hands in the years ahead. Mountains of data from hundreds of sources document growing wealth and income inequality every year.

The bulk of the executive order is filled with endless directives, strategies, rules, and suggestions for how to curb “unfair practices” and promote “fairness” and “competition.” But these all ring hollow given concrete realities and past experience.

Today, governments at all levels have been taken over by global private monopoly interests and have become instruments of decisions made on a supranational basis. There is a fine-tuned revolving door between officials from government and the private sector; they have become synonymous for all essential purposes. The same people who run major corporations also serve in high-level government positions where they advance the narrow interests of the private sector and then they leave government and return to their high-level corporate positions. There is a reason why the majority of members of Congress are millionaires. The Executive Branch in the United States, especially the President’s Office, is a major tool for the expression of the will of the most powerful monopolies. This is why billions of dollars are spent every few years to select the President of the country.

A modern economy must be controlled and directed by workers themselves. Only such an economy can provide for the needs of all and avoid endless economic distortions. Uneven economic development, “unfair” arrangements, “market concentration,” monopolies, oligopolies, and recurring crises cannot be avoided so long as those who actually produce the social product have no control over the social product. Workers have first claim to the wealth they produce and have the right to decide how, where, and when that wealth is used. Major owners of capital are historically superfluous and a big block to progress. They are not needed for a healthy vibrant self-reliant economy that meets the needs of all.

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] Under capitalism the ideology of competition also falsely assumes scarcity because if nothing was scare then there would be no need for competition.

Degrowth: An Environmental Ideology With Good Intentions, Bad Politics

By Collin Chambers

Republished from Liberation School.

The planet is experiencing multiple environmental crises: biodiversity loss, deforestation, increased rates of pandemics, chemical pollution, soil depletion, water contamination and shortages, runaway non-renewable energy consumption, and climate change. “Degrowth” is an environmental ideology that arose as a political response to these compounding crises. Degrowth was originally termed by André Gorz in 1972. Gorz argued that global environmental balance, which is predicated upon non-growth (or “degrowth”), is not compatible with the capitalist system, which requires “accumulation for the sake of accumulation” [1]. Degrowth, according to Gorz, is thus a challenge to capitalism itself.

Degrowth has become increasingly popular among many environmentalists and leftists. There are some who even call themselves “degrowth communists” [2]. Thus, it’s important to have a clear understanding of exactly what degrowth is and whether it has the potential to advance or hold back the class struggle.

Jason Hickel, a prominent proponent of degrowth, defines it like this: “The objective of degrowth is to scale down the material and energy throughput of the global economy, focusing on high-income nations with high levels of per-capita consumption” [3]. The degrowth perspective asks why society is so obsessed with “growth” (measured by Gross Domestic Product) and seeks to deconstruct the entire “ideology of growth.” The “ideology of growth” is used by the capitalist class to argue that more and more growth is needed to overcome poverty and to create jobs. This is bourgeois ideology in the sense that capitalism relies upon and produces the artificial scarcity to which we’re subjected.

The reality is that, in developed capitalist countries like U.S., there is an overabundance of material wealth and that scarcity is socially produced by the capitalist market and private ownership. Degrowth is correct on the point that if wealth were redistributed then there would indeed be abundance. However, even though proponents of degrowth are well intentioned and truly want to solve environmental crises, the political-economic methods and solutions that degrowth calls for actually work against creating the critical mass necessary to make a socialist revolution here in the U.S. I address each of these below by showing how 1) degrowth reproduces Malthusian ideas about so-called “natural limits;” 2) it’s anti-modern and anti-technological orientation lacks a class perspective; and 3) there are key practical issues with deploying degrowth ideas in the class struggle itself.

The Connections between Thomas Malthus and Degrowth

Thomas Malthus was an aristocratic political-economist who did much of his work before the development of industrial-scale agriculture. In his 1798 book, An Essay on the Principles of Population, Malthus argued that in every geographic region there are particular resource limits or “carrying capacities” [4]. Malthus’ so-called “law of population” says that unchecked population growth will outstrip this carrying capacity that eventually leads to a “natural check” in the form of massive deaths from starvation and disease to bring the population back under the carrying capacity. Malthus blamed poor people for “unchecked” population growth and argued against policies to alleviate people from abject poverty because it delayed the inevitable: the “natural check” of overpopulation. Rising wages, Malthus said, led to workers having more children and thereby creating overpopulation. He blamed workers themselves for economic crises, with a convenient argument against rising wages. Marx rebuffed Malthus’ erroneous theories, clarifying that “every special historic mode of production has its own special laws of population,” and that crises were caused by capital, not by workers [5]. (This is also a point on which he diverged from Darwin, who adopted Malthus’ ideas of population).

Much of this same Malthusian discourse continues to exist today as an explanation for problems such as environmental degradation and poverty. However, the development of industrial agriculture and the production of increasingly higher crop/food yields proved much of Malthus’ theories incorrect.

Malthusianism focuses on “overpopulation” as a main cause of environmental degradation. Degrowth actually reproduces this faulty notion through the proposition that once resources and wealth are equally redistributed (which degrowth rightly wants to do), there must be some “check” on population because, as population grows without any added economic growth, people will eventually have access to fewer and fewer resources. For instance, Giorgos Kallis, another major proponent of the movement, says that “degrowth envisions radically reducing the surplus” and advocates so-called “self-limitations” where there are “collective decisions to refrain from pursuing all that could be pursued” [6]. Rather than the typical Malthusian “natural” external limits, degrowth goes a step further: it calls for a collective enforcement of the internalization of Malthusian ideas of limits and constraints.

The target of degrowth, Kallis declares, is “not just capitalism, but also productivism” [7]. Proponents of degrowth argue that any type of “economic growth is ecologically unsustainable—whether it is capitalist growth or socialist does not make a difference” [8]. In doing so they artificially equate the two antagonistic systems and abstract away from the qualitative differences between socialist and capitalist growth. Kallis justifies this claim by arguing that if we did not change consumption levels in a post-carbon energy regime, then nothing would really change in terms of environmental destruction because “the manufacturing of renewable energies requires lots of earth materials. And the fact that they cost more than fossil fuels might have something to do with their lower energy returns and higher land requirements” [9]. Thus, degrowth does not really have an ecological theory of capitalism, but an ecological theory of accumulation. For degrowth, any type of accumulation is bad and requires increased “material throughput.”

False equivalences between different social systems

But do proponents of degrowth know what accumulation entails? Accumulation simply means reinvesting the surplus back into production (either to expand or repair existing means of production). The accumulation of a surplus is necessary in any society. In his discussions of the reproduction schemas in the second volume of Capital, for instance, Marx writes that there has to be some sort of accumulation in order to reproduce existing society, to replace and repair fixed capital like machinery and roads, societal infrastructures, to care for those who can’t work, and so on. There also has to be surpluses for, say, pandemics and droughts.

The difference is that accumulation under socialism is guided by the workers themselves who collectively determine what and how much surplus to produce and how to use it. Under capitalism, accumulation happens for accumulation’s sake, without a plan, and purely in the interests of private profit. Under socialism, accumulation benefits society as a whole, including even the ecosystems we inhabit. When workers are in control of the surplus, will we not develop and grow the productive forces to make life better and easier for ourselves and more sustainable for the earth and its inhabitants? Wouldn’t we especially grow green productive forces to build more (and better) schools, public transportation, etc.? Shouldn’t socialists in the U.S. strive to repair the underdevelopment of imperialism by assisting in the development of productive forces in the formerly colonized world? While there are sufficient surpluses of, say, housing in the U.S., there are certainly not surpluses of housing in the entire world.

Since the rise of neoliberal capitalism, the size of the working-class stratum composing the “labor aristocracy” has substantially reduced. Whom exactly are we telling to “self-limit” what we consume and live at a time when most workers in the U.S. are living paycheck to paycheck, and accumulating more and more debt? Wages have remained stagnant since the 1970s while prices have increased over 500 percent. Who exactly is supposed to limit themselves, and to what? Isn’t the problem that the masses are limited by capitalism?

Degrowth is, in essence, a form of ecological austerity for working-class people [10]. Stated simply, by focusing so much on the consumption habits of workers within capitalism and so little on the conditions and relations of production, proponents of degrowth end up reproducing Malthusian ideas of “natural limits.” 

We must analytically evaluate production and show how production “produces consumption” itself [11]. The wasteful and environmentally unsustainable consumption patterns of the working class are not produced by “personal” choice but are system-induced. Every day, millions of workers in the U.S. commute to work in single occupant vehicles not because we “choose” to drive. It’s because public transportation is so unreliable (if it exists at all), jobs in the labor market are so unstable and temporary that few workers are actually able to live close to work, and the rents around major industries tend to be unaffordable for our class.

Then there is planned obsolescence, such as when commodities like cell phones are produced to break every two years. When capitalism is overthrown and replaced with socialism, we can produce things that are “built to last” because our aim is to satisfy society’s needs and not private profit. Indeed, Marx argues that capitalist production in itself is wasteful, even in its “competitive-stage:”

“Yet for all its stinginess, capitalist production is thoroughly wasteful with human material, just as its way of distributing its products through trade, and its manner of competition, make it very wasteful of material resources, so that it loses for society what it gains for the individual capitalist” [12].

Degrowth is antithetical to Marxism

Proponents of degrowth argue that there are absolute “planetary limits” and a fixed “carrying capacity” that cannot be surpassed by humans if we want to avoid ecological collapse. This is not only pessimistic in that it dismisses the idea that, under socialism, we could figure out new sustainable ways to grow, but it’s also completely devoid of class analysis. There’s no distinction between socially-produced limits and natural limits.

Degrowth is anti-modern, anti-technological, and anti-large scale production and infrastructure. Kallis argues that “only social systems of limited size and complexity can be governed directly rather than by technocratic elites acting on behalf of the populace… Many degrowth advocates, therefore, oppose even ‘green’ megastructures like high-speed trains or industrial-scale wind farms[!]” [13]. 

The same can be said about degrowth solutions to the problems the capitalist agricultural system creates. Proponents of degrowth propose small scale (both urban and rural) methods of agriculture production to replace industrial-scale agriculture. They, in fact, glorify and romanticize “peasant economies.” 

Despite the problems of capitalist industrial agriculture, there are two main benefits of industrial-scale agriculture. First, it has drastically increased yields. At the present moment, there is enough food produced to feed 11 billion people. Second, industrial farming has thoroughly decreased the backbreaking labor needed for agricultural and food production. In 1790, 90 percent of the U.S. workforce labored on farms. In 1900, it was 35 percent At the present moment, only one percent of the U.S. workforce works on farms [14]. 

Certainly, in any just society we would want to spread out food production more evenly amongst the population. But getting rid of industrial-scale agriculture and reverting to small-scale peasant and small landowner agriculture would require massive numbers of workers to go back to the land and perform backbreaking agricultural work. Such a transformation would inevitably reduce agricultural yield substantially, increasing the possibility of food insecurity and hunger among vast swathes of the population. And what would we do with the commodities and infrastructure we’d have to destroy to create such plots of land? Moreover, such a vision necessitates the redistribution of land from private ownership of large landholders. Is this achieved through revolution or through governmental reforms? In either case, if we’re struggling to reclaim land then why not broaden our horizons and redistribute land in the interests of the environment and the people, including Indigenous and other oppressed nations in the U.S.?

Degrowth is, furthermore, idealist and divorced from the material reality within which U.S. workers currently live. Matt Huber, a Marxist environmental geographer, argues that a “truly humane society must commit to relieving the masses from agricultural labor,” and that we cannot act as if “small-scale agricultural systems are much of a ‘material basis’ for a society beyond industrial capitalism” [15]. This is not to say that small-scale and urban farming are undesirable, but that they’re insufficient in a country like the U.S. The Cuban model of urban farming and agriculture–which is a heroic achievement of the Cuban Revolution–can’t simply be mapped onto this country or the rest of the world.

Additionally, we shouldn’t forgo modern technologies that already exist just because they are “large scale” or because they currently contribute to environmental degradation within capitalist society. Doing so would in effect produce more ecological waste!

In an important piece on capitalism and ecology, Ernest Mandel writes: “it is simply not true that modern industrial technology is inevitably geared towards destroying the environmental balance. The progress of the exact sciences opens up a very wide range of technical possibilities” [16]. Increased rates of pollution and environmental degradation occur because capitalists pursue profits at the expense of the environment, not because of the technologies themselves. Socialists have to distinguish between instruments of production and their use under capitalism.

Degrowth and building the class struggle

In the U.S., degrowth remains an ideology that is relatively socially isolated but gaining influence among environmentalists and some on the left. It’s an ideology of guilt rather than revolutionary action. The ideas from degrowth will not appeal to masses of exploited and oppressed people who actually need more, not less. Imagine, for example, canvassing and talking to people in working-class neighborhoods, trying to get them on board with a degrowth political platform. How do degrowth proponents think workers in oppressed neighborhoods respond if they were told they needed to consume less to fight climate change? Many of us already wait as long as possible in the winter to turn on our heat! As organizers, we would not get the time of day, and we wouldn’t even believe ourselves. Can you imagine organizing homeless and unemployed workers around a program of less consumption? Degrowth is an ideology fit for the privileged, and if they want to consume less, they should.

From the perspective of the practical class struggle, degrowth is particularly problematic. Degrowth has a rhetorical strategy problem. In an unequal country such as the U.S., is the discourse of less and “self-limitation” realistic and inspiring? Is this tactic energizing, does it speak to the needs of the exploited and oppressed, can it mobilize people into action?

Rather than limit everything, we actually need to grow certain sectors such as green infrastructures and technologies. Our class doesn’t need a political platform that calls on us to give up the little pleasures we might have–if any at all–for the sake of the environment. Our class needs a political platform that states clearly what the real problem is and how we can solve it to make life will better.

Degrowth takes a non-class approach towards consumption and production. It is true that some of the more privileged sectors of the working class, particularly in imperialist countries, consume excessively and wastefully. Degrowth, however, fails to account for the class that takes wasteful consumption to almost unimaginable levels and the system that produces these production and consumption patterns. An increasing portion of the labor of the working class is wasted on supporting the consumption habits of the numerically small capitalist class. No amount of preaching self-limiting morality is going to convince the capitalist class to consume less, expropriate less, or oppress less. Once we can get rid of the parasitic imperialists, then human needs and desires can be met through a planned economy led by the working class.

Thus, the solution to these multifaceted and compounding environmental crises is not “degrowth”, but rather, as Mandel formulates it, “controlled and planned growth:”

“Such growth would need to be in the service of clearly defined priorities that have nothing to do with the demands of private profit…rationally controlled by human beings… The choice for ‘zero growth’ is clearly an inhuman choice. Two-thirds of humanity still lives below the subsistence minimum. If growth is halted, it means that the underdeveloped countries are condemned to remain stuck in the swamp of poverty, constantly on the brink of famine…

“Planned growth means controlled growth, rationally controlled by human beings. This presupposes socialism: such growth cannot be achieved unless the ‘associated producers’ take control of production and use it for their own interests, instead of being slaves to ‘blind economic laws’ or ‘technological compulsion’” [17].

References

[1]“Accumulate, accumulate! That is Moses and the prophets! ‘Industry furnishes the material which saving accumulates.’ Therefore save, save, i.e., reconvert the greatest possible portion of surplus-value or surplus product into capital! Accumulation for the sake of accumulation, production for the sake of production: this was the formula in which classical economics expressed the historical mission of the bourgeoisie in the period of its domination.” Marx, Karl. (1867/1976).CapitalVol 1(New York: Penguin Books), 742.
[2] Hansen, Bue Rübner. (2021). “The kaleidoscope of Ccatastrophe: On the clarities and blind spots of Andreas Malm.”Viewpoint Magazine, April 14.Availablehere.
[3] Hickel, Jason. (2019). “Degrowth: A theory of radical abundance,”Real-World Economics Review87, no. 19: 54-68. “Throughput” is the flow of energy and materials through a system.
[4] Malthus, Thomas R. (1789/2007).An essay on the principle of population(New York: Dover).
[5]Marx,Capital, 784.
[6] Kallis, Giorgos. (2018).In defense of degrowth: Opinions and manifestos(UK: Uneven Earth Press), 22, 21.
[7] Ibid., 24.
[8] Kallis, Giorgos. (2019). “Capitalism, socialism, degrowth: A rejoinder.”Capitalism Nature Socialism30, no. 2: 189.
[9] Ibid., 194.
[10] See Phillips, Leigh. (2015).Austerity ecology & the collapse-porn addicts: A defense of growth, progress, industry and stuff(Washington: Zero Books).
[11] See Karl, Marx. 1993.Grundrisse: Foundations of the critique of political economy (rought draft), trans. M. Nicolaus (New York: Penguin), 90-98.
[12] Marx, Karl. (1991.)CapitalVol 3 (New York: Penguin), 180.
[13] Kallis,In defense of degrowth,21.
[14] The World Bank. (2021), “Employment in agriculture (% total employment) (model ILO estimate),” January 29. Availablehere.
[15] Huber, Matt. (2018). “Fossilized liberation: Energy, freedom, and the ‘development of the productive forces.’” InMaterialism and the critique of energy, ed. B.R. Bellamy and J. Diamanti (Chicago: MCM’ Press), 517.
[16] Mandel, Ernest. (2020). “Ernest Mandel on Marxism and ecology: ‘The dialectic of growth.’”Monthly Review, June 17. Availablehere.
[17] Ibid.

Economic and Social Crises Keep Deepening: 48 Points That Will Shape the Future

By Shawgi Tell

Not only have the policies of the rich at home and abroad not stopped economic and social decline, the rich are actually taking social irresponsibility to new levels and making things worse worldwide. They are unable and unwilling to solve serious problems plaguing humanity. Opening the path of progress to society is not on their agenda.

Connecting just a few dots in an intelligible way produces a clear picture of the destruction unfolding worldwide. It is no accident that more people are writing about a miserable dystopian future where people will have to develop new creative ways of defending the rights of all. The information below is especially timely given the cheap euphoria displayed recently by the short-sighted rich and their political and media representatives about the “solid” 850,000 jobs the U.S. economy “added” in June 2021.

  1. Inflation is increasing rapidly at home and abroad and the dollar’s purchasing power is still falling.

  2. Globally, supply chains affecting many sectors are not operating smoothly; many are worried about contrived and non-contrived disruptions lasting for months, even years.

  3. Ransomware incidents and major cyberattacks are not diminishing.

  4. Millions of U.S. workers are misclassified as contractors, which means that they do not have (generally weak) protections.

  5.  Thousands of companies at home and abroad are “zombie companies”—i.e., they don’t make a profit after paying down their debts, they just live a dead life.

  6. Student debt in the U.S. keeps soaring.

  7. College tuition in the U.S. and elsewhere keeps climbing.

  8. Marriage rates in the U.S. are at an all-time low.

  9. Birthrates are declining globally.

  10. The U.S. experiences a higher infant mortality rate and a higher prevalence of obesity compared with most OECD member countries.

  11.  The number of Americans who have moved back in with family or friends over the past 18 months is extremely high.

  12. Homelessness is high nationwide and increasing significantly in some major U.S. cities; crime is also up.

  13. Various “reforms” in countless sectors in many countries are superficial, phony, and non-substantive.

  14. Anxiety and depression remain widespread worldwide.

  15. Anti-depressant use remains high.

  16. Mass murders and killings have increased in recent years in the U.S.; so have social and civil unrest.

  17. Everyone everywhere is skeptical of the mainstream media and struggling not to be confused, ambushed, and humiliated every hour.

  18. Around the world hundreds of millions have joined the ranks of the poor over the past 18 months.

  19. Globally, well over ten million business have disappeared permanently and thousands more will disappear in the next five years.

  20.  Leading economic experts and officials have no real solutions for anything and people continually have low levels of trust in “experts” and government; the rich continue to operate with impunity.

  21. There is more polarization, division, and anger in society.

  22. Poverty and inequality keep growing worldwide; wealth concentration is staggering and unprecedented.

  23. Digital addiction and attendant problems won’t stop increasing.

  24. More U.S. college and university administrators, trustees, and leaders are abandoning the intellectual mission of colleges, restricting faculty voice, and turning college into Disney and fun.

  25. Getting simple things done is taking longer and becoming more convoluted and frustrating, especially when dealing with retailers, companies, and various agencies.

  26. Surveillance and police-state arrangements are multiplying rapidly and becoming more diverse and sophisticated at home and abroad.

  27. The media blackout on thousands who continue to experience serious side effects from vaccines continues.

  28. Newly-elected “progressive” politicians in the U.S. and elsewhere are proving to be as ineffective as the “old guard.”

  29. Privatization and deregulation keep increasing and wreaking havoc worldwide.

  30. Anglo-American imperialism thinks that constantly treating China and Russia as bogeymen will keep fooling the gullible and divert attention from deep problems in the Anglo-American world.

  31. The unionization rate of American workers is at a historic low, which is bad for all workers in all sectors.

  32. More than 130 million working Americans can live off their savings for six months or less before going broke.

  33. Mergers and acquisitions continue apace in 2021, concentrating even more wealth in even fewer hands.

  34. Central banks around the world keep printing phantom money while stock market bubbles grow larger.

  35. The U.S labor force participation rate remains low.

  36. The number of long-term unemployed (27 weeks or more) in the U.S. is still increasing.

  37. Millions of Americans have started to lose their jobless benefits.

  38. More than 40% of Black families and Latino families in the U.S. have no access to an employer-sponsored retirement plan.

  39. Black and Latino Americans are experiencing the biggest decline in life expectancy in decades.

  40. In recent years, overall job quality for Americans has deteriorated significantly.

  41. At least thirty million Americans lack access to high-speed internet.

  42. The U.S. opioid overdose crisis, which pharmaceutical companies were recently found guilty of sponsoring, persists.

  43. In Africa, nearly 40% of employed youth are considered poor.

  44. Around the world, nearly one out of ten people experience hunger and the number of undernourished people has grown by millions in recent years.

  45. The official unemployment rate exceeds 10% in at least 12 countries in (Western and Eastern) Europe. Fourteen countries fall into this category for North and South America. The real numbers are higher.

  46. More than 27% of youth in Central Asia and Southern Asia are not in employment, training, or education.

  47. In the past five years more countries have experienced violent conflict, while violent crime across the world has also increased.

  48. Despite endless happy economic news in the mainstream media, economies around the world are far from recovering; many never recovered from the Great Recession of 2008 and mass vaccinations will not solve deep structural economic problems.

The list goes on and on. This is the tip of the iceberg. Numerous problems persist on all continents. The facts above do not paint a picture of a bright and promising future for humanity. Widespread destruction prevails in the obsolete neoliberal world.

But there are also openings and contradictions that people from all walks of life are being compelled to harness in order to advance the public interest and restrict the illegitimate control and authority of major owners of capital. The desire for real progress is palpable and growing; it emerges from the concrete conditions as they present themselves today. The international financial oligarchy cannot provide any solutions to the problems plaguing humanity today, they just have more catastrophes in store for everyone and are blocking the empowerment of the people. None of these serious problems can be solved, however, so long as the people remain marginalized and disempowered. A new direction, orientation, and public authority are urgently needed.

Humanity is entering a new and deeper crisis with qualitatively different and more dangerous features. Crisis is a turning point that contains both peril and opportunity. Crisis is not always just a negative thing; it means things cannot continue in the old way and something significant is going to have to eventually give. It usually takes a serious crisis or trauma to catalyze and propel much-needed change. In this way, crisis overcomes stagnation and complacency and sets the stage for something new. The negation of the negation operates with a greater vengeance in such defining moments, giving rise to a new synthesis, a new equilibrium, which gives rise to yet another dynamic which must assert itself sooner or later. The dialectic lives and cannot be extinguished. What comes next in the complicated here and now is unfolding consciously and spontaneously.

The pace and rate of change today is exhilarating and people’s desire to protect the social and natural environment is growing. The trial of strength between capital-centered forces and human-centered forces is bound to increase because conditions are demanding a new authority that affirms the rights of all. An alternative is necessary and possible. What this will look like is in the hands of the people themselves. Only they can be relied on to usher in a bright future for humanity free of privileged private interests wrecking the social and natural environment.

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.

Kamala Harris and the New Imperialism

By Daniel Melo

In her recent trip to Guatemala, Vice President Kamala Harris spoke of seeking to end corruption, building trust in the region, and tackling the “root” causes of migration. But she also had a dire warning for would-be migrants—do not come to the US, you will be turned back. Never mind the fact that her remark flies in the face of international law protecting the right to seek asylum. This hard-line stance seems to be at odds with the present administration’s supposed compassionate view of migrants. In reality, it is the latest rendition of the long-standing hypocrisy within capitalism and its displacement of people, a tragically necessary result of US imperialism in Latin America.

US capitalist imperialism is central to the very conditions present in Central America today. In several texts on the issues of empire and migration, professor Greg Grandin details the US’s expansive exploitation, both in military and economic terms, throughout Latin America. This includes everything from direct military intervention, to strong-arming Latinx nations into destructive neo-liberal economic policies, to transplanting the very gangs that now hold criminal empires. This mode of imperialism actually supersedes the prior eras of colonialism. As Grandin argues in Empire’s Workshop, it replaced the old colonialism, as the latter could no longer handle the nationalistic tendencies of former colonies nor the nativist uproar they caused at home. Capitalism needed a new way of exploiting territory beyond itself, without the costly eventual repercussions of direct colonizing. Latin America became a “workshop” for the budding US empire, where it could flex both its military and economic might, a place for developing and honing the empire's machinery. Empire, says Grandin, became synonymous with the very idea of America. We are witnessing over a century’s worth of empire dire consequences--hundreds of thousands displaced, crumbling governments, and the rise of neo-facisim.

Of course, Harris has the benefit of time in masking the US’s own culpability in the displacement of people in Latin America. Time and short memory. Her comments received little contextualization in the greater arc of US relations with the Latinx world, which aids in veiling the empire’s direct role in lighting said world on fire. Recent comments by DHS secretary Majorkas echo this ignorance—“Poverty, high levels of violence, and corruption in Mexico and the Northern Triangle countries have propelled migration to our southwest border for years.  The adverse conditions have continued to deteriorate.  Two damaging hurricanes that hit Honduras and swept through the region made the living conditions there even worse, causing more children and families to flee.” Not only are these remarks devoid of any historical materialist context noted above, but significantly, drive home the reality that the US has fully absolved itself of any responsibility, moral or otherwise, from the human consequences of empire.

Thus, Harris' warning to the Guatemalan people is a continuation of the nature of the new imperialism and the hypocrisy at its heart—to do as it wishes without having to deal with the direct consequences. The contradiction is even clearer when paired with her other recent remarks about the border. When NBC’s Lester Holt questioned her choice not to visit the US-Mexico border as part of her trip, she responded that “my focus is dealing with the root causes of migration. There may be some who think that that is not important, but it is my firm belief that if we care about what’s happening at the border, we better care about the root causes and address them.” What she actually means by “caring” and “addressing”  is ensuring that the “problem” of thousands of displaced people simply be relocated to somewhere away from the US border. Of late, papering over the direct consequences of a century of US foreign policy in Latin America comes in two flavors--paying others to keep the problem at bay (“monetary aid”) or direct applications of force at the border (“you will be turned back”). In other words, the ravages of capitalist imperialism are best dealt with by ensuring that they never make their way to the US in the first place.

However, hostility toward the growing desperate multitudes will do little to deter people who are fleeing for their lives. As the Italian delegates at the Socialist Congress of 1907 long ago noted—“One cannot fight migrants, only the abuses which arise from emigration…we know that the whip of hunger that cracks behind migrants is stronger than any law made by governments.”  This administration, like the one before it (and so on for 100 years), assumes that brutality is a functional means of abating the ravages of capitalism. And while oppression may momentarily suppress the movement of people, it cannot fill stomachs, reverse climate change, or repair the decades of damage done by imperialism. As Grandin notes in The End of the Myth, the horrific and historic cycle of violence at the border is a product of the impossible task of policing the insurmountable gap between massive wealth accumulation and desperate poverty. Keeping people where they are will increasingly require escalations of violence and force to hold-off the human consequences of capitalist imperialism.

In this respect, Harris and the administration’s aim at tackling the “root causes” of migration will be forever out of their reach. To do so, they would first have to acknowledge the pivotal role that the US had and continues to have in creating such conditions, and in turn, the unsustainable nature of capitalism itself. This is ultimately no more likely than them suddenly conceding power to the workers of the world. Yet, Grandin also unveils a sliver of light in the darkness of imperialism--the lesson taught by the history of US involvement in Latin America is “[d]emocracy, social and economic justice, and political liberalization have never been achieved through an embrace of empire but rather through resistance to its command.”

 

 

Daniel Melo is a public sector immigration lawyer in the American Southeast who primarily works with refugees and the son of a migrant himself. His book, Borderlines, is due out from Zer0 Books in August 2021.

Thomas Hobbes, the Communist?

By Carlos Garrido

Republished from Midwestern Marx.

                                                             

The British materialist philosopher Thomas Hobbes (1588-1679) is one of the fathers of social contract theory and modern political philosophy. His magnus opusLeviathan[i] – is a text which á la Plato’s Republic covers a wide breadth of subjects from epistemology, science, religion, and moral and political philosophy. However, his text is most widely remembered for its monarchism-endorsing political philosophy and its speculative warring state of nature. Nonetheless, there is a contradiction at the heart of Hobbes’ work, between his notorious political thought and his moral philosophy, which is surprisingly egalitarian, collectivist, and progressive (esp. for the 17th century). Before we embark on the examination of this contradiction, let us refresh his position on the ideal political state and the state of nature.

In his political philosophy Hobbes espouses three forms of commonwealth, viz., monarchy, aristocracy, and democracy – each with their respective corrupted forms (tyranny, oligarchy, anarchy) (TH, 143). From these three options (whose minimum threshold is having some form of absolute sovereign power) he considers monarchy the most practical. In his ideal absolute monarchy, the sovereign, instituted by either force (“sovereignty by acquisition”) or choice (“sovereignty by institution”), uses fear – either the fear men have to return to a state of nature, or the fear men have of the sovereign himself – to rule over his subjects. This absolute monarch is paradoxically described as a “mortal god” and analogized to a leviathan – a biblical sea monster which Isaiah 27:1 urges God to slay (TH, 132). With very minor exceptions, Hobbes ideal political state is one in which the autonomy of the subjects is alienated onto the Monarch, making the later a singularity through which the multiplicity of suspended wills expresses itself.

Written during the English civil war, Hobbes’ Leviathan’s state of nature is a projection of the de facto chaotic state of England, where the warring factions of parliamentarian, absolute monarchist, and recently expropriated peasants – led by Gerrard Winstanley and the Diggers agrarian socialist movement – battled it out. In this context, Hobbes projects that in the state of nature (who he warns against interpreting as existing generally the same in all places), humanity is in a state of war, “every man, against every man” (TH, 92). This state of nature, we must clarify, is not limited to the condition pre-state primitive societies lived in. Beyond this, Hobbes describes conditions in a civil war (which he was in) and those in international relations between sovereigns as constitutive of a state of nature as well. For Hobbes, this state of nature in “continual fear” provides infertile grounds for industrial and human development, for the security of one’s life is the prime concern (TH, 94). In essence, within the state of nature “the life of man” is “solitary, poor, nasty, brutish, and short” (Ibid.). 

Out of his political philosophy and speculation on the state of nature, the latter has remained the most influential in contemporary discourse. I remember the news reports during hurricane Katrina claiming that New Orleans was under a ‘Hobbesian state of nature,’ where rape, lootings, and killings dominated. This, of course, was false. Instead, as was shown in Rebecca Solnit’s A Paradise Built in Hell (among many other places), events like Katrina show that in times of adversity, when formal institutions seem to temporarily fall, people generally turn to collectively cooperating for the community. Nonetheless, the narrative that the “general inclination of all mankind” is “a perpetual and restless desire of power after power, that ceaseth only in death” remains essential in a system that can survive only insofar as it can “perpetually and restlessly” accumulate capital and reproduce the relations that facilitate this accumulation (TH, 73).

Hobbes’ political philosophy’s emphasis on an absolute sovereign is unacceptable for modern socialists. His anthropology, as constitutive of a portion of his theory on the state of nature, is also a perspective diametric to a Marxist position which shuns from these forms of speculative bourgeois essentialisms. Nonetheless, Hobbes’ laws of nature, the study of which he relegated as “moral philosophy,” retains interesting insights that lend themselves to striking moral criticisms of contemporary neoliberal capitalism (TH, 119).

Although before coming together into a commonwealth, humanity exists in the anxiety of the state of nature, Hobbes nonetheless posits that the laws of nature, centered around preserving life and keeping peace, are “immutable and eternal; for injustice, ingratitude, arrogance, pride, [and] iniquity… can never be made lawful” (TH, 119). Proceeding from the fundamental first law of keeping peace, let us examine a few of the nineteen laws Hobbes lays out for us. It is important to clarify that in our analysis we will be assuming that the modern political scenario is not constitutive of a state of nature, i.e., the grand majority of existing governments are not simply failed, sovereign-less states, most states do have an instituted sovereign power with roles similar to those needed to pass the threshold for Hobbes (even if some might be categorized within the three previously mentioned ‘corrupted forms’). Nonetheless, since for Hobbes, international relations, that is – relations between sovereigns – are constitutive of a state of nature, a loophole for excusing violations of the laws of nature in international relations is present. We will say more on this below.

To begin with – what is a lex naturalis (law of nature)? He says, “a precept or general rule, found out by reason, by which a man is forbidden to do that, which is destructive of his life, or taketh away the means of preserving the same; and to omit that, by which he thinketh it may be best preserved” (TH, 97).

The first and most fundamental law of nature for Hobbes is that one must “seek peace, and follow it,” and if peace cannot be obtained, then one is allowed to defend themselves “by all means” (TH, 98). What greater violation of this law on earth than American imperialism? A system in which the supremacy of capital forces it to go abroad, as Marx said, “dripping from head to foot, from every pore, with blood and dirt,”[ii] to continuously plunder foreign lands, is in a direct contradiction with peace. A nation which has been at war 226 out of its 244 years of life does not seem to be too fond of peace. And as to the times when violence, even when we seek peace, is inevitable, does not Hobbes’ proposition remind us of Fanon’s dictum to the colonized, who stuck in a “web of a three-dimensional violence”, are told they must “[end] the colonial regime by any means necessary?”[iii]

A Hobbesian might respond that within international dealings the laws of nature do not apply since international dealings are, for Hobbes, constitutive of a state of nature. Hence, the activities of American imperialism are fair game. It is important that we deal with this early, for similar international violations of the laws of nature are referenced below. This argument fails to distinguish two points: 1) international relations are always bound to national conditions – a sovereign does not take aliens to fight in wars of plunder, but his own citizenry, which, as in the case of the US, often return dead or physically and psychologically mutilated; 2) As Plato had already noted, states whose economic foundation is grounded on the “endless acquisition of money,” find it that they must “seize some of [their] neighbor’s land.”[iv] International relations reflect the national relations of class. To suppose, as Hobbes does, that international relations are in a state of nature is to presuppose a national economy based on accumulation, plunder, and expansion – and to ignore the possibility, effectively realized under socialism, of international relations based on cooperation and mutual development. Thus, the conditions of imperialism and global capital relations, instead of simply being brushed away through Hobbes’ categorization of them, further highlight the antinomies in Hobbes’ moral and political philosophy. For they demonstrate a condition where the commonwealth, that is, the general organization the laws of nature thrust humans into, is presupposed by Hobbes to be continuously flickering into a state of nature (the condition the laws of nature and commonwealth is supposed to negate) when dealing with the international realm of national politics. Nonetheless, let us continue our examination of his laws of nature.

In the fifth law of nature, the law of mutual accommodation, Hobbes states that just like an architect must toss aside material that takes “room from others” in the “building of an edifice”, so too “a man that by asperity of nature, will strive to retain those things which to himself are superfluous, and to others necessary; and for the stubbornness of his passions, cannot be corrected, is to be left, or cast out of society, as cumbersome thereunto” (TH, 114). In a world where the eight richest people have the same wealth as the poorest half (almost 4 billion people), we live according to global relations which directly violate Hobbes’ fifth law of nature. For the Hobbesian unconvinced with the global nature of this violation (for reasons previously  mentioned), in the US, the country which spearheads the G7 in income inequality, the richest 1% of American households hold 15 times more wealth than the bottom 50% combined. This inequality exists at a time when hundreds of thousands are homeless, and when 42 million people, including 13 million kids, experience hunger in the country. From a Hobbesian moral philosophy, all those who are superfluously hoarding those things which others lack, must be immediately expropriated and expelled from society. Of course, a change in the society that allowed this in the first place is a precondition of the former.

The ninth law against pride gives an insight to how the inequality mentioned in five arose. Hobbes states, “the question who is the better man, has no place in the condition of mere nature; where, as has been shown before, all men are equal” (TH, 115). If men are equal, where did inequality come from? He says, “the inequality that now is, has been introduced by the laws civil” (Ibid.). In essence, men are born equal, it is their social formation which makes them unequal. Interesting enough, although Hobbes and Rousseau are seen to be in polar opposites, Rousseau also agrees that inequality is a development of our transition into society, specifically seen in the development of private property.[v]  Hobbes concludes that every man must “acknowledge another for his equal by nature” (TH, 116).

The tenth law is an extension of the ninths into the realm of the jus naturalis (rights of nature). Hobbes asserts that no man can desire a right for himself, “which he is not content should be reserved to every one of the rest” (Ibid.). He continues, “as it is necessary for all men that seek peace, to lay down certain rights of nature; that is to say, not to have liberty to do all they list: so it is necessary for man’s life, to retain some; as right to govern their own bodies, enjoy air, water, motion, ways to go from place to place; and all things else, without which a man cannot live, or not live well” (Ibid.). There are a few important things to note with this law. Firstly, the notion of rights applying to all was something that took more than three centuries after the writing of this text for the US to figure out. In some places, namely, in the settler colonial state of Israel, this law is still being violated. Secondly, the right to enjoy such things as clean air and water seems dim in a world where fossil capitalism is taking humanity and various other species on the planet to the brink of extinction. Lastly, Hobbes sustains as jus naturalis not just the right to all things one needs to live, but also to all things one needs to live well. In the US, the leading economic power in the history of the planet, having more than enough resources to do so, guarantees neither the latter nor the former to its people as a right. Shelter, food, water, and medical care, i.e., the basic necessities people need to survive, are not guaranteed to the American public. Beyond this, those specific things which each person requires in order to ‘live well,’ to virtuously develop themselves in community, are restricted for only those who can afford it. A system which is dependent for its reproduction on the commodification of people and nature is fundamentally unable to exist non-antagonistically to Hobbes’ tenth law.

Laws twelve and thirteen may also seem surprising to some. Here he states:

The twelfth, equal use of things common. And from this followeth another law, that such things as cannot be divided, be enjoyed in common, if it can be; and if the equality of the thing permit, without stint; otherwise proportionably to the number of them that have right. For otherwise the distribution is unequal, and contrary to equity.

But some things there be, that can neither be divided nor enjoyed in common. Then, the law of nature, which prescribeth equity, requireth, that the entire right; or else, making the use alternate, the first possession, be determined by lot. For equal distribution, is of the law of nature; and other means of equal distribution cannot be imagined.

These passages deserve the reply Marx gives the “intelligent” bourgeois of his time, who, while rejecting communism promote co-operative production and societies – he tells them, “what else, gentlemen, would it be but communism, ‘possible’ communism?”[vi] We must ask Hobbes here, ‘what is this, if not communism?’ From law twelve and thirteen we get three forms of property: 1) property that can be distributed equally to all deserving, 2) property that can be enjoyed in common, 3) property that can neither be enjoyed in common nor distributed equally but is assigned by lottery. Although it might not be what Marx deems the highest phase of communism, where relations are based “from each according to his ability, to each according to his need,”[vii] Hobbes nonetheless conjures the necessity for a form of lower phase communism out of his ‘laws of nature.’

As I hope to have shown, there is a persistent contradiction between Hobbes’ moral philosophy – dedicated as a science to knowing the lex naturalis – and his political philosophy, grounded more on his projected conception of human nature, than on the laws of nature which supposedly thrust humanity into a commonwealth. Hobbes’ moral philosophy can be described as a militant egalitarianism, which runs directly counter to his ideal conception of the state. If Hobbes’ moral philosophy were transferred in an honest manner into the political-economic realm, he would be alongside Gerrard Winstanley as a forefather of modern socialist thought. Unfortunately, the baby was dropped in the transfer, and what we received is a reactionary political philosophy.

As is often the case with the best of bourgeois thought, the faithful applicability of their moral philosophy would cause its transition into the political realm to escape beyond the boundaries of possibilities within bourgeois society, e.g., Smith, Rousseau, Kant, Mill. In Hobbes we have the most shocking of these cases. As a thinker whose defense of contractual relations has become sacrosanct for the religion of capitalism (used centrally to justify wage-slavery), and whose views on human nature provided a universal grounding for the capitalist ethos, we nonetheless find in his communistic moral philosophy fertile ground for an immanent critique of his own philosophy and of bourgeois society in general. However, we must remember moral criticism of a system is insufficient for its transformation. For a substantial transformation, i.e., for a revolution, a scientific understanding of the systemic mechanisms through which these morally reproachable things arise is necessary. It is here important to remember American Marxist and Socialist Labour Party leader Daniel DeLeon’s famous dictum, “the moral sentiment is to a movement as important as the sails are to a ship. Nevertheless, important though sails are, unless a ship is well laden, unless she is soundly, properly and scientifically constructed, the more sails you pile on and spread out, the surer she is to capsize.”[viii] 

 

Carlos L. Garrido is a philosophy graduate student and professor at Southern Illinois University, Carbondale. His specialization is in Marxist philosophy and the history of American socialist thought (esp. early 19th century). He is an editorial board member and co-founder of Midwestern Marx  and the Journal of American Socialist Studies. 

Notes

[i] All quotations will be from this edition: Hobbes, Thomas. Leviathan. (Touchstone, 2008).

[ii] Marx, Karl. Capital Vol 1. (International Publishers, 1974), p. 760.

[iii] Fanon, Franz. “Why we use Violence.” In Alienation and Freedom. (Bloomsbury, 2018), p. 654.

[iv] Plato. “Republic.” In Complete Works. (Hackett Publishing Co, 1997)., p. 1012.

[v] See Rousseau’s 1755 Discourse on the Origin of Inequality.

[vi] Marx, Karl. “The Civil War in France.” In in The Marx-Engels Reader. (W.W. Norton & Co, 1978), p. 635.

[vii] Marx, Karl. “Critique of the Gotha Program.” In The Marx-Engels Reader. (W.W. Norton & Co, 1978), p. 531.

[viii] DeLeon, Daniel. Writings of Daniel DeLeon. (Red and Black Publishers, 2008), p. 13.

Decolonization and Communism

By Nodrada

Republished from Orinoco Tribune.

“We have to give life to Indo-American socialism with our own reality, in our own language. Here is a mission worthy of a new generation.”

-José Carlos Mariátegui, “Anniversary and Balance,” José Carlos Mariátegui: An Anthology¹

While the turn towards analyzing ongoing settler-colonialism has finally reached the mainstream of North American political discussions, there is still a lack of popular understanding of the issues involved. Settler-colonialism is, ironically, understood within the framework of the ways of thinking brought by the European ruling classes to the Americas. By extension, the conceptions of decolonization are similarly limited. Although the transition from analyzing psychological or “discursive” decolonization to analyzing literal, concrete colonization has been extremely important, it requires some clarifications.

Settler–colonialism is a form of colonialism distinct from franchise colonialism. The colonizers seek primarily to eliminate the indigenous population rather than exploit them, as in the latter form of colonialism. Decolonization is the struggle to abolish colonial conditions, though approaches to it may vary. Societies formed on a settler-colonial basis include the United States, Canada, Israel, New Zealand, and Australia. For our purposes, we will focus on the United States in analyzing local ideas of settler-colonialism and decolonization.

Among North American radicals, there are two frequent errors in approaching decolonization.

On the one hand, there are the opponents of decolonization who argue that settler-colonialism no longer exists. In their view, to identify specific concerns for Indigenous peoples and to identify the ongoing presence of settler-colonial social positions is divisive and stuck in the past. They believe that settlers no longer exist, and Euro-Americans have fully become indigenous to North America through a few centuries of residency.

On the other hand, there are proponents of decolonization who believe that Euro-Americans are eternally damned as settlers, and cannot be involved in any radical change whatsoever. The most extreme of these argue for the exclusion of Euro-Americans from radical politics entirely.

Settler-colonialism is not over, contrary to the first view. Rather, Indigenous peoples still struggle for their rights to sovereignty within and outside reservations, especially ecological-spiritual rights. Their ostensibly legally recognized rights are not respected, either. The examples of the struggles of the Wet’suwet’en, Standing Rock Lakota, Mi’kmaq, and other peoples in recent memory are testimony to this. Indigenous peoples are still here, and they are still fighting to thrive as Indigenous peoples. Capitalists drive to exploit the earth, destroying ecology and throwing society into what John Bellamy Foster calls a metabolic rift.² This means that the demands of capital for expansion are incompatible with the ‘rhythm’ of ecology, destroying concrete life for abstract aims as a result.

An atomistic, individualist worldview is what undergirds the view of settler-colonialism as over and of contemporary Euro-Americans as being just as indigenous as Indigenous peoples. When settler-colonialism is seen as an individual responsibility or guilt, we are left with a very crude concept of it.

The denialists of settler-colonialism assume that it must be over, because the colonization of the Americas is apparently over. Thus, they think that modern Euro-Americans cannot be blamed for the sins of their forefathers, since individuals shouldn’t be held responsible for things which happened outside of their lifetimes. Guilt in this conception is an assessment of whether an atomistic individual is responsible for extremely specific crimes, such as participating in something like the Paxton Boys’ ethnic cleansing campaign in 1763 Pennsylvania.

The same ideological approach characterizes the other side, which obsesses over the individual status of “settler” and micro-categorizing the contemporary residents of North America within an abstract concept of settler-colonialism. They argue that having the individual status of “settler” means one is eternally damned, one is marked as a specific person by the crimes of a social system always and forever. This hefty sentence has high stakes, thus the obsession with categorizing every unique case within a specific box.

Neither of these approaches offers a successful insight into settler-colonialism. Instead, they project the thinking of European bourgeois liberalism. The individual is defined in an atomistic way, in their characteristics, rights, crimes, and so on. The individual as a node on a web of social relations is totally out of the question here. Yet, that is how we must think if we wish to understand settler-colonialism and, therefore, abolish it.

To focus primarily on categorizing atomistic individuals, instead of focusing on social relations, loses sight of the true engine of settler-colonialism. It is not that individuals choose one day to behave brutally, or that it is simply the nature of a specific people. Instead, it has very concrete historical motivations in the global system and the rise of settler-colonialism within it. For example, North American settler-colonialism was motivated significantly by the land hunger of capitalists who grew cash crops like tobacco and cotton, which were sold on the world market. Thinking in broad, structural terms is important in order to avoid reductive analyses and approaches.

While the side which focuses on damning individual Euro-Americans certainly have land in mind while thinking about this subject, they have a static and simple concept of land. In their minds, settlers are settlers because they are present in a certain place, to which a specific Indigenous group has an abstract, moral right to exclusive habitation in. To put it simply, their thought process is “if X person is in Y place, which belongs to Z people, then they are a settler.”

They do not understand the social relation of Indigenous peoples to their homelands, which extends into the aspects of ecology, history, spirituality, etc. That is, Indigeneity as itself a social relation. Indigenous peoples explicitly refer to their nations and homelands as relations. Their relation to land is not to land as an abstract thing, but to specific spaces that are inseparable from their specific communal lives.

In the context of describing his people’s history, Nick Estes (Lower Brulé Lakota) said in Our History is the Future:

“Next to the maintenance of good relations within the nation, an individual’s second duty was the protection of communal territory. In the east, the vast wild rice patties and seasonal farms that grew corn, beans, and squash demarcated Dakota territory. In the west, Lakota territory extended as far as the buffalo herds that traveled in the fertile Powder River country. For Dakotas, Lakotas, and Nakotas, territory was defined as any place where they cultivated relations with plant and animal life; this often overlaid, and was sometimes in conflict, with other Indigenous nations.”³

Identity and mode of life in communalist societies is specific to spaces, because keeping in the ‘rhythm’ of these spaces is a basic guiding logic of life. Because land is a relative, there was and is significant resistance among Indigenous peoples to the settler seizure of land and commodification of their non-human relative. The European bourgeoisie, meanwhile, was more concerned with what value could be extracted from the land, their worldview being based in abstract concepts of Right, Justice, Liberty and so on.

The faction in question does not understand settler-colonists as part of social relations which seek to negate that communal land social relation for concrete aims. They lack broad perspective, they only see society as a collection of atoms, falling into micro-categories, bundled together.

Having critiqued these two views, we can now give a better idea of how to properly approach the category groupings involved in analysis of settler-colonialism.

Indigeneity is defined by continuity of long-standing communal relations and identities indigenous to a certain region. Relation to a specific homeland or region is important to this, but the loss of direct ties to land does not necessarily negate Indigeneity. Rather, the continuity of belonging to a certain ‘mode of life’ and community is key.

A settler is one who is outside of these relations, and plays an active role in the negation of these Indigenous relations. A settler is not merely a settler because they are foreign. Rather, they are a settler because of this active negating role.

To play an active negating role does not necessarily mean one personally enforces colonial laws. Instead, it means that one directly benefits from their participation in the destruction of these relations, such as by gaining residencies or employment at the expense of those land-relations. An important aspect of being a settler is being a socio-political citizen of a settler-colonial society. This means that, in law and in social practice, one has the full rights of belonging to the settler-colonial nation, and is recognized as such in ideology.

Many analysts of settler-colonialism, such as Jodi Byrd (Chickasaw), use a third category in their analysis: arrivants.⁴ Arrivants are those who are part of social structures which dissolve those land-relations, but lack the citizenship and agency of settlers. An example of this would be Filipino debt peons. They cannot fully belong to the settler structures, in practice or in ideology, but they are still part of those structures. In North American history, these groups have at various times been explicitly excluded from the potential to own property or obtain full legal citizenship. Said citizenship was directly defined around whiteness, first de jure, and later de facto.

These categories should be treated in a nuanced way, as tools to understand a concrete society and history. We should avoid trying to bend reality to fit abstract categories. Otherwise, one assumes these categories are destiny. One assumes that Indigenous peoples cannot be part of settler-colonial structures, or that all settlers are eternally damned and cannot overcome their social role.

In history, there are many examples of Indigenous peoples participating in settler-colonial processes, such as with Tohono O’odham warriors participating in the Camp Grant Massacre against Apaches, or the Indigenous Vice President Charles Curtis sponsoring assimilation and allotment of communal lands. There are also examples of people without full socio-political citizenship participating in these processes, such as with Black Buffalo Soldiers fighting on the front lines of Manifest Destiny.

There are also examples of Euro-Americans defecting to Indigenous societies in order to escape bourgeois “civilization.” Cynthia Ann Parker was abducted and adopted as a child by a Comanche war band. Texas Rangers, who had massacred her adopted relatives, had to force her to return to Euro-American society. While adopted Euro-Americans remained Euro-Americans, inclusion in those communal relations transformed them. Instead of playing a negating influence on the part of bourgeois society, they became participants in Indigenous relations. To be a settler is not destiny, but is a status which can be negated through a revolutionary transformation of society. In a word, through decolonization.

To obsess over policing micro-categories is not helpful for understanding or fighting settler-colonialism. Being conscious of it is important, but the key is to focus on broad social structures. The way we alter individuals is by altering social relations, and the way we fight for Indigenous sovereignty is by abolishing the negating forces in society. To successfully treat a disease, one must keep in mind the body as a system rather than a simple collection of parts. The same applies to society.

Settler-colonialism in North America is the conflict of two social forms, one fighting to negate the other. The capitalist system: private, individualist, focused on expanding an abstract ‘god’ (capital). The Indigenous communal modes of life: premised on relationality, collectivist, focused on viewing the individual as a part of a whole.

The bourgeoisie seek exclusive, private ownership of land as property to be bought and sold as a commodity. They do not recognize communal land rights, or anything like having a social relation with a place. Instead, they seek to cut off the nerves connecting every aspect of communal life in order to box things in as commodities, so that they can be abstracted into an exchange-value.

The 1887 Dawes Act, which dissolved Indigenous communal landholdings in the United States, was aimed at forcing this system on Indigenous peoples.⁵ In the eyes of the ruling class, this was simply “civilization.” The bourgeoisie had to go to war with these communal ways of life to construct a capitalist system in its place. In the communal systems, unlike capitalism: land itself has rights as a relative instead of being merely a vehicle for value, people live off the land as a community instead of being landless wage-laborers, and exploitation is heavily frowned upon.

The first Red Scare in the United States was not during the 1919–1920 assault on organized labor and anti-war activists, but during the struggle of the government and capitalists against Indigenous communal modes of life.⁶

This war of generalized commodity production, capitalism, against alternative ways of being extended to ways of knowing. When forcing Indigenous children into boarding schools, the colonizers worked hard to destroy languages, religious practices, and cultural practices.⁷ In their place, they promoted individualism, bourgeois values, and a future as wage-laborers.

The liberal view of individuals is quite representative of typical bourgeois thinking. Liberalism posits individuals in an atomistic way, without considering them as concrete beings with concrete relationships in a real world. It sees individuals as simply bundles of rights, obligations, and so on. It premises meaning on extremely abstract, albeit universalizing concepts, such as “justice.” The rights of the liberal citizen are rights they have apart from society. Their freedom is a space separate from society, since they see others as fundamentally competitors.

This abstract thinking, individualism, and competitive view makes plenty of sense for a bourgeois. Their well-off conditions and obsession with preserving their private property against others reflect in their lack of concern for positive rights (rights to things, like food or shelter). What they want is to realize their capital, defeat their competitors, and pay as little as they have to for the working class’s living.

They only concern themselves with concrete things as far as they relate to their mission to realize abstract, congealed labor: capital. Capital commands them. If they do not expand their capital through exploitation and investment, they fall behind and decay in the rat race. Thus, the bourgeois is shrewd, atomistic, and anti-social.

By contrast, the communal view of individuals which is characteristic of Indigenous nations is focused on very concrete things. Individuals are part of specific communities with specific histories, who are relatives with specific land-spaces. To preserve balance in one’s real relations is an important value, contrasting sharply to the obsession with satisfying the god of abstract capital by feeding it concrete sacrifices. The key to this worldview is keeping in the ‘rhythm’ of life: the rhythm of one’s human relatives, non-human relatives, the ecology, the spirits, etc.

The latter view has a sibling in the views of Karl Marx. In the sixth thesis from Theses On Feuerbach, Marx said:

[…]the essence of man is no abstraction inherent in each single individual. In reality, it is the ensemble of the social relations.⁸

Further, Marx was very concerned with the metabolic rift wrought by capitalism. In his view, while capitalism had for the first time linked up the whole world and all people into one global social system of production, it had also unleashed forces it could not control. While everyone in capitalism depends on everyone else, the system is controlled by self-interested bourgeoisie, who have no concern for humans, animals, or ecology.

Therefore, there is a need for a working class revolution, where the people who produce what the world runs on establish social control of this social production. Through that social control, they must restore the balance of humanity and nature, using the planning of production to end the chaos and blindness characteristic of capital. Once they have fully developed this system of social control and planning and brought about a world where all people contribute to the social product instead of anyone exploiting anyone else, they will have established a communist society.

The basis for Pan-Indigenism in North America was laid by the proletarianization of Indigenous peoples during and after World War II.⁹ The Federal government explicitly hoped to use this to assimilate Indigenous peoples by removing them from communal life on reservations. Instead, the contact of many distinct peoples in urban workforces and communities led to the development of a new, broad concept of Indigeneity. These proletarians thought of themselves not only as, for example, Standing Rock Lakota or Chiricahua Apache, but also as “Indigenous.”

This had precedence with people such as Tecumseh and Tenskwatawa, the Shawnee leaders of a Pan-Indigenous resistance to settler-colonialism in late 18th and early 19th century Ohio, or Wovoka, the Paiute founder of the Ghost Dance movement in the late 19th century. However, it had never reached this scale before. The same forces which sought to destroy Indigenous identity created means of establishing a new political movement in defense of it.

This universalization of identity from particular to general, without necessarily negating the particular, is something which must be done by social revolution as well. Proletarianization unites many distinct peoples into one class, leading to radical contacts between worlds. It lays the basis for a revolution which for the first time establishes a real community of all of humanity.

Decolonization ties directly into this project of social revolution. Capital attacks communal relations to establish and reproduce itself, yet by doing this it lays the foundation for a more universal form of communal life: communism. To decolonize is not to merely undo history and return to the past. We cannot undo centuries of change, of destruction.

Instead, as advocated by anti-colonial theorists like Aimé Césaire and Frantz Fanon, we must assert indigenous aims on the basis of the world colonialism has brought. This must take the form of the social revolution, because capital leaves intact the negating force against communalism and the relations of domination between groups of people.

In our theorizing of communism, we must avoid the thought patterns of the bourgeoisie. We must not only avoid individualism, but avoid the denigration of communalist ways of life. Indigenous peoples are at the forefront of the defense of bio-diversity. They are staunch protectors of the earth, of their ways of life and of their relation with the earth. They resist capitalist primitive accumulation, defending their sovereignty, daily. Communism cannot be some form of universalized bourgeois society, nor can it carry over the denigrated view the bourgeoisie have of life. Instead, it must be communalism reasserted on a universal scale.

Decolonization does not mean one throws out settlers. It does not mean we send Euro-Americans back to Europe. This belief is premised on a bourgeois, colonial thinking about life. It assumes that behavior is ahistoric, inscribed into the DNA of people. Rather, it is social relations that we must expel, transforming people through incorporation into new ones.

In the past, the adoption of Euro-Americans served as an alternative to their behavior as settlers. A decolonized society can follow this model on a broader scale, while preserving the sovereignty of Indigenous peoples over their homelands. Indigenous conceptions of land are not based on bourgeois exclusive right, but the right of specific people to have an ongoing relation with specific spaces. Abolishing the negating force, capitalism, and asserting these ways of life while working to establish the universalist form, communism, must be our program.

To put it simply, decolonization should be understood as the indigenization of settlers. This necessitates a social revolution in all aspects of life. It does not mean settlers must immediately “play Native.” Within the context of bourgeois settler-colonialism, that is part of a process of dissolving Indigenous communities, destroying their ability to remain sovereign. Rather, it means that we must destroy the capitalist society which drives these antagonisms.

This decolonization also necessitates a conscious revolution in ideology as part and parcel of social transformation. As discussed, communalist societies have a strong sense of concrete locality, of specificity according to a space and the relations of that space. Capitalism seeks to negate that in favor of universalist abstractions. Communism must take the universalizing capitalism has engaged in and place it on a concrete, conscious basis.

We ought to oppose the negation of local life capitalism engages in, while having the universal goal of revolution. That is, unite the particular with the universal, establish the particular as the basis of the universal. The old, European bourgeois ways of thinking, lacking metabolism or relationality with other humans and with ecology, must be overcome.

Communism is the abolition of the present state of things on the basis of existing premises. The emancipatory project of communism should not be hostile to, but a student of Indigenous peoples. When all people are one kin, when they are not divided by class or other social antagonisms, then we will all be free. That is the relation of decolonization to communism.

Countless Charter Schools Hire Many Uncertified Teachers

By Shawgi Tell

Privately-operated non-profit and for-profit charter schools[1] run by unelected officials are legal in 45 states, Washington DC, Puerto Rico, and Guam. About 7,400 charter schools currently enroll roughly 3.3 million students.

According to a 2018 state-by-state information chart from the Education Commission of the States, more than 25 states (including Washington, DC) either do not require charter school teachers to be certified or allow charter schools to hire a large portion of teachers with no teaching certification.[2]

It should also be noted that, on average, charter school teachers have fewer years of teaching experience and fewer credentials than their public school counterparts. They also tend to work longer days and years than public school teachers while generally being paid less than them. Further, many charter school teachers are not part of an employee retirement plan and are treated as “at-will” employees, which is linked to why 88% of charter school teachers are not part of any organization that defends their collective interests.

A few examples of charter schools with uncertified teachers are worth noting. A May 30, 2019 article in The Palm Beach Post titled, “Underpaid, undertrained, unlicensed: In PBC’s largest charter school chain, 1 in 5 teachers weren’t certified to teach,” points out that the Renaissance Charter School chain in Florida routinely employed large numbers of substitute teachers and operated many schools where a quarter to a third of the teachers were not certified to teach.

Several years ago, one of the main charter school authorizers in New York State unilaterally further lowered teaching qualifications for teachers in charter schools. It willfully ignored numerous public demands to not further dilute teaching standards, prompting a lawsuit against its arbitrary actions. An October 18, 2019 press release from New York State United Teachers (NYSUT) titled, “Court rejects fake certification scheme for charter school teachers,” reads in part:

After the union fought back against “fake” certification for some charter school teachers, a midlevel appeals court this week ruled the SUNY Charter Schools Committee does not have the authority to set its own standards for certifying teachers. NYSUT President Andy Pallotta said the court ruling is a big win for the union and the profession. “This is about preserving what it means to be a teacher in New York State,” Pallotta said. “This would have created a two-tiered certification system and allowed unqualified educators to practice in some charter schools.”

While public school teachers in North Carolina have to be trained and certified to teach in public schools, charter schools are exempt from such requirements and can hire uncertified non-educators to teach. And while they enroll a significant percentage of youth, in Arizona “Teachers at charter schools are not required to have any certification.” Importantly, privately-operated charter schools are notorious for relying heavily on the infamous Teach for America (TFA) program which has come under fire for many reasons over the years. Much of this criticism comes from formers TFA’ers themselves. Many other examples from across the nation could be given.

Taken together, these facts help explain why there is such persistently high teacher turnover rates in the crisis-prone charter school sector—a situation that increases instability and does not serve students and families well. Given the broad disempowerment and marginalization of charter school teachers, it is no accident that there has been an uptick in recent years in the number of charter school teachers striving to unionize. The most recent example comes from Chicago.

It is not possible to build a modern society and nation by creating more corporatized schools that are segregated, non-transparent, deregulated, created by private citizens, run by unelected officials, and staffed with a large number of uncertified teachers. Who thinks this is a great idea? Such neoliberal arrangements lower the level of education and are a slap in the face of thousands of teacher education students across the country who spend years and thousands of dollars training to become effective certified teachers.


Notes

[1] The “non-profit” versus “for-profit” distinction is generally a distinction without a difference: both types of entities engage in profit maximization. Charter school promoters always downplay the fact that there are many charter schools, including “non-profit” charter schools, run by for-profit entities.

[2] Public schools sometimes hire uncertified teachers as well, but what makes the corporatized charter school sector different is that many charter school laws are intentionally and explicitly set up to evade certified teachers. This usually has to do with the neoliberal goal of “cost-cutting” and profit maximizing. Such a set-up lowers the level of education.

Rock-A-Bye Baby: On the State's Legitimation of Juneteenth and Liberal Concessions as Political Anesthetization In Slavery's Afterlives

(AP Photo/J. Scott Applewhite)

By Joshua Briond

“Everything has changed on the surface and nothing else has been touched[...] In a way, the state is more powerful than ever, because it has given us so many tokens.”

—James Baldwin

On Thursday, June 17th, President Joe Biden signed a bill establishing June 19 as Juneteenth National Independence Day, a US federal holiday commemorating the end of slavery in the United States. According to CNN, the holiday will become the first federal law holiday established since Martin Luther King Jr. Day was signed into law in 1983. Ultimately, the bill will allow a fragment of the nations’ surplus populations —excluding much of the largely racialized lumpenproletariat and underclass— a day ‘free’ from the capitalist exploitation and alienation that comes with the traditional day-to-day of the laboring class. The timing of the implementation of the national holiday—amidst rebellions, particularly in Minneapolis, in the aftermath of Winston Smith’s clearly politically-motivated, state-sanctioned assassination—cannot be understood as anything other than yet another attempt at anesthetizing the captive Black colonies in sentimentality and symbolic gestures. 

"this is the afterlife of slavery—skewed life chances, limited access to health and education, premature death, incarceration, and impoverishment. i, too, am the afterlife of slavery."

—saidiya hartman, lose your mother: a journey along the atlantic slave route (2006)

The institution of Black slavery, that rendered Black captives as chattel, capital, productive property, was economically, culturally, and politically ubiquitous. Yet, despite its legacies and afterlives, there has been no material reckoning, or atonement for its anti-Black psychosexual and physical terror and violence. In fact, the ghosts of what is largely understood as slavery’s past, have continued to manifest in the economic polity, modern policing and prisons, and social, cultural, and ideological underpinnings, etc. Descendants of Black captives whom, in many ways, remain hyper-surveilled, overpoliced, hyper-exploited, underpaid, alienated, and often succumbed to occupation of our communities and premature death, have little-to-nothing to show for being major instruments in assembling and maintaining the global capitalist economy since we were trafficked to the Euro-Americas. But you are damn sure we have one month per year, and now an extra day, to learn about and hashtag-celebrate the most whitewashed and bleak articulations of Black historical events—events that have largely only taken place because of Black resistance to white terror, violence, and domination. 

“A critical genealogy of White Reconstruction requires close examination of the non-normative—nonwhite, queer, non-Christian, and so on—iterations of white supremacy within contemporary institutionalizations of diversity, inclusion, and multiculturalism. Such non-normativities are constitutive of (rather than incidental or exceptional to) the protocols, planning, and statecraft of contemporary counterinsurgency/domestic war, extending and complicating rather than disrupting or abolishing the historical ensembles of anti-Black and racial-colonial state violence.” 

—Dylan Rodriguez, White Reconstruction 

Since 1776 and the founding of the United States of America, the white power structure has been in a constant state of attempting to—arguably, at times, successfully—ideologically and politically sedate the most wretched, particularly the Black colonies, through incremental concessions and symbolic gestures while ultimately supplementing white rule. As Gerald Horne has taught us, this founding itself was brought into being after a successful power struggle against the British rulers to preserve the institution of Black slavery. As noted by Dylan Rodriguez in the epigraph above, and throughout his book White Reconstruction, the white settler-colonial state has had to “undergo substantive reform to remain politically and institutionally viable.” This includes, but is not limited to, incremental (neo)liberal reform as sedation and the multicultural diversification of settler-colonial, surveillance-capitalist, and imperialist apparatuses.

If we are to understand the American project itself as a consequence of intra-European counterrevolution to preserve the institution of slavery. The civil war as described by Frederick Douglass, “[starting] in the interest of slavery on both sides[...]both despising the Negro, both insulting the Negro.” The Reconstruction era as an attempt to establish a workers-democracy—in the aftermath of the countless slave revolts across North America and the Civil War ultimately ending chattel slavery—only to be defeated by ruling class forces. Jim Crow as an inevitability of the settler state and its individual deputized upholders’ idiosyncratic anxieties surrounding the collapsing synonymity of Blackness and the slave positionality. The Civil Rights Movement as an understandably decentralized reformist effort toward Black freedom, through attempts to expand the civil liberties of Black people within the American colony, co-existence with whites within the white power structure that became co-opted by the state ordained Black bourgeoisie and US intelligence leading to mild concessions. Then, we—as Black people—have to understand that we have been in an outright war of attrition with the white power structure for nearly half a millennium.

It is important to recontextualize major historical events — from the Civil War, to the crushing of the Reconstruction era, to Jim Crow, to the Civil Rights Movement, to the rise of neoliberalism and the expansion of the carceral regimes posited as the solution to Black rebellion in the 1980s, to modern policing and prisons, etc. — are all distinct types of “reforms” to politically sedate Black surplus populations and sustain white settler-capitalist hegemony. 

In an interview at Howard University, Gerald Horne discusses the weakening and marginalization of Black radical independent institutions, publications, and leaders, such as Shirley Graham, W. E. B. Du Bois, Paul Robeson, as a trade-off to disintegrate Jim Crow in return for the Civil Rights Act of 1964, Voting Rights Act of 1965, and “other examples of legislation meant to chip away at Jim Crow.” Horne goes on to question whether the price for political “freedom,” in the electoral arena (which many Black radicals would argue, in the age of neocolonialism and pseudo-independence was never actually freedom) was substantial enough to warrant celebration as a form of Black progress without the economic infrastructure and self-determination needed for true liberation and justice. Just like in the 60s, as Horne notes, we are still performing uneven trade-offs with white power. We demand an end to police terror with Defunding the Police at the outset; they give us painted Black Lives Matter streets, while celebritizing, commodifying, and cannibalizing the names and faces of Black martyrs like George Floyd and Breonna Taylor. We demand healthcare, living wages, and erased student loans; they give us a federal holiday. In the post-Civil Rights era, and the state’s crushing of Black Power, there has been a depoliticization, if not outright assassination, of Black politics: all symbolism, uneven trade-offs, bare-minimum concessions, and identity reductionist representation as a substitute for actual Black power and self-determination. In the era of neo-colonialism, with the expansion and symbolic inclusion into the plantation economy through our coerced [lumpen]proletarization, we have been anesthetized to our continued exploitation, alienation, destruction, and genocide. Liberal multiculturalism, reform, or as I would call it, political anesthetization, at the very least, temporarily, has been able to halt the “problem” of black resistance.

“The understanding that modern policing has emerged out of the dreadful history of Black enslavement brings with it an urgent need to acknowledge what is not yet behind us. The plantation isn’t, as so many of us, Black and otherwise, think or at least wish to believe, a thing of the past; rather, the plantation persists as a largely unseen superstructure shaping modern, everyday life and many of its practices, attitudes, and assumptions, even if some of these have been, over time, transformed.”

- Rinaldo Walcott, “On Property” 

Though there has been a virtual erasing of our chains and the physical plantation (at least for those of us who are not “legally” incarcerated), the plantation economy has expanded and the mere logics and ideological production have remained the same: keep the slave(s) in check. The white power structure has always been concerned with keeping its thumb on the pulse of its slave population. There has been a non-stop, coordinated counterinsurgent effort by the white power apparatus to divert energy away from the inevitable radical potentialities of the slave, colonized, dispossessed, and superexploited classes—especially as capitalism’s contradictions become far too blatant to disguise. The marking of Juneteenth National Independence Day is just a continuation of the settler society’s legacy of empty promises and symbolic gestures to supplant material gains and maintain their hegemony. 

The United States is incapable of bringing about true justice or accountability for the crimes of its psychosexual and political economy beyond these hauntingly insulting and psychopathic attempts at state recognition of its own historical aberrations through moral symbolism. True justice and accountability must be avoided at all costs by this power structure, as this would inevitably expand the political imaginations of people, leading to the incrimination of every cop, soldier, politician, wall street hack, ceo, etc., and exposing itself for what it is: illegitimate and obsolete. Once you realize that all of the violence being exported everyday in and around the US are not individual aberrations that could be changed with a shift in political leadership, but an inevitable and continual outcome of superstructures built on and sustained through anti-Black slavery, capitalism, colonialism, and imperialism, everything begins to make sense. It is liberatory. Heartbreaking. Infuriating, even. Because the solution becomes clear. It is the solution that everyone—whether subconsciously or not—is doing everything in their power to avoid coming to. It is the solution the United States and its propaganda networks spend billions of dollars every year to shield from the psyches of its captives. It is what Black captives in Haiti realized circa 1791, and are still being punished for ‘till this day. 

There is a special, psychopathic irony in the legitimation of Juneteenth through the colonial-capitalist state’s immortalizing of the liberation of the slaves through the very structural foundations in which said slaves were rendered productive property as captives, in which the legacies of slavery remain pervasive across social, cultural, political, and economic lineages. Not to mention the colonial and imperialist technologies inspired largely by the events of (anti-)Black slavery and colonialism, exported across the imperialized world for the purposes of land, capital, and resources—under the guise of (white) freedom and democracy. To paraphrase Frederick Douglass, what is the state’s recognition of Juneteenth to its Black captives? To the Afro-Palestinians living under the world’s largest open-air prison on the United States’ dime? Or the slave-labor of mineral miners in the Congo supplying the U.S. resources? How can visualizations of Nancy Pelosi and Black lawmakers singing Lift Every Voice and Sing in ceremony for the bill making Juneteenth a federal holiday—while actively rejecting Black organizers’ rallying cries that could improve Black people’s material conditions and save lives, such as Defunding the Police— signal anything other than yet another colonial lullaby to anaesthetize our dreams and efforts toward Black liberation and self-determination? While openly and unapologetically pledging their allegiance to multiculturalist white supremacy in the age of neocolonialism? 

“Let me put it this way, that from a very literal point of view, the harbors and the ports, and the railroads of the country, the economy, especially of the southern states, could not conceivably be what it has become, if they had not had and do not still have, indeed, for so long and for so many generations, cheap labor. I am stating very seriously, and this is not an overstatement: I picked the cotton, and I carried it to the market, and I built the railroads under someone else’s whip for nothing[...] This, in the land of the free, and the home of the brave. And no one can challenge that statement, it is a matter of a historical record. In another way, this dream is at the expense of the American Negro.”

—James Baldwin, 1965

Their Freedom, and Ours: A Case Study on Morality, Inequality, and Injustice Amid a Pandemic

Photo: Stacey Wescott / Chicago Tribune

By Peter Fousek

David Hume opens his essay “Of the First Principles of Government” with the statement that “Force is always on the side of the governed.”[1] Though she uses different terminology, Hannah Arendt’s understanding of power is analogous to Hume’s “Force.” In On Violence, she asserts that “[i]t is the people’s support that lends power to the institutions of a country, and that this support is but the continuation of the consent that brought the laws into existence to begin with.” Both accounts consider social power to be something fundamentally popular, rooted in collective action undertaken in accordance with a shared will. Thus, “[a]ll political institutions are manifestations and materializations of power,” which “petrify and decay as soon as the living power of the people ceases to uphold them.”[2] This understanding of power is consistent with the nature of the social world: institutions do not come into existence of their own accord, but are created and maintained by the actions of people. Laws do not exist as natural truths—they are established in accordance with shared beliefs and modes of understanding, and retain their jurisdiction only insofar as people assent to them. Therefore, those social structures and formations which hold significant influence over our world, do so because they have substantial, popular support underlying their authority and answering their commandments with corresponding action.

Given this notion of power, “[n]othing appears more surprising…than the easiness with which the many are governed by the few.”[3] If the governed possess a constitutive power over their social world, how is it that institutional authority so often supersedes the will of the masses with that of its ruling contingent? I will argue that this counterintuitive state of social organization, in which the few hold dominion over the majority, must rely on an imposed, hegemonic system of belief capable of convincing the general population that their oppression is just and their liberation villainous. Such a system of belief, while certainly instrumental in the maintenance of totalitarian states, is especially important in the context of ostensibly representative systems of government like that of the contemporary U.S.

In these contexts, voters must be convinced not that it would be amoral for them to overthrow their rulers, but rather that it is moral for them to continue to formally reproduce the power of those rulers year after year, by way of the voting booth. In the United States, that process of coercion has proved quite successful. According to exit polls, over 42% of voters with household incomes under $50,000 per year voted for Donald Trump, despite his promises to cut taxes for corporations and the super-wealthy while defunding already limited social services; in 2020, that contingent rose to 43%.[4] Over half of the Kentuckians in that income bracket voted to reelect Mitch McConnell in the same election cycle.[5]  In a country where well over half of the population has a household income of under $75,000,[6] our governing authorities consistently promote the aims of the wealthiest few, often at the expense of the many. While the United States incarcerates more people than any other country, and while 969 people have been killed by U.S. police this year alone,[7] the State does not rely solely on such direct repressive force to achieve its inequitable ends. As the electoral data shows, the electorate consents to its own socioeconomic oppression; with shocking frequency, we as a nation “resign [our] own sentiments and passions to those of [our] rulers.”[8]

What system of belief is responsible for convincing American citizens, whose collective sovereignty is systematized in electoral systems, to continue voting directly against their economic interests? If we are to build a better world by overcoming the oppressive systems and structures of the established order, we must first understand the mechanism by which that implicit consent of the oppressed is elicited. A society designed to pursue the aims of a small and exclusive minority at the expense of the majority cannot rely on force alone to sustain itself, since institutional authority possesses the apparatus of force only so long as a substantial contingent of the people are willing to follow its orders. Instead, it requires the tool of an official moral framework capable of securing the popular mandate upon which its dominion is established. It is possible for a small ruling class to maintain its jurisdiction over a much larger oppressed one only when the dominant segment promotes its ends as necessary, and thereby convinces its society that anything which goes against those ends is immoral. The ruling class perpetuates its existence by convincing the ruled majority that their subjugation is just, according to supposedly universal moral precepts.

That moral indoctrination is possible because, to use Marx, the economically dominant class “rule also as thinkers and producers of ideas and regulate the production and distribution of the ideas of their age. Their ideas are the ruling ideas of the epoch.”[9] Therefore, the ruling class is able to disseminate its own beliefs and understandings as comprehensive fact, absorbing, in the words of Barthes, “into its ideology a whole section of humanity which does not have its basic status and cannot live up to it except in imagination.”[10] The universality of the established ruling order and its corresponding cultural norms supersede any alternative worldviews or systems of belief, and thereby create the illusion that the entire social formation lacks meaningful class differentiation (the absence of ideological stratification is implied as evidence that social class does not cause a fundamentally different experience of the world). So, using its near monopoly on the dissemination of far-reaching ideas and discourse, through channels including broadcasting companies, social media platforms, and the national political stage, the economically dominant class convinces its entire social world that its particular morality, corresponding to its particular class interests, is in fact universal, natural moral law, obligatory for all.

Any system of official morality imposed on a society is necessarily repressive on account of that claim to universality. Morality is the product of social development in the same sense that the institutions, laws, and norms of our societies are, as Arendt notes, the products of beliefs held by the popular masses. As social institutions etc. exist to achieve defined ends, such as the preservation of property rights and relations, morality also serves social interests. We see this to be the case in moral precepts as basic as the commandment that “thou shall not kill,” which provides a foundational basis for social cohesion by establishing a normative framework in which a might-makes-right paradigm becomes condemnable. Nonetheless, even so fundamental a moral tenet as that one fails to prove universally applicable in the context of the real and dynamic world. History shows that societies which condemn killing in times of peace often herald it as the most honorable task of their soldiers in times of war. Therefore, the presentation of any system of morality as something universal, and so too ahistorical, is deceptive, given the necessarily specific and dynamic nature of moral analysis (and thus the impossibility of truly natural and universal morality).

Still, such universal moral precepts do serve social interests, even if those interests differ from those which the popular majority perceive as the purpose of their moral laws. The imposition of a particular morality onto the whole of society establishes a moral hegemony, wherein only that which promotes the aims of the social class who defines the moral system is considered right and just. Such a process serves the social interests of the dominant class, allowing the many to be subjugated by the few: the universal application of specific moral norms is all too often employed to prevent the oppressed from striving towards their own liberation. During times of relative historical calmness, that morality-mediated oppression may be concealed to the point of near-invisibility. In the United States, a nation satiated with spiritual and secular prosperity gospels, whose popular consciousness is inundated with myths of the American Dream predicated on the principle of productivity (the notion that an individual’s success is the reflection of their efforts), the illusion that social mobility is always possible—if only for the “most industrious” among us—lends credence to a moral framework that condemns the poor as lazy people suffering from self-imposed shortcomings, while celebrating the wealthy as tenacious and driven individuals whose opulence is merely the manifestation of their moral virtue.

On that basis, cycle after cycle Americans vote against their economic interest, without even understanding that they are doing so. When we are taught that poverty is personal iniquity embodied, and wealth the reflection of the opposite, then those who are not wealthy must identify “not as an exploited proletariat, but as temporarily embarrassed millionaires,”[11] if they are to consider themselves virtuous according to the official moral framework. Thus, as they have for decades, millions of working-class Americans continue to vote for “representatives” who facilitate their exploitation for the sake of the wealthy elite. When we fail to recognize the foundational social power we hold as a class, or even our position as members of the working class as such, we unwittingly provide consent for our continued oppression. The underlying misconception of the meritocratic nature of our society is bolstered by the perception that our political and legal institutions are egalitarian, and therefore that all members of our citizenry have an equal shot at financial success, free from any undue external influence or restriction. In other words, we are told that the official morality of our society is just, because all members of our society share equal freedoms under the law. However, I will argue that even if we use that politically conservative understanding of freedom, labeled negative liberty by Isaiah Berlin (that is, the understanding of freedom as freedom from interference in an individual’s exercise of her rights), supposedly universal freedom is not, in fact, shared universally across class divisions.[12] For that reason, the official morality imposed by one class onto all cannot validly substantiate its claims to universality, and can only be understood as a repressive apparatus implemented to ensure the continued self-subjugation of the oppressed. 

The contradictions of normative morality often appear more sharply when contrasted against a backdrop of historical tumult and upheaval. Such has been the case over the past fourteen months, as the national response to the pandemic in the United States has exposed the degree to which our official morality is willing to sacrifice the wellbeing, and even the lives, of the working class, in order to promote the interests of the possessing one. In this time, it has become clear “that lack of money implies lack of freedom,” even in the sense that it is defined by Berlin and the political Right, as “the absence of obstacles to possible choices and activities.”[13] This inequitable distribution exposes the class-interestedness of an official morality which heralds such freedom, by which is meant, for the most part, negative liberty, as the most just and morally virtuous ideal to be promoted by our norms and institutions. Our socioeconomic order is one predicated on the value of individual productivity and wealth accumulation. Resultantly, the freedom of the individual to exist in such a way that they might promote their own wellbeing without restriction by external influence is foundational to the American sociopolitical psyche. Hence Berlin’s explanation of the moral condemnation of the poor, whose wellbeing, we are told, is not our concern, since “it is important to discriminate between liberty and the conditions of its exercise. If a man is too poor or too ignorant or too feeble to make use of his legal rights, the liberty that these rights confer upon him is nothing to him, but it is not thereby annihilated,” (Cohen 4). According to the Right, that is the freedom of which this nation’s founders wrote, the liberty to which the United States declares its dedication, our ultimate moral value: the nominal liberty to act without restriction in pursuit of a given set of possibilities, with no guarantee to the outcome or ease of such a pursuit.

In times of crisis, like that brought on by the pandemic, the most crucial exercise of such freedom involves the liberty to protect oneself and one’s family from immediate threat of harm. The relative ability or inability of American citizens to do so, depending on their socioeconomic status, provides a tragic illustration of the fact that in the United States, “lack of money implies lack of freedom.”[14] In contemporary America, as in any capitalist society, right (as either or both ownership and access) to any object or pursuit is conferred largely by money. This claim is exceedingly apparent: for example, one does not have the freedom to sleep in a hotel room that they have not paid for, and their attempt to do so would likely be met with interference regardless of their otherwise complete ability, will, and legal allowance. In Cohen’s words, “when a person’s economic security is enhanced, there typically are, as a result, fewer ‘obstacles to possible choices and activities’ for him.”[15] Even under the dictum of nominal or negative freedom, an individual’s liberty is largely determined by their wealth. During the COVID crisis, the limits to liberty begotten by poverty have become a visible, existential threat to the marginalized poor.

In the early months of the pandemic, when we knew little about the life-threatening contagion sweeping the globe, many state and local governments to attempted to secure the safety of their citizens through mandatory stay-at-home orders and economic closures. However, the Trump administration, along with countless others in positions of power and influence, were quick to employ the tools of their official morality to an antithetical end. Mask mandates designed to promote some degree of communal security were decried as unjust, immoral attacks on freedom,[16] and as to shutdown orders, these guarantors of liberty held at best that it is the prerogative of an individual to stay at home if she so chooses, but that the State should have no say. As a result, sections of the country opened prematurely, well before the prevalence of testing, much less the existence of a vaccine.[17] Even in places where that was not the case, the categorization of almost 74 million working class Americans as “essential workers” forced them and their families into positions of very real, potentially life threatening, risk.[18] That undue burden placed on the working class was deemed the necessary condition for the restoration of moral equilibrium, according to the language of negative liberty. The resultant dichotomy of freedom as a function of wealth is substantiated by New York Times polling. Higher earners, far more likely than their lower-income counterparts to hold substantial savings, were largely free to continue working from home without risk of job loss or pay cuts. Lower earners were not afforded the same security, financially or otherwise.[19] In this, we see that the working class were compelled to observe moral norms established by the investor class, and thereby to sacrifice of self in accordance with precepts that the wealthy members of our society did not observe themselves. Through the mechanism of universalized official morality prescribed by the dominant contingent, the subjugated were convinced to accept their own suffering while those who demanded their sacrifice refused to do the same.

And to what end? While many essential workers were employed in healthcare or public infrastructure fields, millions of others included members of the food service industry,[20] Amazon warehouse laborers,[21] Tesla factory line workers[22]—in short, the exploited employees of massive, profit-seeking firms focused solely on their goal of increasing shareholder’s returns. In pursuit of profit, these firms compelled countless workers, for pitifully inadequate wages and often without even the most basic protective measures, to sacrifice their safety,[23] and in many cases even their lives.[24] These efforts by executives for the sake of their investors certainly did pay off: according to Inequality.org, “between March 18, 2020, and April 12, 2021, the collective wealth of American billionaires leapt by $1.62 trillion, or 55%.”[25] All this, as thousands died preventable deaths and millions in the world’s wealthiest country faced hunger and eviction. But what of the workers’ freedom? Surely, they were not literally forced to come into their workplaces. The answer to that depends on how we define force. Essential workers, as well as employees of businesses allowed to preemptively reopen, were barred from receiving unemployment benefits if they refused to work, as our legal framework for employment regulation deemed such refusal voluntary even when motivated by fear of death.[26] So, these workers, many of whom would have received more money through unemployment insurance than they were paid at their “essential” jobs,[27] were compelled—quite literally under threat of starvation—to put themselves and their families in harm’s way so that the rich were able to continue amassing wealth at as aggressive a rate as possible.

The hypocrisy of the official morality, and thus its repressive class-interestedness, is evidenced by the fact that this shockingly inhumane restriction of the right of the working class to self-preservation was undertaken under the guise of “freedom,” and thereby given a “moral” justification. In April 2020, Congressman Trey Hollingsworth echoed widespread convictions with his statement that “in the choice between the loss of our way of life as Americans and the loss of life of American lives, we have to always choose the latter.”[28] That stance was, and remains, a truly popular sentiment—protests in opposition to shutdowns were prevalent across the country last spring, populated largely by working class Americans who had been convinced that economic closures represented government overreach and a restriction of individual liberty.[29] To foster that sentiment, members of the investor class funded media campaigns to promote the notion of the shutdowns as morally wrong[30] These campaigns serve as a tragic example of the investor class forcing its ends onto the whole of our society, portraying anything that interferes with the pursuit of those ends as morally condemnable. The campaigns, of course, concealed their class interestedness to preserve the supposed universality of their precepts. In their polemics against “unfreedom,” they were careful to omit the fact that the “immorality” of the shutdowns, the restriction of liberty which they constituted, was a restriction of the freedom of wealthy firms to force their workers into life-threatening conditions for the sake of profit margins.

Only in being justified by the official morality of the dominant class was such blatant disregard for human life allowed to occur. During the initial months of the COVID pandemic, the foundational social power of the working masses could have been utilized to substantial and life-saving effect, if only there had been sufficient organization for the development of a collective will to do so. Consider the power represented by the opportunity of essential workers to join together in a general strike in protest of unsafe conditions, or in opposition to unjust regulations which cut them off from unemployment insurance if they refused to work. Consider the power of the voting population to hold their elected officials accountable for refusing to put such protective measures in place, or that of the consumer base to boycott companies engaged in blatantly exploitative and dangerous labor practices. These collective actions were not taken because the iniquity of the situation was masked by a veil of official morality, which labelled the direct repression of the working class—the elimination of its most basic liberties—as itself a crusade for freedom. Such “moral” manipulations enable the paradox of power noted by Arendt and Hume, in which “the living power of the people,”[31] despite its foundational importance, is restrained and left unrealized by the amplified repressive force of a small but economically dominant social contingent.

It is important to note the role of the State in this process of moral imposition on behalf of the ruling class. By debating and legislating in accordance with the official morality, institutional authority reifies it, providing those precepts of ruling class interest with an appearance of naturalness and thereby working to validate their claims to universality. Representative Hollingsworth was not alone in expressing the sentiment that the flourishing of the stock market is more important than the lives of American workers; instances as brazen as the vehement attempts of conservative politicians to prevent an increase in food stamp funding despite the staggering number of children going hungry represent efforts to embody the official morality. [32] The success of such reification is heartbreakingly clear: ours is a country in which Nobel laureate economist Angus Deaton “explained the anomalous mortality rates among white people in the Bible Belt by claiming that they’ve ‘lost the narrative of their lives’,”[33] having failed to realize their own “moral value” in the terms imposed on them, unable to earn anything above a starvation wage regardless of their efforts.

Such is the outcome of the ruling class indoctrinating “into its ideology a whole section of humanity which does not have its basic status and cannot live up to it,”[34] using the apparatus of authority as an aid in its illusion. The supposed truth of the official morality, that most insidious of the “ruling ideas”[35] disseminated by the dominant class, holds a devastating weight in the popular psyche because it is manifested by our systems of power and thereby made to seem concrete. To that end, our political representatives, armed with the formalized consent of their constituents, speak and legislate in a manner that serves to enshrine official morality in the rule of law. In the face of the pandemic, they declared that the just action on the part of the working poor was to accept their loss of liberty for the sake of their country. And, faced with that reactionary mandate justified by an apparently eternal morality, we chose not to oppose oppression, but instead to clap for the essential workers as they made their way home.

“The price of obedience has become too high,”[36] writes Terry Tempest Williams, following a vivid illustration of the destruction wreaked by U.S. nuclear arms tests in the Southwest on American lands and American people. Such state-sanctioned harm is the norm, rather than the exception, as we have seen in examples ranging from the Tuskegee Study to the COVID pandemic response. It is enabled by the “inability to question authority,”[37] on account of its justification by official morality, which would have a repressed populace rather accept the rule of their oppressors than challenge it in the hope of change. But this does not have to be the case; ours could be a better world. A governing body loses its legitimacy if its commands are not carried out; its orders are not heeded if the popular masses refuse to recognize its sovereignty. Strikes, protests, and other acts of defiance, in which participants utilize their communal power by refusing, in unison, to conform to the commands of their oppressors, demonstrate the ability of an organized populace to make authority impotent and annul its influence. That transformative kind of resistance is only possible when the official morality which condemns it is recognized as a tool of reaction, when the oppressed declare a morality of their own, oriented towards the liberation and collective betterment of the social world. “[A]nd even then, when power is already in the street, some group…prepared for such an eventuality is needed to pick it up and assume responsibility.”[38] These tasks: the revocation of repressive morality, its replacement with a conviction for true justice, and the development of leadership capable of organizing such a movement, are all possible. It is imperative that we undertake them if we are to liberate ourselves by realizing our collective power.  

 

 

References

Arendt, H. On Violence. Boston: Houghton Mifflin Harcourt, 1970.

Barthes, R. Mythologies. Trans. Jonathan Cape. Paris: Jonathan Cape Ltd., 1957.

Blake, A. “Analysis | Trump's Dumbfounding Refusal to Encourage Wearing Masks.” The Washington Post.      Washington, D.C.: WP Company, 25 Jun. 2020: Digital Access.

Cohen, G.A. On the Currency of Egalitarian Justice, and Other Essays in Political Philosophy. Princeton, NJ: Princeton Scholarship Online, 2011.

Collins, C., Petergorsky, D. “Updates: Billionaire Wealth, U.S. Job Losses and Pandemic Profiteers.” Inequality.org. Washington, D.C.: Institute for Policy Studies, 29 Apr. 2021: Digital Access.

DeParle, J. "As Hunger Swells, Food Stamps Become a Partisan Flash Point." The New York Times. New York: The New York Times, 6 May 2020: Digital Access.

Desilver, D. "10 facts about American workers." Fact Tank. Washington, D.C.: Pew Research Center, 2019. Aug. 2019: Digita Access.

Diaz, J. “New York Sues Amazon Over COVID-19 Workplace Safety.” The Coronavirus Crisis. Washington,     D.C.: National Public Radio, 17 Feb. 2021: Digital Access.

“Essential Workers and Unemployment Benefits Do Not Go Together.” Occupational Health & Safety. Dallas: 1105 Media Inc., 7 May 2020: Digital Access.

“Fatal Force: Police Shootings Database.” The Washington Post. Washington, D.C.: WP Company, 22 Jan.        2020: Digital Access.

Flynn, M. “GOP congressman says he puts saving American ‘way of life’ above saving lives from the coronavirus.” The Washington Post. Washington, D.C.: WP Company, 15 Apr. 2020: Digital Access.

Hume, D. “Of the First Principles of Government. Essays, Moral, Political, and Literary. Hume Texts Online,   2021: Digital Access.

“Kentucky 2020 U.S. Senate Exit Polls.” CNN. Atlanta: Cable News Network, 2020: Digital Access.

Maqbool, A. “Coronavirus: The US Resistance to a Continued Lockdown.” BBC News. London: British         Broadcasting Corporation, 27 Apr. 2020: Digital Access.

Marx, K. Selected Writings. Indianapolis: Hackett Publishing Company, Inc., 1994.

McNicholas, C., Poydock, M. “Who Are Essential Workers?: A Comprehensive Look at Their Wages,             Demographics, and Unionization Rates.” Economic Policy Institute. Washington, D.C.: Economic Policy             Institute, 19 May 2020: Digital Access.

Nuttle, M. “Essential Workers Accounted for 87% of Additional COVID-19 Deaths in California, Data         Shows.” abc10.com. 30 Apr. 2021: Digital Access.

Reinberg, S. “Nearly 74 Million Essential Workers at High Risk for COVID in U.S.” U.S. News & World        Report. Washington, D.C.: U.S. News & World Report, 9 Nov. 2020: Digital Access.

Siddiqui, F. “Hundreds of Covid Cases Reported at Tesla Plant Following Musk's Defiant Reopening, County            Data Shows.” The Washington Post. Washington, D.C.: WP Company, 13 Mar. 2021: Digital Access.

Tankersley, J. "Job or Health? Restarting the Economy Threatens to Worsen Economic Inequality." The New York Times. New York: The New York Times, 27 Apr. 2020: Digital Access.

Tempest Williams, T. "The Clan of One Breasted Women." Psychological Perspectives (23): 123-131. Los Angeles: C.G. Jung Institute, 1990.

“U.S. Income Distribution 2019.” Statista. Statista Research Department, 20 Jan. 2021: Digital Access.

Vogel, K. P., et al. “The Quiet Hand of Conservative Groups in the Anti-Lockdown Protests.” The New York Times. New York: The New York Times, 21 Apr. 2020: Digital Access.

Wright, R. A Short History of Progress. Toronto: House of Anansi Press, 2004.

Wronski, L. New York Times|SurveyMonkey poll: April 2020. New York: The New York Times, 2020: Digital Access.

Zhang, C. “By Numbers: How the US Voted in 2020.” Financial Times. London: Financial Times, 7 Nov.        2020: Digital Access.

 

Notes

[1] Hume, 1

[2] Arendt, 41

[3] Hume, 1

[4] Zhang

[5] “Kentucky 2020 U.S. Senate Exit Polls.”

[6] “U.S. Income Distribution 2019”

[7] “Fatal Force: Police Shootings Database.”

[8] Hume, 1

[9] Marx, 129

[10] Barthes, 140

[11] Wright, 124

[12] G.A. Cohen provides a proof of this in his essay “Freedom and Money.” 

[13] Cohen, 9

[14] Cohen, 9

[15] Ibid., 10

[16] Blake

[17] Tankersley

[18] Reinberg

[19] Wronski

[20] McNicholas

[21] Diaz

[22] Siddiqui

[23] McNicholas

[24] Nuttle

[25] Collins

[26] “Essential Workers and Unemployment Benefits Do Not Go Together,” 1

[27] Ibid.

[28] Flynn

[29] Maqbool

[30] Vogel

[31] Arendt, 41

[32] DeParle

[33] Livingston

[34] Barthes, 140

[35] Marx, 129

[36] Williams, 128

[37] Ibid.

[38] Arendt, 49