Social Economics

“The Neoliberal Project Is Alive But Has Lost Its Legitimacy”: An Interview with David Harvey

By Jipson John and Jitheesh P. M.

British scholar David Harvey is one of the most renowned Marxist scholars in the world today. His course on Karl Marx's Capital is highly popular and has even been turned into a series on YouTube. Harvey is known for his support of student activism, community and labour movements.

In an interview with The Wire, he talks about the problems arising out of the neo-liberal project, the resulting surge of populist politics and right-wing movements. He also talks about the relevance of Marx's critique of capitalism in the present context and the threat to labour from automation.

The interview has been edited slightly for style and clarity.



Could you trace the origin of neo-liberalism? What were the structural reasons for its emergence?

The idealist interpretation of liberalism rests on a utopian vision of a world of individual freedom and liberty for all guaranteed by an economy based on private property rights, self-regulating free markets and free trade, designed to foster technological progress and rising labour productivity to satisfy the wants and needs of all.

In liberal theory, the role of the state is minimal (a "night-watchman" state with laissez faire policies). In neo-liberalism it is accepted that the state play an active role in promoting technological changes and endless capital accumulation through the promotion of commodification and monetisation of everything along with the formation of powerful institutions (such as Central Banks and the International Monetary Fund) and the rebuilding of mental conceptions of the world in favor of neoliberal freedoms.

These liberal and neo-liberal utopian visions have long been critiqued as inadequate because as Marx so clearly shows in practice, they both support a world in which the rich get richer at the expense of the well-being and exploited labour of the mass of the population.

Keynesian policies and the redistributive state after 1945 proposed an alternative utopian vision that rested on the increasing empowerment of the working classes without challenging the power of private property. In the 1970s, a counter-revolutionary movement arose in Europe and the Americas organised by the large corporations and the capitalist classes to overthrow the Keynesian system and to replace it with a neo-liberal model (along with all its ideological baggage) as a means for the capitalist class to recuperate its waning economic strength and its fading political power.

This is what [Margaret] Thatcher, [Ronald] Reagan, [Augusto] Pinochet, the Argentinian generals etc did throughout the 1980s. It is continuing today. The result has been rising economic and political inequality and increasing environmental degradation across the globe.


You describe accumulation by dispossession as one of the most important characteristics of neoliberalism. How does it work and what are its structural consequences?

Capital can accumulate in two ways. Labour can be exploited in production to create the surplus value that lies at the basis of the profit appropriated by capital. Capital can also accumulate by thievery, robbery, usury, commercial cheating and scams of all sorts.

In the theory of primitive accumulation, Marx points out how so much of the original accumulation of capital was based on such practices. These practices continue but have now been supplemented by a mass of new strategies.

In the foreclosure crisis in the USA of 2007-8 maybe 6-7 million people lost the asset values of their homes while Wall Street bonuses soared. Speculation in asset values (land and property for example) provides a non-productive avenue for accumulation.

Bankruptcy moves by major corporations (e.g. airlines) deprives employees of their pension and heath care rights. Monopoly pricing in pharmaceuticals, in telecommunications, in health care insurance in the USA provide lucrative avenues for profiteering. Increasing extraction of wealth through indebtedness is evident. Rentier extractions based on accumulation by dispossession (e.g. acquiring land or mineral resources illegally or at cut rates) have become more common because the rising mass of global capital is finding increasing difficulty in procuring productive uses for surplus capital.


Even during Marx's time, there were several critiques of capitalism. How do you differentiate Marx's critique from these strands?

Many of the critiques of capitalism were based on moral categories (evil and greedy capitalists versus impoverished and badly treated workers or more recently, environmentally callous capitalists versus the ecologists). Marx's critique is systemic. Moral and ethical objections remain, but Marx treats them as secondary to the systemic problem of why and how to replace the capitalist mode of production and its disastrous laws of motion by some other way of meeting human wants and needs.


Do you think capitalism has reached a dead end, especially in context of the 2008 crisis? Can capital recover?

Capital is not at a dead end. The neo-liberal project is alive and well. Jair Bolsanaro, recently elected in Brazil, proposes to repeat what Pinochet did in Chile after 1973.

The problem is that neo-liberalism no longer commands the consent of the mass of the population. It has lost its legitimacy. I already pointed out in The Brief History of Neoliberalism (2005) that neo-liberalism could not survive without entering into an alliance with state authoritarianism. It now is moving towards an alliance with neo-fascism, because as we see from all the protest movements around the world, everyone now sees neo-liberalism is about lining the pockets of the rich at the expense of the people (this was not so evident in the 1980s and early 1990s).


Marx believed that capitalism would die out due to its internal contradictions. You don't agree with this. Why?

Marx sometimes makes it seem as if capital is destined to self-destruct. But in most instances, he looks on crises as moments of reconstruction for capital rather than of collapse. "[C]rises are never more than momentary, violent solutions for the existing contradictions, violent eruptions that re-establish the balance that has been disturbed," as he says in Volume 3 of Capital.

Where he does see capital ending, it is because of a class movement. I believe my position is in agreement with Marx. Capitalism will not end of its own accord. It will have to be pushed, overthrown, abolished. I disagree with those who think all we have to do is wait for it to self-destruct. That is not, in my view, Marx's position.


You consistently argue that Marx talked not just about value at the production level but also the arena of realisation. Could you elaborate this in the present context?

In the first chapter of Capital, Marx recognises that value is created in production and realised in the market. If there is no market, then there is no value. So value is dependent upon the contradictory unity between production and realisation. Realisation depends upon the wants, needs and desires of a population backed by the ability to pay.

The history of capitalism has been about the production of new wants, needs and desires (e.g. consumerism of various sorts and the production of daily forms of life to which we must conform in order to live reasonably such as automobiles and suburban living). I now teach an audience where everyone has a cell phone (which did not exist twenty years ago). To live in most US cities, you need an automobile which pollutes.

Marxists have paid a lot of attention to production, but have neglected issues of realisation. In my view, it is the contradictory unity of the two (which Marx mentions as crucial but does not elaborate upon) that should be the focus of our attention. Extraction and appropriation of value (often via dispossession) at the point of realisation is a political focus of struggle as are the qualities of daily life.


German socio-economist Wolfgang Streeck has identified five problems of capitalism in his How will Capitalism End. Instead, you identified 17 contradictions, not problems, of contemporary capitalism. What is the difference between problems and contradictions regarding the crisis of capitalism?

Problems have solutions. Contradictions do not: they always remain latent. They can only be managed and as Marx points out, crises arise when antagonisms are heightened into absolute contradictions. The contradiction between productive forces and social relations cannot be solved. It will always be with us. The contradiction between production and realisation will always be with us, etc.

I listed seventeen contradictions in order to emphasise that crises can arise in many different ways and that we need to develop a theory of crises which understands their multiple sources so we can get away from the "single bullet" theory that too often haunts Marxist thinking.


Under capitalism, automation causes significant job loss all over the world. Even the World Bank has raised concerns regarding automation. What is the challenge of automation under capitalism? What effect will it have on working class politics?

The parallel with automation in manufacturing and AI in services is useful. In manufacturing, labour was disempowered by tech change. Plus, offshoring with tech change is much more important. But manufacturing did not disappear. It continued to expand in different ways (e.g. fast food restaurants that produce hamburgers rather than factories that produce automobiles).

We will see much the same thing in services (we check ourselves in or out in supermarkets and airlines now). The left lost the battle against automation in manufacturing and is in danger of repeating its dismal record in services. We should welcome AI in services and promote it, but try to find a path towards a socialist alternative. AI will create new jobs as well as displace some. We need to adapt to that.


What do you mean by 'new imperialism'? What is its basic characteristic? How is it qualitatively different from classical imperialism?

I called it "the new imperiliasm" since it was an explicit theory advanced by the neo-conservatives in the US in the run up to the Iraq war. I wanted to critique that, not to get back to Lenin's theory, but to point out that the neo-liberal world order was sucking out value in all kinds of ways from all manner of places (e.g. through commodity chains). This was, of course, the topic of Brief History of Neoliberalism, which followed on from The New Imperialism. The two books should be read together.


There is an argument and belief, even among left intellectuals in the West, that the global south delinking from globalisation will result in a return to pre-modernity. What is your take on this? What should constitute the development agenda of the global south?

I think the idea of a total delinking would be disastrous. But I think selective delinking and the search for autonomous regionalities though bioregionalism is a good idea. The idea is to build alternative geographies of interrelations, but the global perspective (e.g. on global warming) is critical.


Study on cities is one of your areas of interest. You analyse cities as spaces of surplus appropriation. How does this work, especially in the context of neo-liberal cities? What is the importance of the right to city?

Urbanisation and capital accumulation go hand in hand and that is one of the aspects of Marxist thought that has been historically underdeveloped. Now half of the world's populations live in cities. So questions of daily life in environments constructed for purposes of capital accumulation is a big issue and a source of contradiction and conflict. This is emphasised politically by the pursuit of the right to the city: e.g. class struggle in and over the qualities of urban life. Many of the major social movements in recent decades have been over such questions (e.g Gezi Park in Istanbul).


Your condition of post-modernity looks into its material base. On a philosophical level, what is the larger influence of post-modernism on social life? What about the idea of post-truth?

Like many other broad-based, and to some degree incoherent cultural movements, the post-modern turn created positive openings along with absurdities and retrogressive impacts. I liked the fact that it opened up perspectivism and emphasized space, but I could see no reason why this would be antagonistic to Marxism, since in my own work, I emphasize how to integrate space, geographies and perspectivism into Marxism.

At the end of the day, as Eagleton pointed out at the time, the movement went too far in seeing "no difference between truth, authority and rhetorical seductiveness" such that "he who has the smoothest tongue and the raciest story has the power." It "junked history, refused argumentation, aestheticized politics and staked all on the charisma of those who told the stories." Donald Trump is a product of this post-modern excess.


In the initial stage, we thought internet as the great liberating force. But over the course of time, big monopolies emerged, profiting from the digital space. Cases like Cambridge Analytica reveal how personal data is being manipulated by these monopolies. What is the danger it poses? How to liberate internet as a public utility?

There is no such thing as a good and emancipatory technology that cannot be co-opted and perverted into a power of capital. And so it is in this case.


How do you locate the emergence of Donald Trump? How can the rise of populism in different parts of the world be addressed?

He is a post-modern president of universal alienation.


Does the growing popularity of Bernie Sanders and Jermy Corbyn in the U.S. and UK elections respectively make you hopeful? Were they just election mobilisations? What should be the form and content of present day socialist politics?

There is a big difference between mobilisation and organisation. Only now, we are beginning to see elements on the left that see that building an organisation is crucial to gaining and holding political power.

In the British case, the rise of momentum alongside a resurgence of party building provides hopeful signs, as does the manifesto for bringing key elements of the economy into the public domain (which is different from nationalisation) as a political strategy. But the problem is that many in the parliamentary Labour party are as yet unsupportive. As yet, we do not see enough of this sort of thing in the U.S.


There is surge of right-wing politics across the world. The latest is example is the election of Jair Bolsonaro in Brazil. Is the world moving towards fascism, similar to the 1930s and 40s? What is the political economy behind the sudden rise of ultra right-wing politicians like Bolsonaro in a Latin American country which was famous for left politics?

Alienation produced by neo-liberalism managed by the Workers Party, coupled with widespread corruption, produces a mass base prone to be exploited by neo-fascist delusions. The left failed to organise and now has to do so in the face of repressions.


Your course on Marx and Marxism has been very popular worldwide. How relevant is Marxism today? What do you think are Marx's contributions?

Marx wrote the beginnings of a stunningly perceptive analysis of how capital works as a mode of production. Capital was developed in Marx's time in only one minor part of the world. But it is now everywhere, so Marx's analysis is far more relevant now than it was in his time. Everyone who studies Marx carefully recognises this, which in some ways, explains why political power is so desperate to repress this mode of thought.


There exist significant despair and dissatisfaction among the common masses under neo-liberal capitalism. Where does the hope for a better world lie? What sustains your hope?

In spite of all the attempts at repression, people are increasingly seeing that there is something wrong with not only neo-liberalism, but also capitalism. It plainly does not and cannot deliver on it promises and the need for some other form of political-economic organisation is becoming ever more obvious.


This interview originally appeared at The Wire .

The Capitalist Coup Called Neoliberalism: How and Why It Went Down

By Colin Jenkins

Rich people have always had class consciousness because... they want to stay rich. This collective consciousness led the "founding fathers" of the United States to set up systems of governance that would, first and foremost, protect them (the wealthy, landowning minority) from the landless, working majority (slaves, indentured servants, laborers). Since then, the rich have had undue influence on every aspect of US life: housing, food production and distribution, education, media, and politics. As capitalism has developed well into its late stages, this has led to large concentrations in wealth and power, and thus influence.

In order to maintain control, the rich have learned over time that minimal concessions must be given to the working class to avoid societal unrest. Marxist theorists like Antonio Gramsci and Nicos Poulantzas described this process as using the state to steady the "unstable equilibrium." This instability is produced by capitalism's tendency to pool wealth at the top while dispossessing the majority. For much of the 20th century, capitalists in the US were successful in maintaining an internal equilibrium, mainly due to their ravaging of the so-called "third world" through colonialism and imperialism. With this massive theft of resources throughout the global South (Africa and Latin America), a robust "middle class" was carved out from a mostly white sector of the US working class. This "middle class" consisted of workers who were provided a greater share of the stolen loot than their class peers, and thus awarded the "American Dream" that was widely advertised.

The US "middle class" was a crucial development for the rich because it provided a buffer between them and the masses. Due to the relative comfort they were allowed, "middle-class" workers were more likely to support and collaborate with capitalists, even at the expense of their fellow workers who were left struggling for scraps from below. After all, for there to be a middle class, there must be a lower class. Under capitalism, the lower class is the invisible majority by design. The capitalist class shapes dominant culture from above, the middle class serves as the standard bearer of this culture, and the lower class clings to survival mode in the shadows of society. The key for the rich is to keep the invisible majority in check. The "middle class" has always played a crucial role in this.

Despite this balancing act that was maintained for decades, capitalism's internal contradictions became predictably volatile heading into the latter part of the century, culminating into what economist Michael Roberts refers to as the profitability crisis of the 1970s . As the capitalist system was approaching this crisis, US society had already begun confronting social ills stemming from systemic white supremacy, patriarchy, and the Vietnam war. Naturally, this moved into the economic sphere, as workers and students began to successfully tie together the array of social injustices to the widespread economic injustice created by the capitalist system. The existence of an invisible majority, the victims of capitalism and its corollary systems of oppression, was uncovered. This scared the rich, enough to where they felt the need to fortify their previously unshakable privileges. After the groundswell of liberation movements that formed during the 60s, which was fueled by a wave of (working) class consciousness from below, the rich decided to organize and weaponize their own (capitalist) class consciousness to protect their assets, collectively, from the threat of democracy.

In examining what had gone wrong in the 60s and why so many people had the audacity to demand more self-determination, the notorious Trilateral Commission convened in 1973, bringing together economic and political elites from North America, Europe, and Japan. The Commission, as described by Encyclopedia Britannica , "reflects powerful commercial and political interests committed to private enterprise and stronger collective management of global problems. Its members (more than 400 in the early 21st century) are influential politicians; banking and business executives; media, civic, and intellectual leaders."

In 1975, Michel Crozier, Samuel P. Huntington, and Joji Watanuki published a report for the Commission, titled: "The Crisis of Democracy: On the Governability of Democracies." In assessing the various movements that gained momentum in the 60s (racial justice, economic justice, anti-war, etc.), the report determined that these "problems" stemmed from an "excess of democracy." Huntington specifically noted that, "the vitality of democracy in the United States in the 1960s produced a substantial increase in governmental activity and a substantial decrease in governmental authority." The solution to this, according to the report, was to reverse direction - decrease "governmental activity" and increase "governmental authority" to restrict democratic impulses from the masses and maintain the capitalist power structure internally, while retaining "hegemonic power" internationally. In other words, rather than government serving people and regulating capitalists, government should serve capitalists and regulate people.

Since maintaining a "middle class" had become such a fragile proposition, the capitalist class forged a new direction. Rather than rely on this historical buffer and continue the concessionary and fickle balancing act , they decided it would be more effective to simply take ownership of the legislative and judicial process. This process began when executive officers from several major corporations joined together to form private groups like the Business Roundtable, for the purpose of "promoting pro-business public policy." In other words, to make sure that the "excess of democracy" which occurred during the 60s would never return. Why? Because any such mass movement toward relinquishing power to the people is a direct threat to capitalist profit and corporate America's existence as a collection of unaccountable, authoritarian, exceptionally powerful, private entities. The Business Roundtable, which included executives from corporations like Exxon, DuPont, General Electric, Alcoa, and General Motors, gained instant access to the highest offices of the government, becoming extremely influential in pushing for corporate tax cuts and deregulation during the Reagan era.

Since the 1980s, the Business Roundtable has run roughshod over American workers by using the federal government to:

- reduce consumer protections,

- obstruct employment stimuli,

- weaken unions,

- implement "free trade" agreements that spur offshoring and tax havens,

- ease environmental protections,

- increase corporate subsidies,

- loosen rules on corporate mergers and acquisitions,

- open avenues of profit in the private healthcare system,

- privatize education and social programs,

- and block efforts to make corporate boards more accountable.[1][2][3][4] [5]

As political momentum developed within corporate America, additional players jumped aboard this strategic and highly coordinated capitalist coup. While groups like the Business Roundtable targeted legislation, the US Chamber of Commerce (CoC), a "private, business-oriented lobbying group" which had already served as a popular vehicle for turning (capitalist) class consciousness into action since 1912, shifted its focus onto the court system. Since then, the CoC has used its immense resources to influence US Supreme Court decisions that benefit big business, a tactic that has become increasingly successful for them over time. The CoC's business lobby had " a 43 percent success rate from 1981 to 1986 during the final years of Chief Justice Warren Burger's tenure," a 56 percent success rate from 1994 to 2005 (the Rehnquist Court), and boasted a 68 percent success rate (winning 60 of 88 cases) during John Roberts first seven years as Chief Justice. The CoC improved even more on its pro-corporate, anti-worker attack in 2018, winning 90 percent of its cases during the court's first term. As Kent Greenfield reported for The Atlantic ,

"One measure of the [2018 term's] business-friendly tilt is the eye-popping success rate of the U.S. Chamber of Commerce, the self-proclaimed "Voice of Business." The Chamber filed briefs in 10 cases this term and won nine of them. The Chamber's victories limited protections for whistleblowers, forced changes in the Securities and Exchange Commission, made water pollution suits more difficult to bring, and erected additional obstacles to class action suits against businesses. Only the geekiest of Supreme Court watchers monitor such cases. But the Chamber pays attention, and it pays off."

Groups like the Trilateral Commission, Business Roundtable, and Chamber of Commerce have taken prominent roles on the front lines of the 40-year, capitalist slaughter of American workers, but if there was a single, powerful element that solidified this coup it was a memo written in 1971 by Lewis Powell. The Powell Memo, or Powell Manifesto, as it has come to be known, made its rounds among corporate, economic, and political elites during this crucial time. Powell, a corporate lawyer, board member of nearly a dozen corporations, and soon-to-be Supreme Court Justice, sent the memo to the Director of the U.S. Chamber of Commerce, Eugene Sydnor, Jr., as a call to action for corporate America.

Powell's memo was a diatribe against any and all elements that would dare to question capitalism. While giving mention to "Communists, New Leftists and other revolutionaries who would destroy the entire system, both political and economic," the memo focused on what was viewed as the most immediate threat - the same "excess of democracy" referred to in the Trilateral Commission's report. "What now concerns us is quite new in the history of America," wrote Powell. "We are not dealing with sporadic or isolated attacks from a relatively few extremists or even from the minority socialist cadre. Rather, the assault on the enterprise system is broadly based and consistently pursued. It is gaining momentum and converts" throughout the working class. Powell took special interest in those "from the college campus, the pulpit, the media, the intellectual and literary journals, the arts and sciences, and from politicians" whom he regarded as small in size but "the most articulate, the most vocal, the most prolific in their writing and speaking."

Powell's memo laid out a blueprint for the capitalist coup that is now referred to as neoliberalism , including everything from identifying and listing the enemies pushing for self-determination, criticizing the business community for its apathy and lack of urgency in recognizing this growing threat, suggestions for how business executives and the Chamber of Commerce may proceed in obstructing these democratic impulses from below, and even laying out detailed plans on how to infiltrate campuses, the public, media, the political arena, and the courts with pro-capitalist action and propaganda.

Reclaim Democracy, an activist organization based in Montana explains,

"Though Powell's memo was not the sole influence, the Chamber and corporate activists took his advice to heart and began building a powerful array of institutions designed to shift public attitudes and beliefs over the course of years and decades. The memo influenced or inspired the creation of the Heritage Foundation, the Manhattan Institute, the Cato Institute, Citizens for a Sound Economy, Accuracy in Academe, and other powerful organizations. Their long-term focus began paying off handsomely in the 1980s, in coordination with the Reagan Administration's "hands-off business" philosophy."

At a time of monumental capitalist regrouping and coalescing against the "dangerous rise" of self-determination, the influence of Powell's manifesto is difficult to underestimate. It provided ideological fuel to the birth of a substantial corporate lobbying industry, which produced immeasurable pro-business and anti-worker legislation for decades to come. The memo also served as a wake-up call to capitalists throughout corporate America, supplementing the formation of groups like the Business Roundtable and urging forceful actions from the US Chamber of Commerce. The results, according to Jacob S. Hacker and Paul Pierson, were undeniable:

"The organizational counterattack of business in the 1970s was swift and sweeping - a domestic version of Shock and Awe. The number of corporations with public affairs offices in Washington grew from 100 in 1968 to over 500 in 1978. In 1971, only 175 firms had registered lobbyists in Washington, but by 1982, nearly 2,500 did. The number of corporate PACs increased from under 300 in 1976 to over 1,200 by the middle of 1980. On every dimension of corporate political activity, the numbers reveal a dramatic, rapid mobilization of business resources in the mid-1970s." [6]

The real-life effects of this capitalist coup have been disastrous for most. US workers have experienced declining or stagnant wages since the 1970s. As a result, many must rely on credit (if lucky enough to qualify) even to obtain basic necessities, which has resulted in skyrocketing household debt across the board. The debt-to-disposable income ratio of American households more than doubled from 60% in 1980 to 133% in 2007. Meanwhile, any hope of saving money has disappeared. While the household "savings rate roughly doubled from 5% in 1949 to over 11% in 1982, it looks like a downhill ski slope since then," and registered in negative territory by 2006. Conversely, as designed, the rich have benefited immensely, to the point where income inequality has increased to pre-Great Depression levels . Those who orchestrated the coup (the top 1%) claimed about a quarter of all wealth during the 1980s, and now own over 40% of all wealth in the country. To put this in perspective , the bottom 90% of all Americans combined account for barely half of that, claiming 21% of all wealth.

And, perhaps most importantly, the coup helped fund the growth of a massive capitalist propaganda machine to convince the working class to support our own demise. This includes everything from a co-opted and recalibrated liberal media, a rise of right-wing talk radio, and the birth of the Fox News network - all designed to do one thing: "inform and enlighten" workers on the wonders of capitalism and American exceptionalism, the friendly nature of big business, and the "excessive" dangers of self-determination.

As Powell noted in 1971, "If American business devoted only 10% of its total annual advertising budget to this overall purpose (of marketing and selling the idea of capitalism), it would be a statesman-like expenditure." And statesman-like it has become, running interference and garnering " manufactured consent" for a capitalist coup that has been cemented over the course of four decades, six presidential administrations, a Wall Street run amok, and a massive transfer of generations (including future) of public revenue into private hands.


Notes

[1] "The Business Roundtable and American Labor," a report by J. C. Turner, General President International Union of Operating Engineers, AFL-CIO (May 1979). Accessed online at http://laborrising.com/2013/07/union-organizing-and-the-business-roundtable-and-american-labor/

[2] "The Anti-Union Game Plan," Labor Notes (July 2, 2018). Accessed online at https://labornotes.org/2018/07/anti-union-game-plan

[3] Lafer, G. (October 31, 2013) "The Legislative Attack on American Wages and Labor Standards, 2011-2012," Economic Policy Institute. Accessed online at https://www.epi.org/publication/attack-on-american-labor-standards/

[4] Gilbert, D. (2017) The American Class Structure in an Age of Growing Inequality (SAGE publications)

[5] Goldfield, M. (1989) The Decline of Organized Labor in the United States (University of Chicago Press), p. 192

[6] Hacker, J.S. & Pierson, P. (2011) Winner-Take-All Politics: How Washington Made the Rich Richer - And Turned Its Back on the Middle Class (Simon & Schuster)

Historical Shifts in the Ideology of Work: From Artisanship to Prison Labor and Back

By Valerie Reynoso


The ideology of work has shifted through time by material changes imposed by capitalism-imperialism, an ongoing process that forms the condition of the working class and the social order that indoctrinates them. James R. Farr, Catherine W. Bishir, Karl Marx, John Ruskin, William Morris and Erin O'Connor are authors who have explored the relationships between work, history, and people. The historical shifts in the ideology of work are rooted in class struggle, in the synthesis of the thesis and antithesis of the proletariat (working class) and the bourgeoisie (capitalists), reminiscent of the former synthesis between the serf and feudal lord. Work becomes a practice of resistance when the proletariat realizes its socioeconomic value and moves toward seizing the means of production from the bourgeoisie. But before this can happen, workers must experience an ideological awakening of sorts - something that creates the realization that our constant struggle to survive under a system of wage labor is not only unnatural, but is an artificial arrangement made by a very small percentage of people who seek to make a perpetual fortune from our exploitation. In doing so, we must also recognize the various and ever-shifting forms of labor that we are systematically coerced into. Breaking from this coercion is the key to our liberation.


Lessons in Assimilation

The key concepts from Bashir's Crafting Lives: African American Artisans in New Bern, North Carolina are slavery, race, class, gender, and segregation. These concepts are engaged with the empirical experience at hand of Black artisans given that their professions were informed by their race and socioeconomic status, or was part of their oppression if they were enslaved. In the Bishir text, details are given on a free Black plasterer and brickmason named Donum Montford who was forty years old in the year 1810, a master craftsman with apprentices for children and a slaveowner who also owned real estate and was qualified to vote. Montford had lost a diamond tool with a monogrammed handle that was used to score precise lines to cut and install windowpanes as part of his trade[1]. Ownership of craft tools was central to artisan identity and following 1776, it was common for urban white craftsmen to brandish their craft tools as a symbol of their elevated socioeconomic status and to display patriotism. New Bern, the town where Montford lived, was considered to be a hub of opportunities for Black artisans and racial integration between white and Black artisans in the workplace.

In this given context, craftsmanship was being implemented to the benefit of the white supremacist social order through which upwards social mobility necessitates the subordination of the lower classes. Montford is emblematic of a Black free man who had become assimilated into the bourgeois class. He became essentially an enemy to his own people via aligning with the white bourgeoisie through usage of artisanship, ownership of private property such as real estate, and becoming a slave master himself, despite having been enslaved for approximately half of his life. The importance of craft tools to socioeconomic status of craftsmen informs Montford's bourgeois assimilation, seeing that he had a diamond-head tool monogrammed with his name, a practice that has been prized and rooted in colonialism from the US partition from Britain, despite the figures of the US revolution having been colonizers and enslavers as well. This also plays into respectability politics, since in order to fully fit Anglo-Saxon constructs of masculinity as a formerly enslaved and Black man, having a prized craft tool would make Montford seem more respectable and "manly" in the eyes of white craftsmen.

Montford's elevated socioeconomic status as a Black free man is also an instance of bootstrap theory. Bootstrap theory posits that if one simply works harder, they can achieve their goals, and an inability to achieve this goal is a product of individual failure rather than systemic oppression. This rhetoric is idealist and anti-materialist, as it implies that changing one's attitude in itself will elevate one's socioeconomic status when this is not the case under capitalism-imperialism due to racism, classism and other discriminations that make it nearly impossible to shift the status quo unless one is already categorized as a first-class citizen. Montford being a wealthier, free Black man who was also a slaveowner was the standard held for African-American craftsmen and enslaved persons during that time period; that poor and enslaved people can simply work their way out of slavery and excel to the point where they, too, can become an oppressor who maintains the capitalist-imperialist social order through their capitalist conception of work.

Bootstrap theory and justification of capitalism-imperialism is also found in the section titled "Artisan Trades in Wartime" of the Bishir reading. Bishir details that the liberated city of New Bern had provided Black artisans with profitable employment opportunities in catering to soldiers and refugees during wartime with limited competition from whites. Cooks, gardeners, butchers, drivers, housekeepers and barbers also experienced an augment in their earnings during the war. Skilled workers took advantage of every new opportunity to advance their business and increase their wealth [2]. This example Bishir provides demonstrates that the income of the Black working class was reliant on industries that imperialist wars spearheaded by the U.S. necessitated. Similar to Montford, this instance is also emblematic of bootstrap theory given that Black people were inciting themselves to accumulate more wealth by working more, which is not always realistically the case as poor people usually work without any significant increase on the socioeconomic ladder due to capitalism-imperialism.


Understanding the Layers of Proletarian Exploitation

Capitalism-imperialism produces hierarchies reliant on exploitation and submission, which disproportionately affects proletarian women and children. Moreover, Marx and Engels believed that women and children were being used as tools for more capital for the bourgeoisie. In Engels' The Origin on the Family, Private Property, and the State, he argued that the subordination of women is a product of social relations, as opposed to biological disposition, and that efforts made by men to achieve demands for control of women's labor and sexual faculties had become institutionalized in the nuclear family. Engels stated that the shift from feudalism to private ownership of land had a great impact on the status of women, given that women who do not own land, nor means of production, are enslaved and obligated to work for landowners in a system founded on private ownership [3]. Capitalism has separated private and public spheres and has provided disproportionate access of waged labor to men. The gender oppression of women is directly related to class oppression given that the institutional relationship between men and women is comparable to that of the bourgeoisie and the proletariat; the former profits off of and benefits from the systemic oppression of the latter under capitalism and patriarchy.

In his Economic and Philosophical Manuscripts, Marx argued that the societal position of women could be used to indicate the development of society as a whole. He stated that new social relations based on individuals seeing each other as valuable in themselves, as opposed to only worth what one individual can provide to another, would have to be formed in order for society to transcend from its capitalist form [4]. Women, especially nonwhite women, would be particularly important in this regard given that they are a marginalized group in virtually all societies. In Marx's Capital, women and children are rendered valuable under capitalism since they can be pressured and obliged to work for less - which then results in more capital gain for the upper class [5].

The condition and perception of the feminized and racialized proletariat is also informed by the science of dialectical materialism throughout history. The Marxist concepts of dialectical materialism and historical materialism may accurately describe the situation of colonized people through analyzing previous historic events that led to the present, even in a so-called post-colonial world. Dialectical materialism refers to the objective reality independent from the mind and spirit; it describes the tangible consequences of class struggle and life under a capitalist system. Historical materialism refers to the idea that all forms of social thought and institutions are a reflection of economic relations modified by class struggle. Karl Marx incorporates these ideas into his text Eighteenth Brumaire of Louis Bonaparte. In this text, Marx analyzed the development of the 1848 revolution in France through usage of historical materialism. He had written this book with the purpose of explaining how the 1848 revolution in France led to a coup headed by Louis Bonaparte in 1851.

In Brumaire, Marx states that "Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly found, given and transmitted from the past. The tradition of all the dead generations weighs like a nightmare on the brain of the living" [6]. Today, globalization necessitates the constant expansion of markets in search of infinite profit extracted from the finite resources of the planet and its populations. Due to this, the bourgeoisie must settle everywhere and expand its empires in the name of capitalism-imperialism, and perpetually exploit low-cost labor from the underclass and the Global South in order to do so.

Historical materialism also insinuates that history is a movement of ideas and the unfolding of the relations of production. History is the expansion of the natural, which cannot exist outside of external modifications of it in order to turn it into capital. The material is always embedded in the relations of production and all relations of society are modified by class struggle. As stated by Marx in Brumaire, "History repeats itself, first as a tragedy, second as a farce" [7]. History is a spirit that unfolds as a phenomenon, the continuous synthesis and antithesis of ideas that accumulate through time.

Marx and Engels' Communist Manifesto and Economic and Philosophical Manuscripts illustrate how the worker under capitalism suffers alienated labor and exploitation from the bourgeoisie. In Economic and Philosophical Manuscripts, Marx specifies that the worker under capitalism suffers from three types of alienated labor: alienation from the product, where work is experienced as torment; alienation from our own humanity as we produce blindly, not in accordance with ourr truly human powers; and alienation from other people, where relation of exchange replaces satisfaction of mutual need. Marx showed how the economics of the bourgeoisie are derived from the presence of alienation and that people reinforce their own structures of oppression. Therefore, we must have an urge to move beyond said condition and take control of our destiny in order to eradicate the bourgeoisie from power [8]; this is the moment when work is realized as a practice of resistance.

Domination attains submission from its subjects not only through oppression, but it also requires a resistance, a reaction, signifying that the domination is undesired and exploitative in the eyes of the marginalized. Classism is organized by violence under capitalism, which James R. Farr details in his book Artisans in Europe, 1300-1914. In this text, he explains that "Violence and conflict often functioned as means to make inclusion and exclusion in these groups clear" [9]. Farr emphasizes that violence is used to keep the workers in submission and deter them from disobedience. The motif of worker mistreatment is emblematic of how workers, especially workers of oppressed backgrounds, are rendered mediums for ongoing exploitation; hence, dehumanized under a capitalist-imperialist system that does not value our lives. This deterrence enforces proletarian support for the capitalist social order that oppresses us and prevents us from transforming our work into a form of resistance.

This relates to the points made by William Morris and John Ruskin in the Preface to The Nature of Gothic, where Morris states "For the lesson which Ruskin here teaches us is that art is the expression of man's pleasure in labour; that it is possible for man to rejoice in his work, for, strange as it may seem to us to-day, there have been times when he did rejoice in it" [10]. The pleasure of the proletariat in their labor is desensitized under capitalism, which turns labor into an experience of torment, as Marx claimed, driven by the sole purpose of producing more capital for the bourgeoisie to extract. As stated by Erin O'Connor in her yet to be published "Breathing Work: Time, Space and The Vessel in Glassblowing," "The way we understand "body" is via the objective perspective of the sciences…If accepted as the first and most important site of the "education" of the individual, the body became much more than a sum of its natural functions; it was a set of relations - habits, gestures, expressions, etc. - a system of meaning, sculpted by society" [11]. As the body of a worker goes beyond its biological component, it is informed by social constructs that are artificially implemented by capitalist society. The labor alienation of the worker reduces us to a vessel through which the upper class obtains its profit. Despite this, as Marx said, the proletariat can move beyond capitalist exploitation and seize the means of production, which necessitates an expansion of awareness that goes beyond individualism and the single existence of a worker.


Modern Prison Labor

An example of labor and craft movement that directly ties to the readings by Marx and Farr is contemporary studio craft in US prisons. Prison labor is argued to be a form of modern slavery due to the 13th Amendment, which abolished slavery with the exception of usage as a punishment for a crime. This loophole has been implemented within the US prison industrial complex, particularly in regards to furniture artistry. Two popular arguments made about prison labor is that it is a way for incarcerated people to learn valuable skills to enable them to contribute to society once released, or that it is a means to exploit incarcerated people. Some prisoners in the states of Alabama, Arkansas, Florida, Georgia, Mississippi, Oklahoma, South Carolina and Texas are not paid at all for their labor in government-managed facilities. In addition to this, the national average for the lowest wage incarcerated people receive for prison labor is 14 cents per hour [12].

Prison labor and craft is an important factor in the US economy, yet incarcerated people are typically paid either minimum wage or well below it. Prison labor has no real substance in granting incarcerated people useful skills but is only another force of opposition. Many of the incarcerated people have claimed that the work has no value for them besides the possibility of a shorter sentence. Even to those prisoners who are actually learning useful skills, the reintegration process can be intimidating. Some states uphold policies that bar ex-convicts from obtaining licenses for skills they learned in prison. For instance, there was a New York State prisoner who applied for a barber's license but was denied because "owing to state law, La Cloche could only practice his trade … if he remained behind bars" [13]. The skills La Cloche learned had been confined by a policy that is practiced by several US states, which renders skills gained from prison labor useless outside of prison. This undermines the presumption that prison labor is valuable to the incarcerated. On the other hand, prison labor is indeed valuable to capitalist institutions, seeing that "Virginia Code § 53.1-47… stipulates that all 'departments, institutions, and agencies of the Commonwealth' supported by the state treasury must purchase 'articles and services produced or manufactured by persons confined in state correctional facilities'" [14]. Prison labor can only do this because it exploits its incarcerated people. In addition to this, incarcerated people make a low wage in the Commonwealth of Virginia by earning $0.55 to $0.80 an hour [15].

Farr argues that work was often tied to moral systems of authority. Likewise, it has also been argued that prison labor and craft often gain psychological authority over incarcerated people - as Marx also contests, when he details that labor alienation of the worker reduces them to a vessel for the bourgeoisie to exploit. Farr believes that while labor relations differ depending on the type of workplace, control of the labor market emerged as the most issue dividing masters and journeymen [16]. Similarly, prisons tend to deduct costs of living from wages so that many of their incarcerated people earn cents per hour.

The impact of prison labor and craft on social change is that conviction results in social death for formerly incarcerated people: "To be sentenced to prison is to be sentenced to social death. Social death is a permanent condition. While many people integrate themselves back into the society after imprisonment, they often testify that they permanently bear a social mark, a stigma" [17]. This ensures a life filled with detriment for incarcerated people, especially those who are non-white. In August 2018, incarcerated people across the US initiated strikes to protest poor conditions and exploitative labor practices that many of them considered to be "modern slavery". According to the NAACP, over 2.2 million people are incarcerated in the US, which is an increase of 340% compared to 1980 [18]. With the rise of incarceration, prison violence, sexual violence and other issues have also increased. Protesters addressed these issues in their demands. Additionally, incarcerated labor is used to manufacture furniture and other assets with an hourly wage of between 33 cents and $1.41, provided by the National Correctional Industries Association (NCIA) [19].

Private prisons are a billion-dollar industry, which exploit prisoners who are predominantly non-white for profit. These prisons are run by private companies and have been on the rise since the mid-1980s, especially following the crack epidemic during the Reagan administration. Over half of US states as of 2017 depend on for-profit prisons in which approximately 90,000 inmates are held each year [20]. Incarcerated people are paid slave wages: "Wages are a direct consequence of estranged labor, and estranged labor is the direct cause of private property. The downfall of the one must therefore involve the downfall of the other" [21]. Labor alienation and modern prison slavery, the productivity of the incarcerated craftsmen, is solely based on accumulating capital for the bourgeoisie.


Artisanship as Subversiveness

Despite the modern prison scenario, craft and other forms of artisanship can represent radical forms of labor and engines of social movement because, historically, they have been initiated in direct resistance to the status quo imposed by capitalist society. An instance of this is the usage of guilds in Medieval Europe. Guilds formed a central component in a theoretical system that arose in the late Middle Ages which historians label corporatism. Corporatist theory of the 14th Century intertwined with the demographic and economic forces to solidify a political and juridical system that would function until the 19th Century. Corporatism was informed significantly by confraternity associations, which was also the means through which craft guilds were established. The confraternities included work activity as their association developed despite the social security, morals, political identity and sense of place being the most paramount aspects provided to its members [22].

Jurists from the 12th and 13th Centuries alluded guilds to the collegium of the late Roman Law and enabled constituted authority to form and regulate this. As a result, the jurists had imposed a Roman legacy of hierarchical political authority onto the guild organization. Despite this, guildsmen continued to adhere to their theoretical legacy of autonomy stemming from the Germanic custom of sworn, voluntary association and self-governance. Although medieval guilds continued to serve their main purpose as mutual aid societies, their connotation to governance and regulation of economic aspects also grew [23]. Johannes Althusius of Emden, author of the "Systematic Analysis of Politics" which was first published in 1603, was a German Calvinist who incorporated economic exchange into the moral foundation of guild values. He elaborated that exchange is rooted in mutual need and thus, reciprocity is vital to exchange [24]. Following France and Prussia, Germany was most associated with corporatism with its "hometowns" populated by less than 10,000 citizens [25].

Leather shoe cups are usually associated with craft guilds in which members would pass the cup in a circle to drink in allegiance to the guild. Jobs such as shoemaking were associated with men, hence the usage of shoe cups as a symbol of allegiance to the guild is akin to a reinforcement of a rite of passage into this representation of proletarian German brotherhood. This also interrogates authority in light of the Roman legacy of hierarchical political authority onto the guild organization, which the guildsmen, and particularly the German ones, would reject by continuing to adhere to their Germanic custom of sworn, voluntary association and self-governance.

German guilds that used leather cups also represented self-authority, self-determination, and autonomy in the face of growing Roman influence and the incorporation of guilds into societal hierarchies and classism. The act of sharing the drink is representative of the main function of guilds as a structure that upholds mutual aid. It was marked by Calvinist influence inspired by the teachings of Emden, since the exchange of the leather shoe cup among the guildsmen is emblematic of reciprocity.

In the Middle Ages, European societies were marked by the idea that life was a struggle over classification, over accession to or preservation of a hierarchical status, especially given the growing influence of Roman and Calvinist thought on their societies. The hierarchical status of artists and craftsmen was represented by their position through a guild, which represented their securing of communal living as well as formed their social identity in relation to their place in the social order [26]. The leather cup represented the guildsmen's collective identity as craftsmen and celebration of their role despite their pending degradation in Medieval society, where they were eventually doomed by the classist hierarchy.

Ultimately, the historical shifts and evolution of work is informed by class struggle and the historical-materialist process. Work becomes a practice of resistance in the moment when the proletariat realizes they are alienated from their labor and begin to go against the capitalist social order. Craft and artisanship, especially those that operate on the fringes or in the so-called underground market, are radical forms of labor and initiate social change because they reject the parameters of systemic exploitation set up by the capitalist system. Such work can serve as both a catalyst and a supplemental force of class consciousness.


Notes

[1] Catherine W. Bishir, Crafting Lives: African American Artisans in New Bern, North Carolina, 1770-1900 . University of North Carolina Press, 2013.

[2] Ibid.

[3] Friedrich Engels, The Origin on the Family, Private Property, and the State ( Hottingen-Zurich1884).

[4] Karl Marx, Economic and Philosophical Manuscripts (Paris: 1844).

[5] Karl Marx, Das Kapital (Verlag Von Otto Meisner, 1867).

[6] Karl Marx, "Eighteenth Brumaire of Louis Bonaparte," Die Revolution, No. 1 (1852).

[7] Ibid.

[8] Karl Marx, Economic and Philosophical Manuscripts (Paris: 1844).

[9] James R. Farr, Artisans in Europe, 1300-1914 (Cambridge: Cambridge University Press, 2000).

[10] William Morris, "Preface to The Nature of the Gothic by John Ruskin" (1892).

[11] Erin O'Connor, "Breathing Work: Time, Space and The Vessel in Glassblowing" (2017), pp. 5.

[12] Daniel Moritz-Rabson, "Prison Slavery: Inmates are Paid Cents While Manufacturing Products Sold to Government," Newsweek, August 28, 2018.

[13] David R. Jones, "Ex-Prisoners and Jobs," GothamGazette, May 24, 2006.

[14] Katherine Smith, "Smith: Sleeping on Exploitative Prison Labor," The Cavalier Daily, April 19th, 2018.

[15] Ibid.

[16] James R. Farr, Artisans in Europe, 1300-1914 (Cambridge: Cambridge University Press, 2000).

[17] Joshua M. Price, "Prison and Social Death," Critical Issues in Crime and Society. Rutgers University Press (2015).

[18] Emily Moon, "Modern Slavery: The Labor History Behind the New Nationwide Prison Strike," Pacific Standard, August 22 nd, 2018.

[19] Daniel Moritz-Rabson, "Prison Slavery: Inmates are Paid Cents While Manufacturing Products Sold to Government," Newsweek, August 28, 2018.

[20] Valerie Reynoso, "The Politics of Mass Incarceration," Counterpunch, October 12, 2017.

[21] Karl Marx, Economic and Philosophical Manuscripts (Paris: 1844).

[22] James R. Farr, Artisans in Europe, 1300-1914 (Cambridge: Cambridge University Press, 2000), pp. 20.

[23] Ibid. pp. 20.

[24] Ibid, pp. 24.

[25] Ibid. pp. 31.

[26] Ibid. pp. 22.

On Historical Materialism: A Theoretical Revival

By Charles Wofford

What is the responsibility of the historian? Historians show how those things often taken for granted, taken as a fact of life, are relatively recent developments. Alternately, they show how those things one may assume to be strange and unusual have, in fact, been present for a long time. That approach fits neatly into the broader critique of ideology, and there is a reason Marx was so invested in history and historical method. He revealed the historicity of "nature" in, among other places, his 1844 Economic and Philosophical Manuscripts, which were not brought to public light until the mid-20th century, well after the developments of "orthodox" Marxisms and Marxism-Leninism (Claeys, 2018). The effort was to expose Adam Smith, David Ricardo, and the other political economists of the eighteenth century for treating historical developments (from which they had conveniently benefited) as though they were eternal nature. Writes Marx, "Political economy starts with the fact of private property; it does not explain it to us. It expresses in general, abstract formulas the material process through which private property actually passes, and these formulas it then takes for laws" (Marx, 1844). If something is historical, that means it had a beginning. If it had a beginning, it can therefore have an end. Historical materialism - the exposure of capital's historical conditions of existence - was a sword forged to slay Mammon.

But a sword is only as good as the steel out of which it is made. Today, many introductions to historical materialism not only fail to show the real power of the Marxist analysis but obscure the nature of Marxist historiography. Some Marxist intellectuals (like Richard Wolff), acting out of the best intentions, recapitulate capitalist historiography. The purpose of this essay is to introduce historical materialism with academic rigor, and to get at its deeper project, i.e. setting a general theoretical foundation for a revolutionary understanding of historical development, with the specific purpose of thinking past capitalism. What is historical materialism, and what is not historical materialism? There are several issues, each to be framed as a critique: The critique of teleology, the critique of "modernity," the critique of technological determinism, and the ideological self-critique.

First, historical materialism is not a theory of history that sees "primitive communism" necessarily leading to "slave" systems, necessarily leading to "feudal" systems, necessarily leading to "capitalist," then to "socialist" and "communist" systems. Any thesis of overarching historical development following from some "necessary" internal logic ought to be seen as outmoded and historiographically suspect. Teleological views of history have been rightly abandoned by academic historians, and Marxism has shown itself flexible and powerful enough to outgrow its nineteenth-century trappings.

"The history of all hitherto existing society is the history of class struggle." But class struggle is not some mechanical, deterministic thing, like a clock. It is rather a dynamic process that may yield any number of results. Feudalism did not have to lead to capitalism, and capitalism arose not from feudalism itself, but from the ruins of feudalism. It is true that feudalism was only formally abolished (in France anyway) on August 4th, 1789, at the beginning of the French Revolution. But feudalism, throughout the Medieval ages with which it is associated, was a largely decentralized mode of production. It was not the same thing as the absolutism of the French ancien regime, overthrown in the revolution of 1789, which aimed to consolidate power into the monarch (indeed, the entire concept of "feudalism" has been challenged by academic historians, and with good reason. Marxist intellectuals have been slow on the uptake, with even people like Richard Wolff casually referring to "feudalism" as though it is a widely agreed upon concept). Wood and Brenner note that absolutism, and the enlightenment which supported it, may be seen as a defeated historical alternative to the rise of capitalism. In any case, it is a mistake to see feudalism as flowing directly into capitalism by means of a bourgeois revolution; rather, feudalism was already on the decline, and capitalism and absolutism of the French monarchy were alternative ways out of the medieval era.

Capitalism did not have to emerge, and that is the fundamental lesson of historical materialism: capitalism is not necessary or natural, and therefore it is not something that any country or society "needs." The idea that certain modes of production must pass into others is an example of the old historian's fallacy of projecting the present onto the past, fallaciously assuming a greater homology between "modern" and "pre-modern" society than may be justified. It also justifies imperialist expansion against non-capitalist societies, as one believes that the imperialist may be acting to bring those societies "forward" in some greater sense, and that any suffering is justified in the name of "progress." Marxist historian Ellen Meiksins Wood (1942-2016) had it right when she identified the point of historical materialism to be isolating what makes capitalism specific, what makes it unique, not how it may manifest age-old human practices like commerce. The job of the Marxist historian, then, is not to show how modern capitalist society has its seeds in the ancient past, but to show how things became the way they are in the relatively recent past. Marxist historiography, understood in this way, is empowered, rather than challenged, by the postmodern polemic against "grand narratives." "We agree, there are no 'grand narratives'" says the Marxist. "That is why we doubt the Thatcherite declaration that 'there is no alternative.'" Are capitalist triumphalism and capitalist realism (Fisher, 2009) not the ultimate "grand narrative?" Historical materialism is about creating a "theoretical foundation for interpreting the world in order to change it" (Wood, 1995). It is not about shoehorning all of history into a preconceived theoretical framework. In this sense, much of the youtube left intelligentsia (with otherwise excellent user "Cuckphilosophy" as an example), recapitulates schoolboy-level understandings of these issues ("Marxism is a grand narrative, postmodernism is against grand narratives" etc).

The Marxist historian ought to search for the breaks, fragments, and gaps, the hidden or lost potentials. Why? Because in doing so we reveal capitalism in its historicity, and take it out of the realm of nature, and thereby bring to light the possibility of surpassing it. The apologists of capital have always situated capitalism as part of nature, never as part of history. Histories of capitalism discuss how commerce has been around for thousands of years, which is true. Yet the aim of such "histories" is precisely to de-historicize; to show how capitalism goes all the way back to the foggy pre-history of humanity, and how modern commercial society is just the culmination of all those tendencies. The Marxist historian will therefore seek the fragments and breaks, and not the continuities or the overarching narratives.

Second, a central project of the historical materialist is the critique of the concept of "modernity." The rise of capitalism, the rise of individual rights, the scientific revolution, the industrial revolution, the French revolution of 1789 and the "Glorious Revolution" of 1688 are all sometimes taken as one unified package, lumped together under the term "modernity." This is an error.

That is not to say that there is no such thing as the "modern," but a critical engagement with the entire concept is necessary if we are to conceive of an alternative modernity to neoliberal capitalism, one that is not merely some form of nostalgia. Unfortunately, thinkers like Max Horkheimer and Theodor W. Adorno still hold undue sway in leftist circles, although their historiography is flawed. In Dialectic of Enlightenment (1944) Adorno and Horkheimer set out a general critique of modernity as overly rationalizing and systematizing the totality of human life. But they take "Enlightenment" in a broad definition, including in its ambit all of the features of modernity noted above.

A detailed account of why Adornian historiography is wrong deserves and entire book of its own, dedicated to the rise of capitalism in England, the French revolution, the German Aufklärung, and other topics. Moreover, I do not wish to state that Adorno and Horkheimer were the only leftist intellectuals guilty of severe historical and historiographical errors (Foucault also comes to mind). But Dialectic of Enlightenment still carries an august status in even some orthodox Marxist circles, when it misleads more than it illuminates.

The historical materialist critique of modernity begins with the following observations: The rise of capitalism in England, the French Enlightenment, the German Aufklärung, the scientific revolution, and the industrial revolution did not come to us as part of a unified package. Capitalism as we understand it arose in rural England (Wood, 2002; Brenner 1976; Marx, 1867), and was not initially tied to the 1789 French revolution. The bourgeoisie and the capitalists were not originally the same class: most French bourgeois were office-holders, lawyers, or intellectuals; they were not capitalists or even merchants. It was the long-established landlord class in England which emerged as the nascent capitalists, and their literature was related to agricultural "improvement" (which in practice meant yielding higher profits), not the "enlightenment" of the citizenry.

Immanuel Kant's famous reply to the question "What is Enlightenment?" defines "enlightenment" as "man's exit from self-inflicted immaturity." He goes on to link this "exit" to "the public use of reason." Is this challenge of finding an "exit" through "public use of reason" not more in line with revolutionary leftist thinking than reactionary thinking? If a philosopher comes along who argues that the pursuit of progressive values (broadly defined) results in greater harm to humanity than otherwise, would we not regard such a figure as a reactionary? Why, then, do we give figures like Adorno a pass when they argue the same (or nearly the same) thing?

Adam Smith's famous passage on the invisible hand goes thusly:

"As every individual, therefore, endeavours as much as he can both to employ his capital in the support of domestic industry, and so to direct that industry that its produce may be of the greatest value; every individual necessarily labours to render the annual revenue of the society as great as he can. He generally, indeed, neither intends to promote the public interest, nor knows how much he is promoting it. By preferring the support of domestic to that of foreign industry, he intends only his own security; and buy directing that industry in such a manner as its produce may be of the greatest value, he intends only his own gain, and he is in this, as in many other cases, led by an invisible hand to promote an end which was not part of his intention. Nor is it always the worse for the society that it was no part of it. By pursuing his own interest he frequently promotes that of the society more effectually than when he really intends to promote it. I have never known much good done by those who affected to trade for the public good. It is an affectation, indeed, not very common among merchants, and very few words need be employed in dissuading them from it." (Smith, 1776, emphasis added)

Smith's famous argument is echoed by 20th-century neoliberal economist Friedrich Hayek:

"As decentralization has become necessary because nobody can consciously balance all the considerations bearing on the decisions of so many individuals, the coordination can clearly be affected not by "conscious control" but only by arrangements which convey to each agent the information he must possess in order effectively to adjust his decisions to those of others. And because all the details of the changes constantly affecting the conditions of demand and supply of the different commodities can never be fully known, or quickly enough be collected or disseminated, by any one center, what is required is some apparatus of registration which automatically records all the relevant effects of individual actions and whose indications are at the same time the resultant of, and the guide for, all the individual decisions. This is precisely what the price system does under competition, and which no other system even promises to accomplish." (Hayek, 1944)

In no way can either of these passages be squared with Kant's appeal to "the public use of reason." Both Smith and Hayek argue explicitly in favor of the individual, private use of reason, and believe that the greater good is served via the aggregate of individuals pursuing their own private interests. Nowhere is this argument to be found in Kant, nor is it in Kant's peers in the debate (Moses Mendelssohn, Karl Reinhold, etc.) "The public use of reason must at all times be free, and it alone can bring about enlightenment among men; the private use of reason, however, may often be very narrowly restricted without the progress of enlightenment being particularly hindered" (Kant, 1784). Is Kant's statement not more easily squared with notions of public planning, and public ownership, rather than some assumed dialectical inversion whereby private greed promotes the public welfare? If the public use of reason is a main criterion, then the main inheritors of the enlightenment in the 20th century might be Salvador Allende and the Cybersyn project, or computer scientist Paul Cockshott's book with political economist Allin Cottrell, Towards a New Socialism (1993). Wood may be right when she wrote in "Modernity, Postmodernity, or Capitalism?" (1996)

"So this isn't just a phase of capitalism. This is capitalism. If "modernity" has anything at all to do with it, then modernity is well and truly over, not created but destroyed by capitalism. The Enlightenment s dead. Maybe socialism will revive it, but for now the culture of "improvement" reigns supreme...The only concept we need to deal with this new reality is capitalism. The antithesis to that, of course, isn't postmodernism but socialism." (Wood, 1996)

My goal here is not to exonerate that heterogeneous phenomenon called "the Enlightenment," which is itself arguably as obscurantist a label as "modernity." But if the main portions of the Enlightenment happened in France and the German states, and capitalism arose in England, the question must be asked, whence arises the idea that the Enlightenment and capitalism were two parts of a united and oppressive modernity?

The answer, I think, is in another misappropriated Marxist idea: base and superstructure. Because ideological developments are assumed to reflect materialist ones, some Marxists conclude that the intellectual movement of the Enlightenment, coeval with the rise of capitalism, must therefore be capitalism's intellectual expression. But again, the main strains of Enlightenment thought were in France and the German states and promoted "enlightened absolutism." They had little in common with the literature of "improvement" that thrived on England, and which was used to justify the mass enclosures that took up special urgency after 1688, and which were associated with different notions of citizenship (such as the English Bill of Rights). The mistake arises from an excess of historiography and a dearth of history. Recall that one third of classical Marxism's foundation was English empiricism. Modern Marxists sometimes place such emphasis on Hegelian method that, though their sword may be made from great technique, the shoddy materials result in a shoddy weapon. A frail weapon will not slay the dragon of capital.

Historians have discussed the "English Enlightenment." However, the idea itself is contentious, as the main representatives of English enlightenment thought (John Locke, Adam Smith, Edmund Burke, Edward Gibbon, etc.) were fiercely conservative, while the main figures of the continental Enlightenment were often imprisoned or had to meet in secret to avoid persecution for their radicalism. The "English Enlightenment," was notably distinct from the continental enlightenment(s).

If pressed to choose a single date for the "birth" of capitalism in England, my candidate would be 1688. Capitalism had, of course, been in utero for many years, with the enclosures gradually increasing and the power of the landlords increasing with it. But 1688 was the original revolution, which first enabled the legalization of what we now call capitalism on a mass scale. The Bank of England was founded six years later, which began the long and complex process of redefining national sovereignty along lines of government debt (Goodchild, 2002). The Bank of England was taken over by the state, which amounted to the taking over of the state by the Bank of England. This bank could never crash because it was backed up by the state, which had the monopoly on violence to extract whatever taxes were needed to maintain the bank. This enabled the Bank of England to create infinite loans on the promise that they could always be paid back in the future. That in turn justified the mass creation of paper currency secured against those instabilities suffered by previous paper currencies. Hence, the "creation" of the wealth which eventually allowed for the industrial revolution.

A brief side comment: in Capital Vol I, Marx calls the emergence of capitalism in England the "classic form" of accumulation by dispossession. In a footnote he then writes:

"In Italy, where capitalist production developed earliest, the dissolution of serfdom also took place earlier than elsewhere. There the serf was emancipated before he had acquired any prescriptive right to the soil. His emancipation at once transformed him into a "free" proletarian, without any legal rights, and he found a master ready and waiting for him in the towns, which had been for the most part handed down from Roman times. When the revolution which took place in the world market at about the end of the fifteenth century had annihilated northern Italy's commercial supremacy, a movement in the reverse direction set in. The urban workers were driven en masse into the countryside, and gave a previously unheard-of impulse to small-scale cultivation, carried on in the form of market gardening." (Marx, 1867)

This comment may seem to demolish the thesis of capitalism's origins in England. However, Marx is remarkably vague here. Why is England the "classic" case if Italy is the place where capitalist production developed "earliest?" One idea is that Marx realized at some level he was founding a whole discipline and method of analysis, and thus decided for his own convenience what counted as the "classic" case. However, such an explanation seems too contingent. A comrade suggested to me that early Italian capitalism was destroyed by the decades of invasion and warfare in Italy during the first half of the sixteenth century. Looking into this thesis further, I found that, combined with epidemics of Plague, he Great Italian Wars rendered low the opportunities for investment. As a result, those with capital, rather than investing in improving production, invested in buildings and art-hence the artistic bloom of the Italian Renaissance (Malanima, 2008). Their capital did not yield profit in the same self-perpetuating ways we associate with capitalism, and was turned into use-value, rather than maintaining and expanding itself as exchange-value. Implicit in this explanation is the idea that wealthy Italians would necessarily engage in capitalist behavior unless such behavior is deflected, and that sounds a little too close to the "Capitalism is human nature" position. Whether one agrees or disagrees with this particular analysis, the larger point is this: the capitalism that since consumed the world, the capitalism in which we are living- "our" capitalism-did not come from Italy. Early Italian capitalism was snuffed out.

Philosopher Philip Goodchild couches his analysis in a Nietzschean historiography, inquiring as to when, exactly, the "Death of God" occurred. He places it at 1694, the founding of the Bank of England and the merger of state and financial interests that had been kept apart for thousands of years. "It was this deed which caused the murder of God" (Goodchild, 2002). But if capitalism killed God, then capitalism must first have been born, and the moment of the birth of capitalism as a social system, albeit of course in its infancy, was 1688. Marx notes in chapter 27 of Capital that the 1688 "Glorious Revolution" enabled the "capitalist profit-grubbers" to engage in profit-grubbing on an entirely new scale. While his emphasis is mostly on land, enclosure, and the creation of a mass property-less proletariat, the creation of modern finance is a subject on which historical materialists ought to have much to say.

Third, technological development is not itself the locus of revolution. As Wood notes, the point of historical materialist analysis is that each mode of production has its own logic, and its own way of needing to be understood.

"It is one thing to say that capitalism uniquely fosters technological development. It is quite another to contend that capitalism developed because it fosters technological development, or that capitalism had to develop because history somehow requires the development of productive forces, or that less productive systems are necessarily followed by more productive ones, or that the development of productive forces is the only available principle of historical movement from one mode of production to another […] the principle is that at the foundation of every social form there are property relations whose conditions of reproduction structure social and historical processes." (Wood, 1995, 120-121)

A simple historical example may be used to further illustrate the point: The ancient Romans could have had an industrial revolution of their own. They had simple steam machines and they had wagons. But for some reason, the opportunity or the imperative never arose to stick a steam machine on the back of a wagon and have the steam do the work of pushing it. Had such a moment arisen, the industrial revolution might have been 1,800 years ago. If technology will save us, it would have done so by now. The lesson of historical materialism here is that the revolution will be a class revolution, not a technological revolution (also opening room for critiques of the pseudoscientific cult of Singularitarianism). Building on work done by Robert Brenner, Ellen Meiksins Wood shows the particular historical circumstances that allowed capitalism to emerge when and where it did, and not before (Wood, 2002). Historical developments need to be seen as historical, not as metaphysical; they do not follow from some predetermined logic waiting for its moment of fruition. History means beginnings. Technology has been around long before capitalism, so the beginnings of capitalism cannot be essentialized to technological development, unless we are prepared to once again view capitalism as existing in utero from the foggy pre-history of humanity.

Fourth, historical materialism involves challenging the categories in which we tend to think as themselves products of history. While Wood emphasizes the falseness of "economic" vs "political," we should also be careful of categories like "base" vs "superstructure," as ripe for reification. The terms of our analysis should be fluid and open to self-critique. As Slavoj Zizek put it in his 2009 debate with Alex Callinicos,

"If communism is an eternal idea, then it works as a Hegelian concrete universality. It is eternal, not in the sense of a series of abstract features which can be applied to every situation, but in the sense that it has the ability, the potential, to be re invented in each new historical situation." (Zizek, 2009).

That is the genuine power of historical materialism, to take the past and re-member it so as to continually recreate the space for revolutionary thought "in each new historical situation."

In the preface to his classic The Making of the English Working Class (1964), E.P. Thompson notes the problems created in thinking of class as a "thing" rather than a process ("If we stop history at a given point, then there are no classes but simply a multitude of individuals with a multitude of experiences"), and how such thinking engenders a framing of any sort of concept of "class consciousness" as embodying the worst caricatures of vanguardist organizational methods. The logical contradictions are clear:

"'It' - the working class - exists, and can be defined with some accuracy as a component of the social structure. Class-consciousness, however, is a bad thing, invented by displaced intellectuals, since everything which disturbs the harmonious co-existence of groups performing different 'social roles' (and which thereby retards economic growth) is to be deplored as an "unjustified disturbance-symptom.'" (Thompson, 1964, 10)

Thompson sees class-consciousness as something that exists empirically, and which ought to be studied. All classes have some kind of consciousness, and it is part of the job of the Marxist historian to study their historical development. In a similar vein, all movements have vanguards, and one may study those empirically too. This is the meaning used by Marx and Engels in the manifesto.

"The Communists, therefore, are on the one hand, practically, the most advanced and resolute section of the working-class parties of every country, that section which pushes forward all others; on the other hand, theoretically, they have over the great mass of the proletariat the advantage of clearly understanding the line of march, the conditions, and the ultimate general results of the proletarian movement." (Marx and Engels, 1848)

One may say to a "non-political" person, that while they may not care for politics, others do, and they will not care for their interests. One may also say to those skeptical of vanguards that while you may not pursue a position to influence the movement in ways you think are positive, that does not mean others won't. And those people will not necessarily lead the movement in directions that you think are best. Refusing to recognize any notion of the vanguard is akin to refusing to recognize any notion of politics. As Lenin put it,

"But what else is the function of Social-Democracy [i.e. revolutionary socialism] if not to be a "spirit," not only hovering over the spontaneous movement, but also raising the movement to the level of "its program?" Surely, it is not its function to drag at the tail of the movement; at best, this would be of no service to the movement; at the worst, it would be very very harmful." (Lenin, 1902)

Why does one become an activist (taking that term in the broadest sense) if not because one thinks one has something to contribute? Do we, as socialists, not think that we have a better political program than non-socialists? Are we not, in essence, trying to convince more people to think in socialist terms?

"For there will always be found some who think for themselves, even among the established guardians of the masses, and who, after they themselves have thrown off the yoke of immaturity, will spread among the herd the spirit of rational assessment of individual worth and the vocation of each man to think for himself." (Kant, 1784)

In this vein, see Zizek's emphasis on the nature of an "authentic" master who "forces us to be free" (see, for example, his debate with Jordan Peterson). In this vein, perhaps psychoanalysis may indeed serve a revolutionary role in creating the "maturity" needed to recognize the prospects for an "authentic" vanguard.

Obviously, this essay has gleaned over complex issues with a broad brush. It is really only aimed at correcting some errors that I have seen in explications of historical materialism. As noted above, just the discussion of capitalism and the enlightenment from a historical materialist perspective is itself a book waiting to be written, and this essay does not pretend to be that. Moreover, I have not discussed why feudalism was on the decline already if not because of the very same things that led to capitalism, or the critics of the Woods/Brenner theses (like Jairus Banaji, whose excellent work will be the subject of another essay). I have also shown the limits of my own historical understanding regarding the nature of the economy of the Italian states during the fifteenth and sixteenth centuries. But if we need a way out of "capitalist realism" and to show that, contra Thatcher, there are alternatives, then the first thing to do is look to the past for inspiration and understanding. Historical materialism is a method by which we may ensure that our backward glance is actually historical, rather than merely nostalgic. But it must be re invented as our understanding of history is re invented: historical materialism is a historiography, not a history. What historical materialism will tell you depends on which historical information you put into it. The good historical materialist is not just a communist but is a historian too. And that means really knowing history.


Charles Wofford is a communist and a PhD student in historical musicology.


BIBLIOGRAPHY

Chomsky, Noam. "The Responsibility of Intellectuals," The New York Review of Books, 1967.

Claeys, Gregory. Marx and Marxism (Nation Books, 2018).

Cockshott, Paul and Allin Cottrell. Towards a New Socialism (Russell Press, 1993).

Fisher, Mark. Capitalist Realism: Is There No Alternative? (Verso Books, 2009).

Goodchild, Philip. Capitalism and Religion: The Price of Piety (London: Routledge, 2002).

Greene, Gayle. "Feminist Fiction and the Uses of Memory." Signs 16 no 2, 1991.

Hayek, Friedrich A. The Road to Serfdom (University of Chicago Press, 1944).

Lenin, Vladimir Ilyich. "What Is To Be Done?" in The Essential Works of Lenin ed. By Henry M. Christman (New York: Benton Books, 1966).

Malanima, Paolo. "The Italian Renaissance Economy (1250-1600)." International Conference Villa La Pietra, Florence, May 10th-12 th 2008, Europe in the Late Middle Ages: Patterns of Economic Growth and Crisis.

Schmidt, James, ed. What is Enlightenment? Eighteenth-Century Answers and Twentieth-Century Questions (University of California Press: 1996).

Smith, Adam. An Inquiry into the Nature and Causes of the Wealth of Nations (Prometheus books, 1991).

Thompson, E.P. The Making of the English Working Class (Vintage Books, 1964).

Wood, Ellen Meiksins. The Origin of Capitalism: A Longer View (Verso Books, 2002).

Democracy Against Capitalism: Renewing Historical Materialism (Verso Books, 1995).

"Modernity, Postmodernity, or Capitalism?" Monthly Review July/August, 1996

Zizek, Slavoj. "Slavoj Zizek: What does it mean to be a revolutionary today? Marxism 2009." Video File. Youtube.com. 2009. Accessed May 18th, 2019. Relevant comment at 2:13. https://www.youtube.com/watch?v=_GD69Cc20rw&t=640s

On the Latest Developments Within the U.S. Working Class

By Ekim Kilic

The 2016 Presidential Elections were a turning point for U.S. labor and popular movements. Since then, provocative statements and decisions by the Trump government have been threatening millions of working peoples' lives. However, the actions of the current U.S. government are not independent of its predecessors and their economic applications that also carried out the needs of U.S. capital and its forces. Today, precarious employment and life conditions, a declining social safety net, and not being able to resonate their voice politically are headlines of the U.S. workers' current problems as a result of long-standing neoliberal policies and the 2008 financial crisis.

In the midst of these issues, the U.S. working class experienced a revival the likes of which that has not been seen in a long time. According to an opinion article that was written for CNN by Richard Trumka [1] , the president of AFL-CIO, " In the year since, working people have been doing just that. From airports and hospitals to newsrooms and college campuses, workers are organizing on a scale that I haven't seen in decades. More than a quarter-million Americans joined unions [2] last year - three-quarters of them under 35. Half of the nonunion workers say they would vote to do the same [3] if given the chance, and Gallup has even pegged unions' popularity at a 15-year high. [4]

As a side note, the unions organized Labor Day 2018 at a time when the workers' struggle was accelerating: the successful state-wide strikes of elementary school and high school teachers, the struggle of the Chicago hotel workers, which then inspired several others in the sector across the country, the strike authorization of the United Metal Workers' Union (USW) on the collective bargaining agreement with the metal bosses, 27% wage increase of window cleaners as a result of their struggle, 260,000 UPS postal workers authorizing a strike and struggling against the union bureaucracy, struggle for unionization from New York construction workers, and the university assistants' struggles for unionization. The US labor forces celebrated Labor Day in an unusual and special atmosphere. On the other side, one should note that the U.S. labor movement saw several struggles for unionizing and wage increases against weak work conditions in prisons and main sectors, such as cable, automotive, packaging, arms, and agriculture in last 2 years.

Despite the recent upsurge in labor struggles, current demands and problems of U.S. labor are rooted in the past. A short account of the history of U.S. labor may be helpful to make sense of the significance and characters of today's labor actions. Because the dominant narrative on labor comes from liberal or social-democratic accounts, which have avoided representing the U.S. labor as a working-class force for a long time. Instead, their accounts consistently blur the line between working class and middle class through using income and level of education as almost the only metrics. Besides that, the story of U.S. labor remained either one-sided and descriptive academic sources on the U.S. labor or narrating the labor history as if it was only a cultural motif.


AN OVERVIEW OF THE U.S. WORKING CLASS

Based on 2016 data from "employment by major industry sector" chart of the U.S. Department of Labor, distributions of the labor force are in mining, construction, manufacturing, 12.6%; in service industry, 80.3%; agriculture, forestry, fishing, and hunting, 1.5%; and nonagricultural self-employed 5.6%. [5] Another important finding from the statistics is that although union membership is more likely to experience a revival, the general situation remains stagnant. According to data on union affiliations was obtained from the Department of Labor website, employees from all backgrounds, industries, and occupations who are 16 years old and over;

Change in union membership and Representation in the US, 2007-2017, by the data from the Department of Labor [6]

unionparticipation.jpg

As is illustrated in the chart, although the popularity of the unions has an upward trend, according to a Gallup poll referred to before, union membership and representation capability still remain steady. [7] However, this recent situation is not independent of national and international condition for the U.S. labor movement. The Taft-Hartley act of 1947, which strengthened the right to work law, the witch-hunt operations of McChartyist era against American communists after WW2 throughout the 1950s, the removal of communists from union leadership as a result of the Communist Control Act of 1954 [8] , then Nixon's dirty war against Black and Anti-War activists through the "war on drugs" after Lyndon Johnson's acceptance of "civil rights act of 1964" as an adjustment of the American social contract, then trickle-down economics of Reagan era, which sought to decrease taxes on the companies that they may encourage growth in the short run and benefit society in the long run, all weakened the labor unions politically, economically and socially. Even though some of the honest unionists maintain their struggle to some extent, most unions are stuck with an extremely legalist approach, which directly or indirectly broke the workers' initiative.

As a matter of fact, the historical processes considered above also grew U.S. capital's capacity for outsourcing and movement overseas. NAFTA (North American Free Trade Agreement) and TPP (Trans-Pacific Partnership) increased the mobilization of the U.S. capital, and reduced tariffs, which caused loss of many manufacturing jobs, and increased the competition to the detriment of small producers. Seeking markets that have lower labor prices left American workers jobless eventually. On the other hand, weak healthcare services, precarious employment conditions, weak access to education, affordable daycare, safe housing, healthy and reasonably priced food, gender wage inequality in non-unionized workplaces, open-shop practices, and politicians who ignore workers' concerns are main challenges that the U.S. working class currently has.

All in all, this overview may draw attention to the background of the current situation of the U.S. working class. The escalating problems of the working class generated a discussion around the 2016 presidential elections among the media, pollsters, and academics. Despite the imposition of the caricatured idea that " president Trump was supported by the white working class" it is becoming clear that the radicalizing right-wing anxiety of petty-bourgeois classes as a result of losing their class positions, unemployment, and years of years of nationalist and religious propaganda were other main reasons. This caricatured idea is utilized as a scapegoating attempt by the Democrats to avoid their responsibility in the current political, economic and social atmosphere in the U.S.. While Charles Post explains why white workers supported Trump, he underlines that casting no vote as white workers could be more effective than casting a vote for Republicans, which Christine J. Walley and Claudine M. Pied make similar points. [9] In other words, the loss of trust in the electoral democracy that may fundamentally shift the tides of U.S. politics can be read as another reaction to neoliberalism. As a result of analyzing three workers' cases, their resentment and voting behaviors/rationalities, Pied concludes that " there is… not one white working-class reaction to neoliberalism ." [10] That is, one may say that the US working class has been seeking different solutions instead of just supporting right wing nationalist candidates. Yet, we have to acknowledge the considerable impact of right-wing nationalism on white workers.


CHARACTERS OF CURRENT WORKING CLASS ACTIONS 2017-2018

Since the 2016 presidential elections, new Trump anti-labor appointees to NLRB (National Labor Relations Board) [11] , recent restrictions by the NLRB to unions' right to picket, and demoralizing decisions in the cases "Epic Systems Corp. vs. Lewis" [12] and "AFSCME vs. Janus [13] have been unrelenting, successive defeats for the labor movement.

In April 2018, the U.S. Senate confirmed pro-business lawyer John Ring to the National Labor Relations Board. The senate handed control of the board over Republicans. Ring is a partner at Morgan Lewis & Bockius, and was appointed to a five-year term. The board now has three Republicans appointed by President Donald Trump and two Democrats.

An October ruling of the National Labor Relations Board (NLRB) declared that janitors who were picketing for better working conditions were not protected from unfair labor practices committed by their employer. The Board ruled that the janitors, who were being contracted by a building management company, were engaged in secondary picketing. [14]

In May 2018, the U.S. Supreme Court ruled that the bosses could hinder workers' rights to collective and legal action for better wages and working conditions in the "Epic Systems Corp. vs. Lewis" case. Another case, which was concluded in June and known as "AFSCME vs. Janus," was again decided against the unions. Even if the U.S. unions manage a majority in the workplace, not all workers in that workplace are required to become members of that union. However, workers who are not members of that union paid a certain amount of contribution to the union, because they still benefited from the collective bargaining in the same workplace. In June 2018, such a necessity has now been eliminated in unionized workplaces of the public sector by the Janus ruling.

However, tides are still turning for the U.S. working class. Even if the labor movement received significant counter-attacks, these are not likely to end this new and energetic tide. Because patterns of today's strikes for wage increases and betterment of working conditions and unionizing struggles in non-unionized workplaces appear as radical, contagious, and encouraging worker and laborer actions.

Radicalization of workers for their economic demands are important as future opportunities for the political transformation of the unions and boldness of the labor movement. For a long time, U.S. unions have relied on collective bargaining processes with bosses, in which the most union leaderships would seek were ways of compromising with bosses. On the other hand, except a few labor occasions, one may find union presences mostly through their political action committees, which run election campaigns for a candidate that union endorsed. And those candidates are mostly from the Democratic Party. Additionally, union representatives run their campaign through the motto "more middle class jobs" as if they already acknowledged that being a part of the working class is unsustainable. Hence, these unions are more likely to avoid even from the strike authorizations since they can negotiate with bosses through union lawyers and court cases.

Worker and laborer struggles in the aftermath of the 2016 elections reveal radical characteristics in many aspects. Pending strike authorization of UPS workers, whose union has tended to compromise with bosses, state-wide wildcat strikes of teachers, early morning protests of New York construction workers once every week, hunger strikes, and occupations of grad students are several examples of this radical turn. In addition to that, laborers in the same sector, but from different states, follow each other's example. Hence, this pro-active pattern may spark a fire easily in the same sector, such as in teachers, grad students, prison complex, and hotel workers.

Therefore, it shows that emergent radical union members will not necessarily tolerate waiting for legalist solutions as it has always been; because these are generally long-lasting court cases, which may break workers' initiative. On the other hand, workers' reactions to the Democratic Party became apparent in the 2016 presidential elections. Rising support for the Trump's Republican Party, not casting a vote at all, or voting third parties instead of for both grand parties were different reactions against the neoliberal policies that are being supported by former labor Democrats, especially in Michigan, Ohio, Pennsylvania, and Wisconsin.

Wildcat teachers' strikes had an encouraging effect on the labor struggle. On February 22, starting with West Virginia, wildcat strikes spread out among 8 states, Arizona, Colorado, Georgia, Kentucky, North Carolina, Oklahoma, Virginia, and West Virginia with reactions to low wages for teachers and support staff, inadequate school budgets, overcrowded classrooms, and other problems. Following this wave, workers at 26 hotels of Chicago went on strike as members of UNITE HERE Local 1 on September 7, which was then followed by Marriott hotels workers' strike in 8 cities, in Detroit, Boston, San Diego, San Jose, Oakland, San Francisco, Maui, and Oahu. Wages, workloads, and health insurance are among the issues at play. [15]

Although grad students are the most vulnerable one because of their recent recognition of employee status, their strikes and unionizing struggles are still ongoing. Cafeteria strikes, occupations, hunger strikes and ongoing strikes take place at the country's most privileged schools, such as the New School, Columbia University, and Yale University. They are also faced with weak working conditions, precarious insurance-pay, and lack of resources for their livelihoods. Additionally, the CUNY adjunct's struggle arose from precarious work conditions. Full time lecturer positions are difficult to come by. As academic laborers say, more than half of CUNY classes are taught by CUNY adjuncts, their salaries make 5% of the budget.

As another type of precarious work, seasonal farm workers, who are mostly Central American immigrants, from Sakuma Brothers and Driscoll's (the world's largest distributor of berries) were successful in their struggle for unionizing and obtaining their rights for minimum wage. In a statement from their website, the union claims that Sakuma Brothers is guilty of " systematic wage theft, poverty wages, hostile working conditions, and unattainable production standards. [16]

On the other hand, since December 2017, New York construction workers, who work in the Hudson Yards redevelopment project, have been fighting against the union-busting tactics of the bosses, who impose the open shop model. The Hudson Yards redevelopment project is the largest construction project in North America and the largest private real estate project in U.S. history. The open shop agenda pushed by Related Co. may create a precedent for the expansion of the already growing open shop work model. The struggle of workers against the open shop model is crucial for future labor struggles that will take place in the city. Since December 2017, workers have been regularly doing protests in front of the construction site every Thursday morning at 6 a.m near their workplace. That can also be count another radical characteristic of the recent labor struggle.

Last spring, negotiations between the Teamsters, UPS, and UPS Freight started over the union's proposals, which would address a range of critical issues facing UPSers - ending forced overtime for package car drivers, raising part-timers' wages, imposing monetary penalties for management harassment, and protecting jobs from automation, among others. This negotiation included about 260.000 workers. Even though an overwhelming majority of workers voted yes for strike authorization last summer, and no for UPS contract in this fall, union leadership ignored the decisions of workers, creating a wave of reactions to union leadership from rank-and-file union members and workers.

In another important development, the U.S prisons saw the largest strike in their history. Beginning at the end of last summer, prisoner workers were on strike for voting rights of millions of American prisoners and better prison conditions against slavery-like work conditions. In the U.S., the anti-slavery law includes all citizens except prisoners. According to 13th Amendment, it abolished slavery and involuntary servitude, except as punishment for a crime.

Moreover, in heavy industry, USW's (United Steel Workers) pending strike authorization, IBEW's (International Brotherhood of Electrical Workers) struggle against Spectrum Cable Company last year, and UAW's (United Automobile Workers) unsuccessful attempt to organize union in a Nissan factory of Mississippi in summer 2016 have been other headlines of the U.S. workers' struggle. Unfortunately, the struggle is relatively weak while comparing with other sectors. Considering that terrific and racist anti-union campaign in Nissan plant, especially against African-American workers, the union's inability to build a strong organizing committee, and the fear of losing their jobs at Nissan, underlines how the U.S. represses their workers while hiding it from public eye. However, as one of Nissan workers mentioned, those are educative processes that may prepare workers for future struggles.

As a last note on the current struggles, Amazon workers' voices are still up for a union in the U.S. A month ago, McDonalds' workers led by Fight For $15 went on strike for better wages, against weak working conditions, and harassment. For Chicago teachers, strikes are on their agenda.


TEACHERS AND UPS WORKERS SHOW HOW TO USE "THE STRENGTH THAT COMES FROM PRODUCTION" [17]

Among all fruitful labor struggles, wildcat teachers' strikes and UPS's collective bargaining process show many other lessons specifically and clearly. Wildcat teachers' strikes were named by the U.S. media as "the red wave" which refers to dominant Republican politics in those states. Another reference to "the red wave" is that almost all statewide strikes happened in right-to-work states. Beyond being widespread, teachers' strikes have a daring character as we mentioned before. These strikes had that daring character because they were mostly led by grassroots organizing among teachers with the progressive rank-and-file teacher union caucuses in AFT (American Federation of Teachers) and NEA (The National Education Association) since the union leadership had shown a trend of abandoning the working class. [18] Similarly, the progress among Teamsters (International Brotherhood of Teamsters) affiliated UPS workers is being directed mostly by rank-in-file members. A pending strike of UPS workers has been unexpectedly persistent. One may expect that workers would quickly lose their hopes in the struggle, but it consistently developed while challenging the union bureaucracy and bosses in a well-organized manner. Considering that this labor issue involves 260,000 workers, it is not easy to maintain such a struggle.

Teachers' strikes took the stage in West Virginia on February 22, 2018 with the demands of lowering health insurance costs, made worse by stagnant wages. [19] Undercover groups in social media were utilized as a way of organizing, and debating. West Virginia has a famous history within the U.S. working class struggles. Including the famous struggle of the Battle of Blair Mountain, heroic miners struggles of the 1920s, wildcat strikes of the 1970s, and the victories of the Miners for Democracy movement are several key historical moments, which make American worker today "proud to be union.[20] It truly shows that the memory of class struggle is alive, which appears through discussions on social media, or the general trend of daring to follow rank-in-file instead "the leadership."

Teachers went on strike against budget cuts, decreased employee benefits, low per pupil spending, low salaries, right-to-work laws, school choice, and school vouchers. A 20% pay raise in Arizona, 2% pay raise and increased school spending in Colorado, increased school funding, teachers raises by $6000, support staff raises by $1250 in Oklahoma, and 5% pay raise in West Virginia are the gains of these struggles. [21] Arizona teachers, for instance, won their struggle with their gradual action from low-intensity to high-intensity actions, such as wearing red T-Shirts on Wednesdays and posting photos on social media, then handing out flyers, then rallying at the capitol with signs and stickers: " I Don't Want to Strike, But I Will" and finally, walking out and massive marches. [22] The West Virginia teachers' strike, the most advanced struggle of the many that erupted in 2018, started with rallies and walkouts from the beginning of February 2018, the strike month. [23] Therefore, one may say that although the social media reach-out played an important role, more or less all strikes and labor struggles escalated from low-density actions to high-density actions.

However, strikes remained valuable considerable remarks. Almost 80% of U.S. public school teachers are women, and women made up almost all of the leadership of strikes in Oklahoma, Arizona, Kentucky, and West Virginia. Particularly because of this, some of West Virginia teachers carried out the matter of preserving abortion rights into the strike efforts. Another positive development is exposure of the betrayal of the union leadership, or their compromising tendencies with state governments. Teachers do have a feeling of being undervalued by the business and state governments. But the political perspective of many teachers, for example in Kentucky and West Virginia, doesn't exceed the slogan "vote all the enemies out of office," which means for them supporting teacher-friendly candidates in the Democratic Party. [24]

As a note for our readers, one may expect that the U.S. democracy values on the surface liberal values and human rights, besides the racist history and present that could not be solved totally. Ironically, similar to slanders and racial slurs of the bosses and their associates against black workers of the Nissan factory, teachers were mostly blamed by the state incumbents and political authorities to hurt educational process. Kentucky governor went further, and said " You know how many hundreds of thousands of children were left home alone today? I guarantee you somewhere in Kentucky today a child was sexually assaulted that was left at home because there was nobody there to watch them. " Oklahoma governor found her cure to the strikes by classifying striking workers as: "a teenage kid that wants a better car.[25]


CONCLUSION

Some of the struggles considered here are still ongoing among the workers. The most important characteristics that may be extracted from these examples are the radical, contagious and encouraging actions. In addition, a majority of these actions ended with relative victory. This new accumulative process as for workers' experiences may provide future opportunities to transform unions politically towards unions which are strongly tied with workers and their class interests. On the other hand, the awakening sections of the youth, and an increase in sympathy to socialism are turning towards to the working class and the organizational problems they face. Although it might be early to make a guess about what may happen, one may definitely say that the U.S. working class is seeking ways to escape from this recent, oppressive and extremely exploitative situation, while organizing politically and economically.


Notes

[1] https://www.cnn.com/2018/09/03/opinions/labor-day-working-people-deserve-our-fair-share/index.html

[2] https://www.epi.org/publication/biggest-gains-in-union-membership-in-2017-were-for-younger-workers/

[3] https://aflcio.org/2018/6/22/study-popularity-joining-unions-surges

[4] https://news.gallup.com/poll/241679/labor-union-approval-steady-year-high.aspx

[5] https://www.bls.gov/emp/tables/employment-by-major-industry-sector.htm

[6] https://www.bls.gov/webapps/legacy/cpslutab3.htm#union3.xlsx.f.1

[7] https://news.gallup.com/poll/241679/labor-union-approval-steady-year-high.aspx

[8] "The Communist Control Act of 1954", The Yale Law Journal 64, no. 5 (1955): 712-65. doi:10.2307/793898.

[9] Post, C. (2017). The roots of Trumpism. Cultural Dynamics, 29(1-2), 100-108.

[10] Pied, C. (2018). Conservative populist politics and the remaking of the "white working class" in the USA. Dialectical Anthropology, 42(2), 193-206, sf. 204.

[11] https://www.reuters.com/article/labor-nlrb/senate-confirms-trump-nlrb-nominee-handing-control-to-republicans-idUSL1N1RO28L

[12] https://theredphoenixapl.org/2018/05/22/a-blow-to-the-working-class-reveals-capitalist-ruthlessness-and-fear/

[13] https://www.afscme.org/now/janus-for-leaders

[14] http://www.fightbacknews.org/department/labor

[15] http://www.fightbacknews.org/department/labor

[16] https://www.pri.org/stories/2016-07-18/workers-who-pick-your-summer-berries-are-asking-you-not-buy-them?fbclid=IwAR03gjveysa610ss2nzGxqiaGe_H56hpBjtqtUh8Y_LLerArll_20On14nk

[17] The Strength Comes From Production: A widely used worker slogan from Turkey. One may encounter with this idiom in workers' and unions' informative materials in Turkey.

[18] http://www.labornotes.org/blogs/2018/05/whats-behind-teachers-strikes

[19] http://www.labornotes.org/2018/02/west-virginia-teachers-launch-statewide-strike

[20] http://www.labornotes.org/blogs/2018/03/west-virginia-teachers-learned-1970s-miners

[21] https://www.chicagotribune.com/news/nationworld/ct-arizona-teacher-protests-20180503-story.html https://www.denverpost.com/2018/05/12/pueblo-teacher-strike-is-over/ https://www.jacobinmag.com/2018/04/teachers-strikes-oklahoma-socialism-sanders-unions https://www.cnn.com/2018/03/05/politics/west-virginia-teachers-strike-future-unions/index.html

[22] http://www.labornotes.org/blogs/2018/04/heres-how-arizona-teachers-organized-their-first-ever-statewide-strike

[23] http://www.labornotes.org/2018/02/west-virginia-teachers-launch-statewide-strike

[24] https://www.versobooks.com/blogs/3732-striking-teachers-and-wildcat-politics

[25] https://www.washingtonpost.com/news/education/wp/2018/04/04/oklahoma-governor-compares-striking-teachers-to-a-a-teenage-kid-that-wants-a-better-car/?noredirect=on&utm_term=.c9f793c87e21 https://www.vox.com/2018/4/16/17242812/kentucky-governor-bevin-teachers-strike-child-assault http://time.com/5176094/west-virginia-teacher-strike/ https://www.usatoday.com/story/news/politics/2018/04/23/arizona-teachers-walkout-governor/544535002/

How Did Capitalists Get So Rich?: On the Marriage Between Capitalism and Government

By James Leach

It is difficult to know what to say to the smug self-satisfaction of the business class who gaze upon the enormous wealth of their country, and then pat their back for the capitalist utopia they have built. In critical analyses of capitalism, considerable weight is put on examining the contradictions in the modes of exchange, the formation of crises, and the tension between labour and capital. But I want to address how capitalism developed, and how the considerable wealth of developed nations was produced, as well as how it became so acutely concentrated within a few pockets. As Marx asks in Wages, Prices and Profit, "how does this strange phenomenon arise, that we find on the market a set of buyers, possessed of land, machinery, raw material, and the means of subsistence… and on the other hand, a set of sellers who have nothing to sell except their labouring power, their working arms and brains?"


"Primitive Accumulation": Enclosures and Erasing the Commons

There is no concrete date which we can mark as the first day of capitalism, or the last day of feudalism, since its development was somewhat gradual. The results of the English Revolution in the seventeenth century, for example, saw movements away from feudal society and towards capitalist society, but it was not until two centuries later, during the Industrial Revolution, where capitalism truly flourished. However, a significant policy which marked a shift towards the dominance of private property is the agricultural enclosures. This involved the fencing of farmland into private property, mostly within the hands of large, propertied landowners. Before this, agricultural labourers either worked on common land within their village, or they were peasants working for a local lord. A portion of the labourer's produce would be seized by the lord as a tax and the labourers would then sell what was left in local markets. Enclosures saw the new dominance of wage labour, the separation of agricultural workers between themselves and their means of production, the formation of the first labour market, and of the first proletariat.

Before enclosures, common land was able to significantly rival wage labour. Jane Humphries essay Enclosures, Common Rights, and Women, published in the Journal of Economic History, explores the results of enclosures, as well as the significance of common land. Humphries finds that the family possession of a single cow on common land could "remain significant compared with landowner's wages" and on an annual basis "the comparison would probably be even more favourable to cowkeeping." Keeping cows communally also had other benefits. The by-product of rearing cows was goods such as skim-milk, which provided a 'gratifying addition to the monotonous diet of the adult farm workers', and was crucial to the healthy development of the labourer's children. However, after enclosures, due to high rents and resistance from farmers, common cowkeeping virtually vanished, and labourers could not often afford to buy milk.

Now that the efficiency of "communing" has been briefly established, to what extent did this communal lifestyle exist? Peter Linebaugh's exceptional text Stop, Thief! The Commons, Enclosures and Resistance is instrumental in answering these questions. Linebaugh documents the work of the seventeenth century statistician Gregory King, who estimated that were was "twenty million acres and pasture, meadow, forest, heath, moor, mountain, and barren land in a country of thirty-seven million acres', Linebaugh continues to say that 'even if common rights were exercised in only half of these, it means that in 1688 one quarter of the total area of England and Wales was common land.' Such an enormous measure of common land would have been extremely valuable to agricultural workers. Naturally, enclosures reversed this. 'Between 1725 and 1825 nearly four thousand enclosure acts appropriated more than six million areas of land… to the politically dominant land owners.' It does not take a genius to work out the effects on the newly formed working class. Reliance on Poor Relief went up, there was a poverty crisis in the eighteenth century, and as Greek economist Yanis Varoufakis simply puts: 'More than 70 percent of the peasants were thrown out of their houses and off their ancestral lands. It was devastating, brutal, cruel and… highly effective.' E.P Thompson called enclosures a plain case of class robbery.

It is difficult, however, to drill into the minds of a global population that they do not own much besides their labour power. The Indonesian novelist Promoedya Ananta Toer reported on the response from native Indonesians to enclosures in his memoirs: 'The native people had no word for "fence"- the concept was completely foreign to their culture. They didn't recognise such manmade limitations on land-use rights.' How could such a disaster for the global population not be overthrown immediately? Unfortunately, the rich and powerful have 'experts in legitimation', to use Antonio Gramsci's words. Garret Hardin's text The Tragedy of the Commons sought to justify enclosures. Hardin's thesis appears rational. He suggests that the commoners, in their simultaneous desire to profit as much as possible from the land, and the un-fettered access to land, would bring 'ruin to all.' Hardin's misanthropy is de-bunked with plain historical fact by Linebaugh: '… the commons is always governed… [an] officer elected by the commoners will impound that cow, or will fine that greedy shepherd who puts more than his share onto the commons.'


Imperialism

The consequences of imperialism are, and always have been, deeply lodged within the cognitive dissonance of the body politic. For example, it takes the most basic logic to recognise that capitalism developed alongside Transatlantic slavery, and it takes little extra effort to make the connection between them, yet this line of reasoning is often left un-pursued.

Pre- Civil War America is often seen as split between the free-market north and the plantation complex of the south. They were, however, inextricably linked. Forbes, a popular and prestigious business magazine, ran an interesting article on the subject, in relation to Sven Beckert's book Slavery's Capitalism: A New History of American Economic Development. It turns out, in contrast to popular fantasy, that the capitalists of the American north were crucial in keeping slavery alive, and, of course, it was crucial to their development. The slave economy effected the north with 'plenty of merchants in New York City, Boston and elsewhere helping to organize the trade of slave-grown agricultural commodities…' The slave production of cotton 'offered a reason for entrepreneurs and investors to build manufactories… thereby connecting… Industrial Revolution to the advancing plantation frontier…' The latter point is particularly poignant. The Industrial Revolution ushered capitalism into a golden age where it could stand with two feet on a fertile ground of free trade accompanied with low tariffs (a subject which I will later address). The swollen shadow which shades the conscience of capitalism, of course, is the fact that it required the possession of human beings to help stimulate its progression. This can not be understated, since, for the first six decades of the 19th Century, raw cotton amounted to more than half of the nation's exports.

It would be tough to go through the entire history of modern imperialism to weigh its effects and thus measure the arms which propped up capitalist development, because there are simply too many cases. But it is worth addressing the very land that is now the 'United States of America'. It goes without saying that before European colonists arrived, there was a Native population who organised themselves locally and communally. It also goes without saying that this way of life has been mostly exterminated with state violence and the commodification of land. In 1845, California was part of Mexico. How did this change? Imperialism. Back in those days, the mainstream press could be more honest about the practices of the state. An article by the Washington Union said: 'Let the measure of annexation be accomplished… For who can arrest the torrent that will pour onward to the Wes? The road to California will be open to us.' In the 19th Century, the establishment did not have to wax lyrical with tales of 'democracy'. There is surely no questioning that such actions are inhuman; they create 'the wretched of the earth', to use Franz Fanon's turn of phrase. But what is the motive? It is rare for humans to be motivated by sheer violence. There must be a reward to legitimize violence. In the case of the United States' invasion of Mexico in 1847, the reward was the rich natural resources of California. Historian Howard Zinn, in his seminal text A People's History of the United States, quotes the Illinois State Register in 1846:

Shall this garden of beauty be suffered to lie dormant in its wild and useless luxuriance?... myriads of enterprising Americans would flock to its riches and inviting prairie's; the hum of Anglo-American industry would be heard in its valleys; cities would rise upon its plains and sea-coast, and the resources and wealth of the nation be increased in an incalculable degree.

This quote goes some way to explain how much the expansionist ethic of the American government meant to slave-owning economy of the south.

We need not go as far back as the 19th Century to look for examples of state force providing for the economy of a nation state. War has always been profitable. The neo-imperial oil wars of the 20 th and 21st Century have meant that the U.S and Britain have had cheap access to oil. Given that state force has brought this about, it has nothing to do with free trade.


Anything but Free Trade, In the Name of Capitalism

If we only pay attention to the dictates of Milton Friedman, Friedrich Hayek and other free-market enthusiasts, we can be easily fooled that (with a few nuances), the un-rivalled wealth of the modern superpowers is owed to its policies of free markets and trade. If we look at economic history plainly, however, we find remarkably different results. Ha- Joon- Chang's tour-de-force Kicking Away the Ladder: Development Strategy in Historical Perspective , is a good place to start in studying what policies truly led to economic development.

Chang begins by invoking Friedrich List, the 19th Century German economist who fathered the 'infant industry promotion' theory, which proposed that budding industries require state protection from competitive markets which were dominated by experienced and long-standing manufacturing countries. List, in his albeit tediously named 'The National System of Political Economy' is important. He finds that Britain was 'the first country to perfect the art of infant industry promotion' because

[the monarchies of Britain] perceived that their newly established native manufactures could never hope to succeed in free competition with the old and long-established manufactures of foreigners… Hence, they sought, by a system of restrictions, privileges, and encouragements, to transplant to their native soil the wealth, the talents, and the spirit of enterprise of foreigners.

Chang then systematically goes through the historical development of almost every highly-developed nation, starting with Britain, 'the intellectual fountain of the modern laissez-faire doctrines…' The fourteenth century monarch Edward III is known for being the Brit to first actively start developing British wool production. His tactic was to ban imports of raw wool, centralise its trade and bring in Flemish weavers (he also only worse English cloth, to set an example). Naturally, through the most anti- free trade policies possible, Britain became the dominant exporter of wool. It was a hundred years after Henry VIII's import substitution policies of 1489 that Britain decided to be competitive in a market, which consequently drove the industries of the previously dominant Low Countries into the ground.

As already stated, the Industrial Revolution formed the blueprint for un-fettered capitalism. But how was this blueprint written? Britain had 'very high tariffs on manufacturing products as late as the 1820's, some two generations after the start of its Industrial Revolution, and when it was significantly ahead of its competitor nations in technological terms.' As well as tariff protection, Britain felt that for its businesses to develop, it needed to ban the imports of superior products from the colonies, in order for its own industries to remain economically viable. In 1700, for example, Britain banned the import of Indian cotton products, leading to the decline of the Indian cotton industry. It was then totally destroyed by the 'ending of the East India Company's monopoly in international trade in 1813.' Clearly, the economic supremacy of Britain in the 19th Century was not predicated on free trade. There was, however, developing pressure from the business community for free trade, once they had acquired enough wealth from protectionist policies to be competitive in global markets. By the 1850's, considerable steps (such as the eradication of tariffs) set in motion a liberalised capitalist economy. This did not last long. 'By the 1880's, some hard-pressed British manufacturers were asking for protection.' However, the true move away from free trade occurred in 1932, when the manufacturing advantage of Germany of the USA demanded protectionism from Britain.


Conclusion

What can be seen is that there have been gigantic impediments to true laissez-faire economics. These impediments have taken numerous forms: violence, colonialism, protectionism etc. Today, the impediments are slightly different. Enormous taxpayer subsidies to the corporate sector, for example, turn free-markets from fact into fantasy. The state ghosted every step capitalism took; their relationship is fascinating. Capitalism and the state are the main actors in a Sophoclean tragedy in which capitalism cannot function with or without the state. On the one hand, capitalism has considerably relied on the state for the conditions of its development, may that be enclosures, access to the captive markets of colonies, tariff protection, or plain violence to silence the rebelling masses. On the other hand, centralised government can be a leech on the efficiency of business. It has the cheek to demand

for taxes, and occasionally it represents 'we the people', and the interests of 'the people' are at odds with the interests of the capitalists. The government is often accused of being a threat to the freedom of the capitalist class, but history has shown that the latter needs the former to protect its interests. It is within this tragic comedy that we have lived since the origin of capitalism, and that we continue to live in today.

The Immiseration of Labor: Capitalism, Poverty, and Inequality in Philadelphia

By Arturo Castillon

"...the more alien wealth they [the workers] produce, and… the more the productivity of their labor increases, the more does their very function as means for the valorization of capital become precarious."[1]

"...within the capitalist system all methods for raising the social productivity of labor are put into effect at the cost of the individual worker; …all means for the development of production undergo a dialectical inversion so that they become means of domination and exploitation of the producers..."[2]




The Theory of Immiseration

How are we to understand the contemporary economic situation of most people, who experience increasingly unstable conditions of employment and life?

This essay analyzes the growth of poverty and income inequality within the context of a developed capitalist [3] economy, using Philadelphia as a case study. Some might think that this city is an extreme example; for many years now Philadelphia has ranked the poorest of the 10 largest metropolitan areas in the United States.[4] However, the basic thesis of this essay is that immiseration is not an exception but instead a normal outgrowth of the capitalist economy.

The concept of immiseration is usually associated with Karl Marx, as he insisted that the nature of capitalist production resulted in the devaluation of labor, specifically the decline of wages relative to the total value created in the economy. For Marx, this meant that the proletarian class, [5] or working class, was fundamentally defined by precariousness, i.e. material instability, uncertainty, insecurity, and dependency. This theory stems from Marx's analysis of the changing organic composition of capitalist production and the reduced demand for labor that emerges as technology develops and labor becomes more productive. With increasingly productive machines, less labor produces more commodities at a faster rate, leading to the gradual replacement of labor by machines. Marx observed that the realities of capitalist competition necessitated this tendency towards mechanization and rising productivity. If a factory in the South restructures production to raise its productivity - allowing it to sell more commodities, at a faster rate, and at a cheaper price, while employing less labor-while a rival factory in Philadelphia does not, then after a while the factory in the South will run the factory in Philadelphia out of business. In order to protect their market from more productive competitors, therefore, capitalists must reinvest part of their capital into increasing productivity, or perish in the long run.

As capitalists competed and became more productive, Marx noted that labor became more impoverished: "The growing competition among the bourgeoisie, and the resulting commercial crises, make the wages of the workers ever more fluctuating. The unceasing improvement of machinery, ever more rapidly developing, makes their livelihood more and more precarious."[6] In other words, increases in capitalist productivity were uneven in their effects-they benefited the capitalists, not the workers. As capitalism became more productive and labor produced more capital in a given amount of time, economic output increased; but at the same time, real wages stabilized and even declined, because the input of human labor stayed the same or declined relative to the output of capital.

This constellation of ideas would later be referred to by Marxists as "the immiseration thesis." However, this term is somewhat misleading since throughout his life Marx developed several theses about the absolute and relative immiseration of labor under different phases of capitalist development. Nonetheless, Marx always theorized the devaluation of labor relative to the self-valorization of capital, and in this sense, he did posit a general theory of immiseration.


An Uneven Economy

Even accounting for periodic crises and recessions, it seems that the US economy is strong and growing, locally and nationally, from the standpoint of those who rule it- the capitalist class.[7] It is still the largest national economy in the world;[8] the world's largest producer of petroleum and gas [9]; the world's largest internal market for goods and services [10]; and the world's largest trading power, [11] with roughly a third of this trade based in the export and import of international commodities, while domestic trade between regions in the US generates even more capital, accounting for roughly two-thirds of US trade.[12]

The majority of this trade is concentrated in the 10 largest metropolitan areas of the US. Those ten metro areas, ordered by largest total trade volume, are: New York, Los Angeles, Chicago, Houston, Dallas, Philadelphia, Atlanta, Detroit, San Francisco, and Boston. All the commodities that move throughout the nation, in freight trains, trucks, and shipping containers, flow through a vast transportation infrastructure made up of rail lines, roads, and ports that link these ten metropolitan areas in an extensive network of "trade corridors." New York and Philadelphia, Los Angeles and Riverside, and San Francisco and San Jose are among the largest corridors within the national network.[13] These regional trading networks also provide access to distant markets that allows US capitalists to take part in global commodity chains. Still, the largest single part of capitalist value in the US comes from domestic trade.

Primarily as a result of their complementary industries in energy, chemicals, pharmaceuticals, and mixed freight, New York and Philadelphia are the largest trading partners in the national interstate network, [14] making the New York-Philadelphia trade corridor the most valuable in the nation.[15] Because it serves as a crucial node in the national trade network, Philadelphia is home to the 7th largest metropolitan economy in the nation, [16] generating the 4th highest gross domestic product in the nation, and the 9th highest among the cities of the world.[17]

The Philadelphia metropolitan economy, which includes Camden, Chester, Norristown, and other peripheral cities and towns, continues to generate massive profits for those who own it. Still, for most people-who are not capitalists, but workers-wages are low, jobs are increasingly insecure, and poverty continues to grow.[18] Despite regional economic growth, poverty has increased more rapidly in Philadelphia than any other major city since the 1970s. However, this trend is not isolated to Philadelphia; poverty has steadily increased throughout the nation since the 1970s.[19]

During this same period which people became poorer, the national economy has continued to grow and wealth has continued to concentrate in fewer hands than ever before. After two decades of relative stability following World War II, US income inequality once again began to grow starting in the early 1970s and continued to grow despite rising business cycles in the 1980s and 1990s.[20] By 2013, the top 1 percent of households received about 20 percent of all pre-tax income, in contrast to about 10 percent from 1950 to 1980.[21] By 2017, the income of the top 20% of households in Philadelphia was up by 13% since 2007, while the income of the bottom 60% of households was below 2007 levels.[22]

While a strong national economy in the late 1990s helped drive down the number of people living in poverty for the first time in decades, this trend was short-lived. Not long after the 2000s began, the bursting of the dot-com bubble sent the nation into a recession, a regular occurrence in capitalism. Millions of people lost their jobs and incomes during the early 2000s, and poverty continued to grow even as the economy recovered by the mid-2000s. The onset of the Great Recession of 2008-2009 only accelerated this trend, and the number of people living in poverty grew even faster. Even with the end of the Great Recession, poverty continued to grow throughout the nation, and Philadelphia registered declines in typical worker wages during the first five years of the recovery. By 2010-2014, 14 million people in Philadelphia lived in neighborhoods with poverty rates of 40 percent or more-5 million more than before the Great Recession and more than twice as many as in 2000.[23]

Although poverty increased among white Americans in the post-Recession period, for Black and Latino Americans poverty rose even more sharply, locally and nationally. [24] In particular, Black Philadelphians today continue to experience record high levels of poverty [25] and low teen employment.[26] This racial disparity is the result of a longstanding pattern in which white workers, allied with capitalists (who are almost entirely white), exclude Black and Brown workers from the better-paying, more-secure jobs.


The De-Industrialization of Labor

How do we explain this disconnect between growing wealth at the top and deepening poverty at the bottom?

It's obvious in retrospect that the rise of poverty in Philadelphia and other former industrial centers is the result of a shift in the capitalist mode of production-from manufacturing industries to service industries, and from city to suburbs. During most the 19th century Philadelphia was a center of craft-based industrial production, well known for its diverse array of small and medium-sized manufacturing industries-textiles, metal products, paper, glass, furniture, shoes, hardware, etc. By 1900, manufacturing workers made up about one-half of the city's entire labor force.[27] However, manufacturing jobs began to decline in Philadelphia in the 1920s, and by the 1970s, the service industries came to eclipse manufacturing entirely. Rather than manufacturing, most people now work in the service industries-food service, retail, health service, and logistics sub-industries such as warehousing, transportation, and delivery services. This "de-industrialization" of the economy and workforce resulted in a loss of income for most workers.[28]

The de-industrialization of Philadelphia, and the corresponding rise in poverty throughout the region, began earlier than most other cities in the North American Rust-Belt, shortly after the economic upturn that came with World War I (1914-1918), which resulted in growing mechanization, automation, and standardization of production on a national and global scale. In contrast, Philadelphia's manufacturing businesses for the most part continued employing the labor of highly-skilled craftsmen who worked in small and medium-sized firms, known as "workshops," which produced custom goods for niche markets. The "Workshop of the World," as Philadelphia was still known in the 1920s, could not compete with mass industrial production, for mass marketed consumption, by means of the unskilled and disposable mass assembly line workers of the factories in Northern cities like Detroit, Chicago, and New York. The new system of mass industrial production signaled the end of the highly specialized manufacturing processes which characterized most of industrial Philadelphia before World War II.[29]

With the national economic downturn of 1929, major sections of the city's craft-manufacturing base began to collapse. By the 1930s, the only manufacturing businesses that remained in Philadelphia were the few that developed mass production methods-factories along the peripheries of the city in Manayunk, Germantown, Kensington, etc. These were the only manufacturing businesses in the city that could compete on a national level.

Eventually, the demand for manufacturing in Philadelphia would pick up as a result of the revival of the national economy during World War II (1939-1945), when federally-funded factories hired over 27,000 new workers.[30] The wartime economy opened new possibilities for Black workers to join the industrial workforce; while only 15,000 African Americans worked in manufacturing jobs in the city in 1940, their representation rose to 55,000 by 1943. Although this represented an increase in wages and jobs for Black workers, more than half of these jobs were in unskilled positions that offered the lowest wages.[31]

Despite a boost in production during World War II, Philadelphia's manufacturing industries began a steep decline during the peacetime transition. Industrial capitalists continued to face the challenge of superior competition, and this time the competition was increasingly global. International trade grew in the decades after the war, as European and Japanese manufacturers began to compete with US manufacturers. In this context, most factories in Philadelphia either went out of business or left the city. By 1955, fewer than 1,000 workers were employed in the city's formerly expansive textile industries.[32]

Black industrial workers hired during World War II were particularly affected by the loss of manufacturing jobs. A big factor in this process was the seniority system embodied in most union contracts, which meant that when recession, closure, or layoffs happened, those with the least seniority were the first to go. Since Black workers were usually the last hired, they were also usually the first fired.

By the early 1970s, when other major cities throughout the North and Midwest were beginning to experience de-industrialization, most of the manufacturing businesses in Philadelphia had already shut down or relocated to the suburbs, as well as to cities in the South and West of the country. The few industrial firms that remained in Philadelphia were those that invested heavily in automation and raised their standard of productivity.[33]

In the 1980s and 1990s the pattern of de-industrialization became international, as it began to hit most nations in Europe, as well as Japan, Australia, New Zealand, and Canada. Since the beginning of the 21th century, the Southern and Western cities of the US that once drew manufacturers from the older cities have also struggled with the loss of manufacturing jobs. After the economic crisis of 2008, the effects of de-industrialization only intensified on a global scale, especially in underdeveloped nations in the global South.[34]

Hence, the de-industrialization of Philadelphia, and the concomitant rise in poverty, was mostly the result of capitalist market competition. Industrial Philadelphia was mostly composed of craft-based manufacturers that could not compete with highly-mechanized and increasingly-automated factories elsewhere. The manufacturers that kept up their profits in the face of competitors stayed in business by investing in technology that increased productivity. Some also relocated their businesses to cheaper, less-regulated labor markets. In the process, these transformations led to the devaluation and displacement of labor.

Besides the pressures of market competition, another important factor influencing de-industrialization was the militant resistance of the workers who carried out mass strikes and secured higher wages, pensions, health benefits, and better working conditions during the 1930s and 1940s. With the help of the leadership of the major industrial unions (the American Federation of Labor and the Congress of Industrial Organizations), the capitalist class responded to the workers movement by shutting down or relocating their facilities to the non-unionized South and West in the 1950s. In this way, de-industrialization undermined the power of the unionized working class, and took back the wages and benefits that the capitalists conceded to the workers in previous decades of struggle.


The Growth of Inequality

As capitalism reorganized itself, the service industries came to supersede manufacturing as the primary source of working-class employment. Today, the number of industrial jobs in Philadelphia represents only 5 percent of the total workforce of the city, while service jobs represent 40 percent of total employment, making the service industries the largest sector of the city's workforce.[35] Even within the few manufacturing businesses that remain in the region, they employ increasingly fewer workers, and those they do employ are increasingly part-time, part-year, and paid less.[36]

The social composition of the service industries is much more diverse than that of the manufacturing industries, which are highly unionized and still dominated by white men. Women make up over half of all service workers, while Black workers form a higher-than-average concentration in lower-paying service jobs. While service jobs have grown by 56 percent since the 1970s, the overwhelming majority of these jobs are part-time, part-year, require few skills, pay low wages, and offer few to no benefits. At the same time, the number of high-salary professional and managerial jobs has grown by 85 percent since the 1970s.[37] This means that de-industrialization has improved the earnings of those in the top-tier of the workforce, while most workers have seen their incomes shrink or stagnate since the 1970s.

Further exacerbating the livelihood of the urban proletariat, jobs have increasingly shifted towards the suburban peripheries of the city, after the pattern of large cities throughout the Northeast and Midwest. This transformation was facilitated by the massive construction of interstate highways in the 1950s, 1960s, and 1970s. While low-income populations in the region concentrate in Philadelphia, Camden, and a number of older urban centers, most jobs are now in the suburbs, often in areas accessible only by automobile, and distant from housing that is affordable to these workers. If city residents do manage to find a job in the suburbs, their wages are effectively lowered because of substantial traveling expenses; if they decide to move to the suburbs, wages are effectively lowered because of higher rent.[38]

The decline of manufacturing jobs was particularly devastating for Black workers, who concentrated in unskilled manufacturing jobs and in service jobs within the city, but were almost completely excluded from professional/managerial jobs and skilled trades. Due to the loss of manufacturing jobs, coupled with the suburbanization of the rapidly expanding service industries, Black workers have seen their incomes and jobs decline dramatically since the early 1970s. Although employment rates declined for both white and Black men since the 1970s, the black decline was twice that of whites. Furthermore, while there was an increase of employment for white women in Philadelphia since the 1970s, the employment rate for Black women hardly changed at all.[39] In this way, de-industrialization eroded the gains made by Black workers in the industrial sector in the decades after World War II.


The Immiseration of Labor

As I've shown, the transformation of the Philadelphia economy-from manufacturing to services, and from city to suburbs-has resulted in a deepening of poverty and inequality for most workers in this city. The question remains, why does capitalism develop itself in such a way that results in the immiseration of labor? This much is clear from the outset: nature does not produce, on the one hand, fewer and fewer rich people, and on the other hand, a growing army of workers who own nothing but their labor, which they must sell for an increasingly lower wage. The immiseration of labor results from the contradictions of what Marx called the "capitalist mode of production."

In brief, Marx argued that capitalism was distinct from all other modes of production in its unique aim: the creation of capital. Whereas other modes of production might find their purpose in producing useful things to satisfy human needs (communal production), or in producing a surplus of luxuries to satisfy a class of nobles (feudalism), capitalism, in contrast, produces the abstraction known as capital. Capital is not produced for the private consumption of its owner, the capitalist. If this were the case the aim of capitalist production wouldn't be the creation of capital but the consumption of things (or what Marx called "use-values"). Under capitalism, however, capital is not produced for use or consumption; capital functions as an end in itself-it is the starting and finishing point of production.[40]

Beginning with the industrial revolution in the late eighteenth century, capitalists made labor more productive by investing a greater part of capital into the instruments of production, introducing newer, more efficient, and more expensive machines. Such an accelerated development of the forces of production did not exist in any other mode of production before capitalism. Theoretically, this heightened level of productivity could raise people's standard of life while reducing the amount of time that they had labor for others. However, Marx was quick to point out that "[capitalist] production is only production for capital and not the reverse, i.e. the means of production are not simply means for a steadily expanding pattern of life for the society of the producers."[41] Under capitalism, labor is only an instrument for the valorization of capital, i.e. capital accumulation, and nothing else. Instead of serving the needs of society as a whole, capitalist production serves the specific needs of capital accumulation, which requires the devaluing of labor in order for capital to expand. The immiseration of labor, therefore, is not an aberration, but a fundamental feature of the capitalist mode of production.[42] Thus, Marx concluded: "On the basis of capitalism, a system in which the worker does not employ the means of production, but the means of production employ the worker, the law by which a constantly increasing quantity of means of production may be set in motion by a progressively diminishing expenditure of human power, thanks to the advance in the productivity of social labor, undergoes a complete inversion, and is expressed thus: the higher the productivity of labor, the greater is the pressure of the workers on the means of employment, the more precarious therefore becomes the condition for their existence, namely the sale of their own labor-power for the increase of alien wealth, or in other words the self-valorization of capital."[43] This is a fundamental contradiction of capitalist development: as capitalism becomes more productive, and the means of production become more extensive and technically more efficient, the labor that works up those means of production becomes increasingly devalued and unnecessary.

According to Marx, the drive to accumulate capital at the expense of labor is not based on greed or any other negative psychological trait on the part of the capitalist, but rather survival - in other words, it is in the system's nature to operate this way. If a capitalist does not accumulate capital, if profits are not continually transformed into a further increment of value, then that capitalist is unable to keep up with competitors and eventually goes out of business.[44] This is what Marx refers to as the coercive law of capitalist competition. Workers lose their jobs and their incomes not because of the ill will of particular capitalists, but because the sole aim of capitalism is the valorization of capital, which depends on the maximum extraction of value from labor. In the face of obstacles like market competition and (to a lesser degree) labor struggles, capitalists perpetuate the accumulation of capital by reducing jobs/wages/hours, mechanizing and automating production, and relocating to cheaper, less regulated labor markets.

Marx provided us with the analytical tools for thinking about this internal contradiction of capitalist development-the contradiction between the declining value of labor and rising surplus value, i.e. the basis of capital formation. As capitalist production becomes more productive, the working class can only become more precarious, since the increasing accumulation of capital requires an increasing devaluation of labor. This contradiction is inherent to capitalism-it arises independently of the level of class struggle, fluctuations in wages, state interventions in the economy, or economic crises. At the same time, the relative intensity of the immiseration of labor can rise or drop with the limits set by the accumulation process, depending on the degree of control that workers as a class exert over the economy and the state. At different times in history workers have asserted their interests over and against the drive for capital accumulation, and as a result, have been able to gain a larger share of the total value that their labor produces. Still, for Marx, even if wages and standards of living rise for a time, this does not end the immiseration of labor. That would require the end of capitalism.


Implications for the Future

The story of the immiseration of labor in Philadelphia is particular, but not exceptional; it can serve as the basis for general observations on the dynamics of labor-capital relations within a developed capitalist economy. Capitalists in Philadelphia adapted to the challenges of market competition and labor struggle in much the same way that capitalists did in most mid to large-sized manufacturing centers-by shutting down, relocating, and/or automating production. Over time, the bulk of jobs in most US cities shifted to the services sector and to the suburbs. In every city that these changes took place the results where the same: the decline of wages and regular employment for the urban poor.

After having analyzed the antagonistic nature of capitalist production, we can see that the immiseration of labor is the natural result of capitalist development. Therefore, there is no prospect for a return to a so-called "golden-age" of capitalism characterized by moderate wages, benefits, and full-time employment. The easing of income inequality in the developed nations immediately after World War II was an exception, not the rule, in the history of capitalism. Outside of this brief period in the 1950s and 1960s, capitalism has not delivered on its promise of upward class mobility for most workers, and this promise can only continue to fade as capitalism continues to develop.

Today, most people find themselves within the throes of a drawn-out process of immiseration that shows no signs of reversing itself. Incomes have declined since the 1970s to allow for a greater acceleration of capital formation and accumulation. Even as total economic output continues to increase, and even as the job market continues to grow, working class incomes continue to decline, since most jobs are now in the unskilled, unprotected, low-wage service industries. Under these circumstances, the instability that a developed capitalist system subjects the employment and working conditions of the workers becomes a normal state of affairs.[45] The production process reaches a point of no return, continually reproducing a permanently marginalized mass of low-paid laborers with no hope of a professional career.

Rather than functioning as a site for upward mobility and income growth, the late capitalist megalopolis increasingly functions as a warehouse for low-wage service workers. Over the past fifty years, these structural trends have steadily asserted themselves on global level, especially in the global South.[46] As Mike Davis painstakingly details in his devastating book, Planet of Slums, poverty and occupational marginality are especially prevalent in the cities of underdeveloped nations, where urban existence is increasingly disconnected from mass employment. With unprecedented barriers to large-scale emigration to developed nations, slum populations continue to grow at an unprecedented rate in the global South. For Davis, this is the real crisis of world capitalism: the crisis of the reproduction of labor and the inability of capitalism to stabilize (yet alone improve) the livelihood of the proletariat.

The growing division of the workforce into 1) a small, privileged core of professionals and managers that can expect continuous, high-paying employment, and 2) a large periphery of precarious "floaters," to which capitalists provide little more than a low wage, for as long or as short a time as capitalists require these workers-this division will only widen as capitalism continues to develop. To the extent that most workers have access to increasingly irregular employment and smaller wages, the trend toward racial and class inequalities will persist, globally and locally. Black workers will continue to be the "last hired, first fired." White workers will continue to act as labor aristocracy, allying themselves with capitalists to monopolize the professional and managerial jobs, while relegating workers of color-especially Black workers-to the worst paying, least secure, lowest status jobs.

The housing market will continue to reflect the uneven distribution of income and jobs. The white workers who hold the managerial and professional jobs will continue to predominate in the suburbs, or in some comfortable, tree-lined areas of the city like Chestnut Hill, and in the gentrifying neighborhoods close to center city. In contrast, low-income workers will remain in the vast stretches of row houses in Philadelphia and Camden and in the older suburbs like Chester or Norristown.


The Struggle for a Classless Society

Capital seeks to gain the greatest return on its investment in labor and means of production. In pursuing this end, capital has reorganized the production process and with it the realities of working-class existence. This raises strategic questions from the standpoint of class struggle: what forms of struggle are developing today that point to a different future? If industrial production created a particular conception of class struggle, what do the service industries mean for the future of class struggle? What does working class power look like in the context of a service economy?

These are complex questions that must be explored via further research of the class composition and dynamics of class struggle in specific regions. Unfortunately, this is beyond the scope of this essay, which at the most serves as the groundwork for such an investigation. Still, on a general level, this research makes this much clear: as long as capitalism continues as the dominant state of affairs, the contradiction between capital and labor can only become more pronounced. Therefore, it is not enough to reform capitalism or morally condemn capitalists-we must develop a plan to overthrow the structure of capitalism in its entirety.

Of course, the design and implementation of such a plan would take different forms depending on the conditions of working class existence in different regions. Nonetheless, at its core, this plan must entail the abolition of private property in the mode of production and the organization of a system of production that is no longer carried out with the goal of capital accumulation, but instead in a way that is systematically regulated by society-not the capitalists, not the market, not the state, but society as a whole. The members of such a society would have to reorganize the production process in such a way that frees their labor from the constraints of capital-an external, independent force standing above society.

However, given the contemporary circumstances of late capitalism, it is unclear whether workplace-centered struggle is the primary organizational form for building this social project. Even though capital continues to accumulate in industrial production, employment has shifted from the sphere of direct commodity production (agriculture, manufacturing) to the sphere of circulation (services). In such an economy, workplace struggles pose little to no threat to capitalism. Even if workers took over every McDonalds or Walmart, the economy would continue to operate in highly automated essential sectors like agriculture, construction, manufacturing, and logistics. If a proletarian revolution were to occur in such a context, the communization of production would not entail proletarian control of workplaces-as conceived by the traditional approach to labor struggle-so much as proletarian expropriation and elimination of workplaces, most of which are nonessential (i.e. most of the services industries) and serve no useful purpose outside of the context of capital accumulation.

The critical period in US mass industrial relations, which began about a century ago and saw a rapid growth in the power of industrial workers' unions in the 1930s and 1940s, was followed by capitalist counter-organization and restructuring. By the early 1980s it was clear that the New Deal order of relatively strong labor unions was over in the US. Today, the material basis for workplace oriented struggles has fallen apart, shattered by capitalist automation, deindustrialization, and decentralization.

Despite these difficulties, there is still no logical argument for why a classless society is impossible. Even when such a society can only be achieved with difficulty and struggle-in light of rising poverty and racial inequality; in light of constant imperialist wars; in light of the ecological destruction brought about by capitalism-in light of all that, there are still good reasons to fight for a world beyond capitalism, where production is carried out by an association of free people who collectively regulate their own labor. To be victorious, however, we must build organizations that correspond to the present circumstances, instead of simply inheriting the idealized and ready-made organizational forms of the past.


Notes

[1] Karl Marx, Capital: A Critique of Political Economy, Volume One, "The General Law of Capitalist Accumulation," 793.

[2] Marx, Capital, "The General Law of Capitalist Accumulation," 798.

[3] "Capitalism" is the dominant mode of production in the world. It is defined primarily by the production, circulation, and accumulation of capital. "Capitalists" own the means of producing capital.

[4] Alfred Lubrano, "Throughout the country, incomes are rising. In Philly, their falling," http://www2.philly.com/philly/news/census-data-poverty-income-philadelphia-suburbs-20180913.html

[5] The "proletariat," or "working class," is the largest class in capitalist society. "Proletariats" do not own any means of production ( of their own and therefore must sell their labor-power (their ability to create capital) to those who own means of production (capitalists), in exchange for a wage which is a only fraction of the capitalist value they produce.

[6] Engels, Marx, The Communist Manifesto, 89.

[7] U.S. Bureau of Economic Analysis, "U.S. Economy at a Glance," https://www.bea.gov/news/glance

[8] "Report for Selected Country Groups and Subjects (PPP valuation of country GDP)" . IMF. Retrieved 29 December 2017. Digital History; Steven Mintz. "Digital History" . Digitalhistory.uh.edu. Retrieved April 21, 2012.

[9] "United States remains the world's top producer of petroleum and natural gas hydrocarbons" EIA.

[10] "Trade recovery expected in 2017 and 2018, amid policy uncertainty" . Geneva, Switzerland: World Trade Organization. 12 April 2017. Retrieved 2017-06-22.

[11] Katsuhiko Hara and Issaku Harada (staff writers) (13 April 2017). "US overtook China as top trading nation in 2016" . Tokyo: Nikkei Asian Review. Retrieved 2017-06-22. Office of the United States Trade Representative, Executive Office of the President, "Trade and Economy," https://ustr.gov/issue-areas/economy-trade

[12] For overall trade patterns, see: Adie Tomer, Robert Puentes, and Joseph Kane, "Metro-to-Metro: Global and Domestic Goods Trade in Metropolitan America" (Washington: Brookings Institution, 2013). For export statistics, see: Brad McDearman, Ryan Donahue, and Nick Marchio, "Export Nation 2013: U.S. Growth Post Recession" (Washington: Brookings Institution, 2013).

[13] "Trade corridors" are streams of commodities that flow within and through spaces in regular geographic patterns.

[14] Source: Brookings analysis of EDR data.

[15] Adie Tomer and Joseph Kane, "Mapping Freight: The Highly Concentrated Nature of Goods Trade in the United States." Global Cities Initiative. A JOINT PROJECT OF BROOKINGS AND JPMORGAN CHASE. November, 2014. https://www.brookings.edu/wp-content/uploads/2016/06/Srvy_GCIFreightNetworks_Oct24.pdf

[16] "Gross Metropolitan Product" . U.S. Bureau of Economic Analysis. September 29, 2011. Retrieved November 20, 2011.

[17] "Global city GDP rankings 2008-2025" . Pricewaterhouse Coopers. Archived from the original on May 31, 2013. Retrieved November 20,2009.

[18] "State of Working Philadelphia: An Economy Growing Apart," October 25, 2018, https://www.keystoneresearch.org/media-center/press-releases/state-working-philadelphia-economy-growing-apart

[19] " Philadelphia's Poor: Who they are, where they live, and how that has changed," The PEW Charitable Trusts, November 2017, http://www.pewtrusts.org/en/research-and-analysis/reports/2017/11/philadelphias-poor

[20] "US Census Bureau. (2001). Historical Income Tables - Income Equality" . Archived from the original on February 8, 2007. Retrieved June 20, 2007. https://web.archive.org/web/20070208142023/http://www.census.gov/hhes/www/income/histinc/ie6.html

"Shaprio, E. (October 17, 2005). New IRS Data Show Income Inequality Is Again of The Rise. Center on Budget and Policy Priorities" . Retrieved June 20, 2007. https://www.cbpp.org/research/new-irs-data-show-income-inequality-is-again-on-the-rise

[21] Wiseman, Paul (September 10, 2013). "Richest 1 percent earn biggest share since '20s" AP News . Retrieved September 10, 2013. http://apnews.excite.com/article/20130910/DA8NN7U02.html

John Cassidy (November 18, 2013). "American Inequality in Six Charts" The New Yorkerhttps://www.newyorker.com/news/john-cassidy/american-inequality-in-six-charts

[22] "State of Working Philadelphia: An Economy Growing Apart," October 25, 2018, https://www.keystoneresearch.org/media-center/press-releases/state-working-philadelphia-economy-growing-apart

[23] "U.S. centrated poverty in the wake of the Great Recession," Elizabeth Kneebone and Natalie Holmes, March 2016 https://www.brookings.edu/research/u-s-concentrated-poverty-in-the-wake-of-the-great-recession/

[24] " Philadelphia's Poor: Who they are, where they live, and how that has changed," http://www.pewtrusts.org/en/research-and-analysis/reports/2017/11/philadelphias-poor

[25] "U.S. centrated poverty in the wake of the Great Recession," https://www.brookings.edu/research/u-s-concentrated-poverty-in-the-wake-of-the-great-recession/

[26] Brookings, "Employment and disconnection among teens and young adults: the role of place, race, and education." https://www.brookings.edu/research/employment-and-disconnection-among-teens-and-young-adults-the-role-of-place-race-and-education/#V0G0

[27] The Divided Metropolis: Social and Spatial Dimensions of Philadelphia, 1800-1975 (Westport, 1980), 141-168.

[28] Restructuring the Philadelphia Region: Metropolitan Divisions and Inequality, (Temple University Press, 2008) . The Deindustrialized World: Confronting Ruination in Postindustrial Places , (UBC Press, 2017).

[29] Workshop of the World, "Philadelphia's Industrial History: Context and Overview,"

http://www.workshopoftheworld.com/overview/overview.html

[30] John Bauman, Public Housing: The Dreadful Sage of a Durable Policy, 57.

[31] Wolfinger, Philadelphia Divided, 99-107, 121-122, 125-133.

[32] Gladys Palmer, Philadelphia's Workers in a Changing Economy (Philadelphia: University of Pennsylvania Press, 1956), page 37.

[33] Philadelphia: Neighborhoods, Division, and Conflict in a Postindustrial City, (Temple University Press, 1991).

[34] David Koistinen, Confronting Decline: The Political Economy of Deindustrialization in Twentieth-Century New England (University Press of Florida; 2013)

[35] Larry Eichel and Octavia Howell, "A Key Driver of Poverty in Philadelphia? The Changing Nature of Work," January 2018, http://www.pewtrusts.org/en/research-and-analysis/analysis/2018/01/08/a-key-driver-of-poverty-in-philadelphia-the-changing-nature-of-work

[36] Barry Bluestone and Bennet Harrison, The Deindustrialization of America (New York: Basic Books, 1982). http://philadelphiaencyclopedia.org/archive/workshop-of-the-world/#sthash.FIcRzwW3.dpuf

[37] Adams, Bartelt, Elesh, Goldstein,Restructuring the Philadelphia RegionMetropolitan Divisions and Inequality, 56.

[38] Restructuring the Philadelphia Region , 37.

[39] Philadelphia , "Economic Erosion," pages 55-56.

[40] Capital , 769.

[41] Capital , vol 3: 358.

[42] Capital , "The General Law of Capitalist Accumulation," 772-773.

[43] Capital , 798.

[44] Capital , "Machinery and Large-Scale Industry," 582.

[45] Capital , "Machinery and Large-Scale Industry," 580-82.

[46] "Inequality on the Rise?: An Assessment of Current Available Data on Income Inequality, at Global, International, and National Levels," Servio Vieira, December 2012, http://www.un.org/en/development/desa/policy/wess/wess_bg_papers/bp_wess2013_svieira1.pdf

From Cruze to Cruise: False Consciousness and Dialectical Conflict in the GM Paradigm Shift

By Werner Lange

On Monday, November 26, General Motors publicly announced its decision to shut down all production at five major plants in 2019, including the sprawling Lordstown Assembly Plant in Ohio's Mahoning Valley, home of the Cruze model, and shift major investment to mass production of all-electric autonomous vehicles through its Cruise subsidiary, headquartered in California's Silicon Valley. This grand paradigm shift from traditional cars to autonomous ones marks a major change in GM operations, ones which will leave abandoned communities economically devastated and thousands of terminated workers financially paralyzed, while simultaneously paving a path toward zero-emission cars. Yet the resultant communal and private havoc imposed upon victimized communities will likely not lead, as it should, to a workers' revolt and political uprising; at least not in northeast Ohio. That disappointing but realistic projection is based upon the potency of widespread false consciousness among the masses, the seductive temptation of subscribing to false hopes, and the emergence of a new dialectical conflict uniting labor and management in an existential struggle against climate change.

November 26 marked the second Black Monday brutally imposed upon the Mahoning Valley located in the heart of de-industrialized America. The first one occurred in September 1977 when steel corporations precipitously closed several major plants in Youngstown, a catastrophic economic blow from which this once vibrant, but now largely impoverished, city has never substantially recovered. A similar fate of an accelerated decline now awaits Lordstown and surrounding communities like Newton Falls, my hometown for the past 30 years. During that time, despite sporadic sparks to the contrary, this part of America's broad Rust Belt has gotten collectively more rusted, but nevertheless reliably remained a Democratic stronghold - until 2016. The mass frustration of hard-pressed communities and working families stuck seemingly forever in economic stagnancy spilled over into a passionate desire for qualitative change during the last presidential election. Only one major-party candidate appeared in substance and style to offer qualitative change, whereas the other candidate, unlike her progressive opponent in the primary, painfully projected business as usual. After voting overwhelming by 23 points for Barack Obama in 2012, voters in Trumbull County, home to the Lordstown plant, gave a 6-point victory margin to Donald Trump in 2016. Revealingly, the only other Republican presidential candidate who won Trumbull County since 1960 was Richard Nixon in 1972. Masters of deceit have been able to occasionally tap into pervasive false consciousness within this largely working-class community, but never with the ferocity of the most recent presidential election. This, of course, comes as no surprise to progressive social thinkers familiar with the roots and consequences of false consciousness among labor and working-class communities.

The ability to successfully colonize the mind of the oppressed with the carefully construed values and deceitfully manipulated images of the oppressor characterizes all tyrannies to some extent. The cultural substrate for this common success of mass deception is based upon the objective reality that the ruling ideas of any stable society are the ideas of the rulers. Those who dominate a society economically also do so ideologically. It is their agents of socialization which substantively shape the mindset of the new generations, and it is their institutions which seek to sustain that self-defeating mindset throughout adulthood. Rebels are demonized, deviants dismissed, conformists applauded, and out-groups scapegoated. Fascists, in particular, are adept at creating and manipulating false consciousness and suppressing class consciousness. The very name of Hitler's fascist party, NSDAP (National Socialist German Workers Party), for example, would have a bitterly frustrated and justifiably angry German citizen think the party promotes socialism and embraces the interests of the working class. Instead it routinely executed socialists (along with communists and many others), turned masses of workers into industrial slaves, and channeled mass frustration into displaced aggression against the vulnerable and marginalized Other. This repressive pattern is largely repeated in Trump's America with his regime's unbridled attacks upon immigrants and journalists, constant invocation of big lies, demonization of liberals, and conversion of the Republican Party, in substance, into what Noam Chomsky recently called "the most dangerous organization in human history." None of this would have been possible if class consciousness (instead of false consciousness) guided the behavior of America's working-class masses. In fact, the antithesis of the Trump regime would now be in power if the working class-in-itself would transform into a working class-for-itself, a work still in progress.

If false consciousness propelled the rise of the Trump regime and aided the fall of GM Lordstown, then false hope is designed to keep victimized workers and communities passive. The emergent false hope is not identical to the false promises made by Trump in his 2017 visit here, claiming the lost jobs were all coming back and "we're going to fill those factories back up." Everyone, except the hopelessly deluded, now knows that to be an outright lie. More pernicious is the emergent, projected hope for a new fossil-fueled product to be allocated to the soon-to-be-idled GM Lordstown plant sometime in late 2019. "Future products will be allocated to fewer plants next year," stated GM's CEO in officially designating the five targeted GM plants as "unallocated," but leaving the door theoretically open for one of the coming "five vehicle architectures" to resurrect perhaps one of these comatose plants back to full life, thus setting up a bitter competition in 2019 among the impacted communities to win this ephemeral prize. In anticipation of this divisive competition, the regional Chamber of Commerce launched its "Drive It Home" campaign, which, according to its website, is a "coalition of local businesses, community, religious leaders, consumers, and workers, as well as their families, coming together to urge GM to support growing their investment at the Lordstown Complex"… and to "create a positive environment and build good relations with local management." This is in stark contrast to the "labor-management wars of the late 60s and early 70s," as one current local UAW leader castigated the strikes, revolts, and progressive activism at Lordstown two generations ago.

Yet that is precisely the type of protest and activism now needed to avoid community devastation. After all, the dialectical conflict inherent to capitalist management-labor relations has lost none of its validity, despite loss of manifested vitality. Maximizing private profit inevitably translates into minimizing community needs; and expanding labor-created surplus value invariably comes at the expense of labor's necessary value. The objective interests of private capital and labor are not identical in the old industrial setting, regardless of projections to the contrary. To create a community-wide "positive environment" in begging GM for a new allocation is tantamount to suppression of any public criticism of the utter corporate greed driving its "vehicle portfolio optimization," as GM characterizes its termination of several models, including the Cruze. Silence in the face of this economic tyranny is the voice of complicity. On its knees begging for a second chance is not the proper posture of organized labor; but rather, it is firmly standing upright and fearlessly speaking truth to power and forcefully demanding justice. For starters, that demand entails full repayment of the $50-billion loan given GM in corporate welfare a decade ago - an outstanding bill of some $10 billion is still owed taxpayers. Better yet would be implementation of corporate alimony, a mandate requiring corporations to justly compensate communities they abandon after benefitting from decades of enrichment there. Yet, to date, not even a murmur along these lines; just a call from community leaders to be hopeful and quietly wait and pray for a miracle. A recipe for disaster.

However, beyond the viability of the labor-management dialectic, there is another dynamic at work in this transition from traditional cars to electric cars which deserves greater attention and analysis. We live in perilous times of grave existential threats to humanity from the growing challenge and increasingly devastating crisis of man-made climate change. The science on climate change is abundantly clear. Unless radical changes are globally and timely implemented to significantly reduce greenhouse gas emissions and keep them exceedingly low, the very future of humanity and other life forms is at risk. This grave environmental crisis creates a new dialectic, one which supersedes and transcends the traditional labor-management one. Required in this dangerously new context is a paradigm shift of consciousness from conflicting class consciousness to harmonious covenantal mindsets within both labor and management and beyond, a unified humanity confronting a common existential threat. The thesis/affirmation of humanity and other life forms in covenantal union are contradicted by the antithesis/negation of climate change producers and deniers. Unlike the economic and particular labor-management dialectic, this new one is an existential and universal one. Whereas the former arrives at a synthesis of higher quality of life through class consciousness converting an objective class-in-itself to a subjective active class-for-itself, the current existential conflict encompasses all humanity - all classes, races, ethnicities, religions, and cultures - on one side of this colossal dialectical conflict and climate changers on the other. Conflicting class relations in this new context are superseded by complementary covenantal relations, ones that unite labor and management as well as all humanity facing a common foe in climate change. That objective covenant-in-itself must be transformed into an active covenant-for-itself if the current existential crisis is to be overcome.

In that regard, General Motors is to be applauded for its explicit goal of zero emissions through its all-electric autonomous Cruise operations which are slated to reach commercialization at scale beginning in 2019. By 2023, GM intends to have at least 20 all-electric models on the market globally in paving the way toward a zero-emission future in the automobile industry. In direct contradiction to a zero-emission future, on the other hand, are potent political and economic forces bonded to fossil fuel extraction and consumption, like the Trump regime and mother earth frackers who foolishly promote the existential threat of climate change and thereby constitute the negation of this new dialectic. America's ruling class is clearly split on this question of energy options, and therein lies real hope for needed qualitative change. While the majority still favors and actively fosters fossil-fuel industries, a growing minority within corporate America, as evidenced by GM's embrace of a zero-emission future, has become enlightened to the urgent need for clean energy everywhere. That enlightenment must expand at all levels of our deeply divided society to ensure sheer survival, let alone safety and security. If and when this new global consciousness based on covenantal relations grips the mind of the masses along with the corporate and political power elite, climate change and global warming will not only be reduced; these existential threats will be negated altogether, and a new chapter in human history will open. The alternative is not only unacceptable, it is unthinkable.

The Social Economy of Rojava: A Primer on the Co-op Model

By Thomas Sullivan

Since the 2011 liberation of the northern Syrian region commonly known as Rojava, the de facto leadership of the Democratic Federation of Northern Syria has begun a program of ground-up direct democracy, women's liberation, and socially-owned means of production (Knapp 2016, 52). This article will examine the economic conditions of Rojava, by way co-operative ownership, so that an evaluation with historical context may be available.


Background on Rojava

After the liberation, the people of Rojava were faced with a post-colonial, monoculture economy with little industry available for refined goods. The Ba'athist regime had limited agriculture in the three cantons to only a single crop and allowed for no means of processing these crops. Around 80% of farm land was held by the government, the rest held by private businesses (Knapp 2016, 192).

With the intent of establishing a social economy, the land was handed over to local, municipal units called communes for distribution for co-operative ownership by workers. 2,500 hectares have been distributed to the co-ops as of 2015, with 1-4 being reserved for individual use. No large land-owners have been allowed access to the seized land (Knapp 2016, 199).

Beyond land and agriculture, co-operatives focused on simple industries have been organized in cities to increase the self-sufficiency of Rojava. These include bread-baking, textiles, clothes production, dairy production, and selling cleaning supplies (Knapp 2016, 200).


Historical Context

To best examine how the co-operatives of Rojava may thrive, we would need to look at past examples as a basis for future predictions. One of the most cited examples of a successful cooperative is the Spanish Mondragon Co-operative Corporation. The organization, which dates to 1956, was founded from several co-operative organizations that joined together in 1991 to form the international corporation it is today. The co-ops showed remarkable staying power, with most of the 100 original co-ops surviving to form the united corporation. Employing upwards of 3% of the Basque region's workforce over multiple industries, the co-operatives showed that alternative corporate models could be successful when they were previously untested on a large scale (Harding 1998, 61).

However, the Mondragon example also points to a critical failing of co-ops. Mondragon has shed many of its original ideals to remain competitive with other international businesses as the globalized, capitalist economy has developed. This includes creating non-co-op subsidiaries abroad and decreasing the number of co-operative employees to 29.5% as of 2007 (Bretos 2017, 155). This example of the most well-known and well-studied co-operative falling back into a more capitalistic model would suggest that the co-op model is not sustainable in the long term.

Mondragon's change did not occur in a vacuum of some static economy. The co-operative began to require modification after the fall of the fascist Franco government, the liberalization of Spain's economy, and the opening of European free trade by way of the European Common Market and later the European Union (Harding 1998, 62). We can see from this mix of pro-capitalist institutional changes that external stress on co-operatives would result in failures or the need for structural changes.


The Rojava Difference

The situation in Rojava currently precludes such stressors. Only 20% of arable land is held by private owners, with a moratorium on any new private landowners (Knapp 2016, 199). There was little to no pre-existing industry, with most small business owners having fled when the revolution began. As such, most of all business is co-operative and directly supported by the local governments. The pressure is on private businesses to offer co-operative grade work or lose the ability to function to co-ops. Moreover, the embargo in place on Rojava by neighboring Turkey and South Kurdistan limits the possibility of inclusion with free-trade economics (Knapp 2016, 196).

Co-operatives within the Rojava system are inextricably tied to the commune system of self-governance. They are specifically forbidden by law from becoming independent private businesses. As such, local communes elect the co-ops' leadership; the economic commissions throughout the administration supports the co-ops' production. In exchange, the needs of the greater society and local commune are served by the co-ops (Knapp 2016, 205).

Local co-ops alone are obviously insufficient to meet every commune's need. They therefore pass their needs on to economic committees at the federal level. Surplus production from other regions is allocated to communes lacking in some areas, while surplus production is likewise given for distribution outside of the native commune (Knapp 2016, 206).

The Movement for a Democratic Society is one of the overlapping organizations that guides the development of co-operatives and other aspects of the emerging social economy. Their Economic Committee issues a pamphlet concerning how these co-ops are to be run (The Movement for a Democratic Society 2016). Of interest is the division of profits. Twenty percent is given over to the commune to handle any needs of the commune, 30% reserved by the co-op to purchase more goods, machines, and other capital, and 50% to shareholders. Workers received a monthly salary as well as their share of the profits yearly or when a major goal is completed.

Those who work in the co-op are considered shareholders and receive the highest allocations from net profits. Members can also contribute capital of some sort to the co-op to receive a payout, but to a lesser extent than workers.


People over Profits

Understanding the difference between this social economy and the ubiquitous capitalist economy will require a recap of labor theory and surplus-value. Karl Marx explains that the value of commodities sold on the market can be separated between the use-value of the item and the surplus-value of it. The surplus is the source of worker exploitation, where the worker is not receiving the whole possible value of their work. Allowing workers to keep the full value of their work eliminates this exploitation. Methods by which the workers can retain surplus value are varied, with no single answer for the best possible way.

For Rojava's co-operative economy, an initial glance would suggest that worker exploitation remains. The co-op pays the workers a wage and sells their production for a value higher than their combined salaries and the cost of production. As Thomas Sekine enumerates in his work, value theory can be formulated in with a simple c + v + s = end value (Sekine 1997, 129). The value c would represent any constant capital, as in the actual means of production, v would represent variable capital, as in labor-power purchased, and s would be surplus value. Sekine explains that only in the application of labor-power, by way of production, does this end value result. Surplus value alone does not contribute to the end value but is a separate part of the value added by labor-power retained by a capitalist or in this case the co-op (Sekine 1997, 130). As such, there is a part of the workers' labor-power being removed that would otherwise represent a degree of exploitation under a capitalist system.

But the Rojava system distributes the profits in a way that favors the worker over non-working members. The workers are paid the highest portion relative to the non-working capital contributors (The Movement for a Democratic Society 2016). As such, surplus value is redistributed back to the workers through yearly payouts and amounts given over to the commune used to improve the workers conditions through improving the commune collectively.


The Future of Rojava and the Co-ops

Understanding the function of the co-ops within Rojava is one step in understanding the complex interaction of municipal direct democracy, the social economy, and libertarian-socialist ideals. Historical context suggests that given a stable and supportive political economy within Northern Syria, the co-ops will prove as beneficial and successful as any capitalist model would be able.

Unfortunately, the situation surrounding this experiment may not allow for this. The Ba'athist regime still holds most of Syria, the rebels are hostile to Rojava's continuation, other Kurdish groups are unsupportive of their efforts, and Turkey has recently begun a campaign of conquest in the most western canton with threats of future invasion. Should Rojava weather this storm, they may face more external pressure from American and European economic imperialism or from neighboring powers such as Iran or Saudi Arabia.


References

Bretos, I., & Errasti, A. (2017). Challenges and opportunities for the regerneation of multinational worker cooperatives: Lessons from the Mondragon Corporation - a case study of the Fagor Ederlan Group. Organization, Vol. 24(2) 154-173.

Harding, S. (1998). The Decline of the Mondragon Cooperatives. Australian Journal of Social Issues, Vol. 33 No. 1 59-76.

Knapp, M., Flach, A., & Ayboga, E. (2016). Revolution in Rojava : Democratic Autonomy and Women's Liberation in Syrian Kurdistan. London: Pluto Press.

Marx, K. (1995, 1999). Capital, Volume One. Marx/Engels Internet Archive (marxists.org).

Sekine, T. (1997). An Outline of the Dialect of Capital, Volume One. London: Palgrave Macmillan

The Movement for a Democratic Society. (2016, February 15). The Experience of Co-operative Societies in Rojava. Retrieved from The Hampton Institute: http://www.hamptoninstitution.org/cooperatives-in-rojava.html

Prisoner Prophet: Revisiting George Jackson's Analysis of Systemic Fascism

By Colin Jenkins

The rise of Donald Trump has brought talk of fascism to the forefront. While comparing US Presidents to Hitler is certainly nothing new - both Obama and W. Bush were regularly characterized as such by their haters - Trump's emergence on the national political scene comes at a very peculiar moment in US history. In response to this seemingly hyperbolic trend, Godwin's Law has become a well-known rule of thumb, proclaiming that "as an online discussion grows longer, the probability of a comparison involving Hitler approaches 1."

Anyone that has participated in an online political discussion knows Godwin's Law to be reliable. It is almost inevitable that folks will compare modern-day politicians to a perceived authoritarian figure (most popularly, that of Hitler). Claiming this law is a way to shame those who make the comparison, as if it has reached the level of the boy who cried wolf, growing increasingly nonsensical as time goes on.

Enter Trump, a man who reached the highest office of the land by appealing to fascistic tendencies, both through his projections and by the misdirected pool of angst that has accumulated during capitalism's late stage - neoliberalism. Under a neoliberal agenda that has dominated the political landscape since Reagan, capitalism has been unleashed like never in history, leading to massive inequality, obscene amounts of wealth being transferred from public coffers to private hands, and an overall erosion in American life that effects everything from medical care and debt to education and public utilities.

The unleashing of the capitalist system has left many financially desperate and hopeless. And it has left most wondering why things are so bad. Capitalism has shaped every aspect of American culture, including the ways in which we view and think about the world. One of the most penetrating notions is that of individualism. American life has long been tied to ideas of "rugged individualism," "exceptionalism," and "pioneering" and "exploration." Over centuries, the country's collective psyche has owned this - to the point where systemic problems are routinely framed as individual ills, and broad areas of study are reduced to "generalizations" by snarky social media comments. Thus, the most important tool we have as historians, social theoreticians, and activists - systemic analysis - has been essentially shut down by dominant culture.

The term "systemic fascism" may seem redundant to some, but the redundancy has become necessary to combat the individualistic modes of thinking that have trapped much of the American public. This framing tendency has never been more evident than in the liberal obsession with Trump, the individual. Even among sectors of the Left, who have joined in the liberal chorus, everything has become about Trump - Trump the racist, Trump the fascist, Trump is destroying America, Trump is an embarrassment to the highest office in the land, our problems are due to Trump. These sentiments are the result of a collective myopia that is produced by capitalist culture and its hyper-focus on the individual - a key propaganda tool that is used to not only obscure the reasons that most of us struggle, but also to avoid any sort of collective solution to our problems.


George Jackson, Prisoner Prophet

On August 21st, 1971, George Jackson was shot and killed by a prison guard in San Quentin during an alleged escape attempt. He was 29 years old. Jackson, who was imprisoned a decade earlier on an armed-robbery charge, died three days before he was to begin a murder trial stemming from the death of a guard. A year earlier, Jackson made national headlines when his 17-year-old brother, Jonathan Peter Jackson, had attempted an armed insurrection at the Marin County Courthouse in San Rafael, California in order to free the "Soledad Brothers" (George, Fleeta Drumgo, and John Clutchette), the trio of inmates who were accused of killing the guard in retaliation for the murder of three Black prisoners a month prior.

Jackson was a scary figure in the American conscience. On the heels of a tumultuous decade that included a fierce Civil Rights movement, a corollary black power movement, and a series of liberation movements rooted in radical democracy, the country was still reeling. Major figures like Martin Luther King, Jr., Rosa Parks, and Malcolm X were known by all, but many of the radicals working in the trenches of these revolutionary movements were discarded, both through a deliberate erasing from above and a general fear of facing hard truths about American history and society.

During his time in prison, Jackson developed and refined thoughtful analysis through voracious reading that informed his experience as a Black man growing up in a white-supremacist society. While he became known more for the violent incidents that were destined along his revolutionary path, Jackson was a prolific writer and theorist, particularly on the topics of capitalism and fascism. Along with fellow prisoner W. L. Nolen, Jackson founded the Black Guerilla Family, a black liberation organization based in Marxist-Leninist and Maoist theory. Jacksons' ideological formation had taken place with the help of Nolen during the late 60s while in San Quentin. As he later explained in his collection of prison letters, "I met Marx, Lenin, Trotsky, Engels, and Mao when I entered prison, and they redeemed me."

While other valuable works on systemic fascism - most notably Robert Paxton's 2004 The Anatomy of Fascism - have made their rounds during Trump's political emergence, Jackson's analysis has remained largely uncovered. To continue to ignore it would be a mistake for two reasons. First, it comes from a genuine working-class view, unadulterated and immune from the confines of academia. In other words, Jackson's insight was formed purely from a place of organic class-consciousness and subsequently refined and confirmed through self-study. Second, it comes from the view of a hyper-marginalized member of the working class from within the epicenter of imperialism. As a Black man in America, and thus a subject of America's internal colonization, Jackson could not ignore the powerful, underlying effects of white supremacy on the class nature of systemic fascism. The unique history of American slaves and descendants of slaves makes this inclusion an absolute necessity for any analysis of American fascism.


Capitalism and State Repression

Understanding fascism as the inevitable systemic conclusion to Americanism is crucial. Only then can one realize that Trump is not "bringing fascism to America," but rather that fascism was built into the American project from day one. The most reductive way to view fascism as a process is to gain an understanding of the social and economic systems that breed not only extreme hierarchies, but also extreme forms of domination and subjugation within these hierarchies. In the United States, the most influential system is capitalism. It exceeds all else, including politics and government, because it is rooted in the one thing that dominates all else - money. Capitalism concerns itself with two goals: growth and profit. In its narrow-minded pursuit, things like humanity, democracy, freedom, liberty, Earth, and the environment cannot be considered. They are nuisances to be co-opted or destroyed. And, the late stage of capitalism that we are living through is the culmination of this co-optation and destruction.

In order to understand the systemic fascism that is rising before our eyes, we must understand the historical seeds of Americanism that have provided it with a fertile breeding ground. Jackson understood this better than most, as laid out in his two prominent works, Blood in My Eye and Soledad Brother: The Prison Letters of George Jackson. The authoritative nature of capitalism, which relies on inherently dominant mechanisms of private property and labor exploitation, is key in this development, as has been seen in four major phases: (1) capital accumulation that has produced a completely unchecked capitalist class, (2) a formation of the corporate state through the literal purchasing of governmental institutions by the capitalist class, (3) increasing economic hardship for a majority of Americans, and (4) a complete reliance on state violence both home (militarized policing) and abroad (imperialism/war) to control working-class angst and develop new markets outside of the United States to replace living-wage labor.

As early as 1970, Jackson recognized this coming era because he understood America's roots and the historical trajectory of capitalism. More specifically, he recognized the emergence of monopoly capitalism as a formative stage in the transition from bourgeois democracy to the early stages of fascism. "The trends toward monopoly capital began effectively just after the close of the Civil War in Amerika. Prior to its emergence, bourgeois democratic rule could be said to have been the predominant political force inside Amerikan society," explains Jackson. "As monopoly capital matured, the role of the old bourgeois democracy faded in process. As monopoly capital forced out the small dispersed factory setup, the new corporativism assumed political supremacy. Monopoly capital can in no way be interpreted as an extension of old bourgeois democracy. The forces of monopoly capital swept across the Western world in the first half of this century."

This transition opened the door for the neoliberal era, which began shortly after Jackson's death and was designed to cement the capitalist system in a newly formed corporate state. The most obvious elements of this pattern are that of political cooptation and direct state repression.

"Corporative ideals have reached their logical conclusion in the U.S. The new corporate state has fought its way through crisis after crisis, established its ruling elites in every important institution, formed its partnership with labor through its elites, erected the most massive network of protective agencies replete with spies, technical and animal, to be found in any police state in the world. The violence of the ruling class of this country in the long process of its trend toward authoritarianism and its last and highest state, fascism, cannot be rivaled in its excesses by any other nation on earth today or in history."

The ultimate expression of this state repression is, and always has been, found in the nation's criminal justice system. With the advent of laws, so-called rights, criminal procedures, police, courts, and prisons, the illegitimate systems of dominance (such as capitalism and white supremacy) have long been given a façade of legitimacy, and thus have become naturally classist and racist. In the end, these systems of so-called justice only target those at the bottom of socioeconomic hierarchy, serving the same purpose that a head on a spike served in Medieval times - a warning against all those who dare challenge the embedded power structure. Jackson elaborates,

"The hypocrisy of Amerikan fascism forces it to conceal its attack on political offenders by the legal fiction of conspiracy laws and highly sophisticated frame-ups. The masses must be taught to understand the true function of prisons. Why do they exist in such numbers? What is the real underlying economic motive of crime and the official definition of types of offenders or victims? The people must learn that when one "offends" the totalitarian state it is patently not an offense against the people of that state, but an assault upon the privilege of the privileged few. Could anything be more ridiculous than the language of blatantly political indictments; "The People of the State vs. Angela Davis and Ruchell Magee" or "The People of the State ... vs. Bobby Seale and Ericka Huggins." What, people? Clearly the hierarchy, the armed minority."

This national system of domination and incarceration mimics its international cousin of imperialism, which exists to serve capitalism by carving out new markets, gaining control of resources, and forcing populations into wage servitude. This process comes full circle from its international face (imperialism and foreign occupation) into a national face (domestic occupation and mass incarceration). Jackson continues,

"In order for capitalism to continue to rule, any action that threatens the right of a few individuals to own and control public property must be prohibited and curtailed whatever the cost in resources (the international wing of the repressive institutions has spent one and one-half trillion dollars since World War II), whatever the cost in blood (My Lai, Augusta, Georgia, Kent State, the Panther trials, the frame-up of Angela Davis)! The national repressive institutions (police, National Guard, army, etc.) are no less determined. The mayors that curse the rioters and' the looters (Mayor Daley of Chicago has ordered them summarily executed in the streets) and ignore the fact that their bosses have looted the world!"

In terms of domestic authoritarianism, the ultimate tool is the prison system. In the United States, especially following a series of 1960s radical grassroots movements once referred to by the ruling class as an "excess of democracy," much of the state's repressive apparatus has transformed from covert (i.e. COINTELPRO) to overt (prison industrial complex, "The New Jim Crow"). Jackson had pinpointed this repressive institution prior to its massive expansion that began in the 1980s, providing insight to both the capitalist underpinnings of the prison system and the cultural baggage that comes with it.

"The purpose of the chief repressive institutions within the totalitarian capitalist state is clearly to discourage and prohibit certain activity, and the prohibitions are aimed at very distinctly defined sectors of the class - and race - sensitized society. The ultimate expression of law is not order - it's prison. There are hundreds upon hundreds of prisons, and thousands upon thousands of laws, yet there is no social order, no social peace. Anglo-Saxon bourgeois law is tied firmly into economics. One can even pick that out of those Vital Statistics. Bourgeois law protects property relations and not social relationships. The cultural traits of capitalist society that also tend to check activity - (individualism, artificial politeness juxtaposed to an aloof rudeness, the rush to learn "how to" instead of "what is") - are secondary really, and intended for those mild cases (and groups) that require preventive measures only. The law and everything that interlocks with it was constructed for poor, desperate people like me."

Jackson recognized the inherent connection between authoritarianism and capitalist modes of production, and most specifically the working class's subordinate relationship to capital. This systemic class analysis is something sorely missing today, further obscured by the focus on Trump as an individual phenomenon capable of shaping society. Uncovering these important roots comes in the deduction of capitalism as an inherently fascistic system, reliant on the forced separation of the masses from the land, and thus feeding on coerced labor since day one. "The nature of fascism, its characteristics and properties have been in dispute ever since it was first identified as a distinct phenomenon growing out of Italy's state-supported and developed industries in 1922," Jackson writes. "Whole libraries have been written around the subject. There have been a hundred 'party lines' on just exactly what fascism is. But both Marxists and non-Marxists agree on at least two of its general factors: its capitalist orientation and its anti-labor, anti-class nature. These two factors almost by themselves identify the U.S. as a fascist-corporative state."


Redirecting Revolutionary Rage Into Empty Outlets

An important part of Jackson's analysis is the role that is played by moderates and liberals within a political system that is arranged for the specific purpose of placing everyone in a war for inches - a war that is fought on a predetermined battleground which benefits the ruling class, whether the capitalists themselves, the military industrial complex, the prison industrial complex, or the politicians that exist to protect these embedded systems. In other words, electoral and legislative reforms are designed to appear as "progress" atop a landscape where meaningful/revolutionary progress has been rendered structurally impossible. This lesson is perhaps the most valuable for today's Left which, despite decades upon decades of evidence to the contrary, continues to give in to delusions of electoral and legislative potential.

As Jackson tells us, "elections and political parties have no significance when all the serious contenders for public office are fascist and the electorate is thoroughly misled about the true nature of the candidates." This applies to candidates from both capitalist/imperialist parties whom are (knowingly or unknowingly) the products of carefully-constructed systems of dominance. The point of the Constitution, Bill of Rights, three branches of government, and all their "checks and balances" was not to promote and encourage real democracy, a government of and for the people, but rather to obstruct such a thing, therefore "protecting the opulent minority from the majority." Within this arrangement, protest is allowed, voting is allowed, relative free speech is allowed, and even some forms of civil disobedience are allowed because such actions can be contained and rendered harmless from a structural point of view. Thus, fascistic tendencies have been allowed to flourish under the cover of liberal democracy, evidenced by the fact that any activity which develops as a true threat to its growth is brutally shut down.

"Fascism has established itself in a most disguised and efficient manner in this country. It feels so secure that the leaders allow us the luxury of a faint protest. Take protest too far, however, and they will show their other face. Doors will be kicked down in the night and machine-gun fire and buckshot will become the medium of exchange. The establishment does everything in its power to ensure that revolutionary rage is redirected into empty outlets which provide pressure releases for desires that could become dangerous if allowed to progress…

One has to understand that the fascist arrangement tolerates the existence of no valid revolutionary activity. It has programmed into its very nature a massive, complex and automatic defense mechanism for all our old methods for raising the consciousness of a potentially revolutionary class of people. The essence of a U.S.A. totalitarian socio-political capitalism is concealed behind the illusion of a mass participatory society. We must rip away its mask. Then the debate can end, and we can enter a new phase of struggle based on the development of an armed revolutionary culture that will triumph."

Under bourgeois democracy, elections largely represent an illusion of choice but still allow for some short-term concessions from the ruling class, if only as a way to quell inevitable clashes. Since the emergence of monopoly capital and neoliberalism, elections have become even less effective, rarely leading to even minor reforms or concessions. In fact, "with each development in the fascist arrangement," with each vote for representatives within this arrangement, "the marriage between the political elite and economic elite becomes more apparent. The integration of the various sectors of the total economic elite becomes more pronounced." This natural fusion was never more realized than in the early 20th century, a time of historic capitalist crisis and political upheaval. Jackson illustrates the liberal response to the mass desperation that struck the land, ultimately choosing to solidify the capitalist hierarchy at the expense of the revolutionary moment and the prospects of radical democracy:

"There was positive mobilization of workers and the lower class, and a highly developed class consciousness. There was indeed a very deep economic crisis with attendant strikes, unionizing, lockouts, break-ins, call-outs of the National Guard. The lower class was threatening to unite under the pressure of economic disintegration. Revolution was in the air. Socialist vanguard parties were leading it. There was terrorism from the right from groups such as Guardians of the Republic, the Black Legion, Peg-leg White-type storm troopers and hired assassins who carried out the beginnings of a contra-positive suppressive mobilization. Under the threat of revolution, the ruling class, true to Marxian theory, became all the more co-optive and dangerous. F.D.R. was born and bred in this ruling class of families. His role was to form the first fascist regime, to merge the economic, political and labor elites. Governing elites/corporative state/fascism - his role was to limit competition, replace it with the dream of cooperation; to put laissez faire to rest, and initiate the acceptance of government intervention into economic affairs."


The Only Real Resistance to Fascism is Socialism

In discussing the emergence of monopoly capitalism, Jackson echoed the later theoretical developments of Malcolm X by recognizing an inevitable war between the oppressed of the world and their oppressors. "To fight effectively, we must be aware of the fact that the enemy has consolidated through reformist machination the greatest community of self-interest that has ever existed," Jackson tells us. While the forces of monopoly capital, white supremacy, and imperialism gained strength, an "opposite force was also at work, i.e., 'international socialism' - Lenin's and Fanon's - national wars of liberation guided not by the national bourgeois but by the people, the ordinary working-class people."

As capitalism in mature form, fascism can only be effectively countered by socialism - the development of radical democratic economies where the people own the means of production and operate them in a way that benefits all of society, eliminating the brutal competition for basic human needs for which capitalism has thrived on for so long. And socialism must develop in a way that represents a formidable attack against the absurd levels of capitalist brutality we are witnessing, which include an arsenal of weaponry and resources, and the will to cause mass environmental and human destruction like never before. In other words, as the default conclusion to capitalism, fascism can only be countered with deliberate, conscious, and forceful organizing. Jackson elaborates:

"At its core, fascism is an economic rearrangement. It is international capitalism's response to the challenge of international scientific socialism. It developed from nation to nation out of differing levels of traditionalist capitalism's dilapidation. The common feature of all instances of fascism is the opposition of a weak socialist revolution. When the fascist arrangement begins to emerge in any of the independent nation-states, it does so by default! It is simply an arrangement of an established capitalist economy, an attempt to renew, perpetuate and legitimize that economy's rulers by circumflexing and weighing down, diffusing a revolutionary consciousness pushing from below. Fascism must be seen as an episodically logical stage in the socio-economic development of capitalism in a state of crisis. It is the result of a revolutionary thrust that was weak and miscarried - a consciousness that was compromised."

Socialism, as a radically democratic system, must develop from below. It must do so in a way that overcomes the dark forces created throughout dominant culture by capitalist degradation and alienation. As a country defined by a racial caste system which has obstructed class consciousness, we must recognize that any class struggle formed absent a crucial understanding of white supremacy is doomed to fail. Because, without recognizing and eliminating these internal divisions rooted in conditioned fear, the working class will remain a splintered and impotent force against fascist advancement. Ultimately, ours is a material struggle, but it is one that has been fortified on a "psycho-social level." Jackson provides crucial insight,

"We are faced with the task of raising a positive mobilization of revolutionary consciousness in a mass that has "gone through" a contra-positive, authoritarian process. Racism enters, on the psycho-social level, in the form of a morbid, traditional fear of both blacks and revolutions. The resentment of blacks, and conscious or unconscious tendencies to mete out pain to blacks, throughout the history of Amerika's slave systems, all came into focus when blacks began the move from South to North and from countryside to city to compete with whites in industrial sectors, and, in general, engage in status competition. Resentment, fear, insecurity, and the usual isolation that is patterned into every modern, capitalist industrial society (the more complex the products, the greater the division of labor; the higher the pyramid, the broader its base and the smaller the individual brick tends to feel) are multiplied by ten when racism, race antagonism, is also a factor. There is certainly no lack of evidence to prove the existence of an old and built-in character assassination of programmed racism (what class controls the nation's educational facilities, prints the newspapers and magazines that carry the little cartoons, and omits or misrepresents us to death?) has always served to distract and defuse feelings of status deprivation suffered by the huge sectors just above the black one. Then also to account for the seemingly dual nature recognizable in the authoritarian personality (conformity, but also a strange latent destructiveness), racism has always been employed as a pressure release for the psychopathic destructiveness evinced by a people historically processed to fear, to feel the need for a decision-maker, to hate freedom."

In conclusion, Jackson provided us with an optimistic call to action just prior to his death, urging the working-class masses to squash fascistic tendencies and conflicts within our milieus, while keeping our collective eye on the prize - a new society for all people, built on cooperation and a mutual respect for all life.

"There must be a collective redirection of the old guard - the factory and union agitator - with the campus activist who can counter the ill-effects of fascism at its training site, and with the lumpenproletariat intellectuals who possess revolutionary scientific-socialist attitudes to deal with the masses of street people already living outside the system. They must work toward developing the unity of the pamphlet and the silenced pistol. Black, brown and white are all victims together. At the end of this massive collective struggle, we will uncover our new identity, the unpredictable culmination of the revolutionary process. We will be better equipped to wage the real struggle, the permanent struggle after the revolution - the one for new relationships between people."

Understanding the systemic nature of fascism, while certainly daunting, should not be disheartening. It provides us with the truth behind the dark days we are witnessing. It allows us to uncover the roots to our current place in history. And, most importantly, it gives us a material perspective on where we've been, where we are, and where we're heading as a nation - replacing the hopelessness of confusion with the purposefulness of understanding. George Jackson is one of many revolutionary prophets who dedicated his life to passing on the insight needed to take control of our collective future - a future that will be determined by our conscious, deliberate actions from this point forward, and ours alone. A future that must be won through a hardened attack against powerful people guarding centuries-old systems of oppression. Cowardice, inaction, apathy, and infighting may ultimately be our downfall, but George Jackson and others like him made sure that ignorance is not.