modern

Colonialism and Capitalism as Determinants of Modern Health

By Cory Bhowmik

 

“The truth, the whole truth, and nothing but the truth” is an ideal we try to espouse, but the field of medicine can be rightly accused of not telling “the whole truth” on many occasions throughout history. The Tuskegee syphilis study [1] and the involuntary sterilization of Native American women [2] are a couple examples. A particularly damning example is when we invoke “social determinants of health” upon encountering disparities healthcare that are based on race, sexuality, gender, etc. This invocation—though a statement of fact—is not “the whole truth”, as it doesn’t identify the reason why social determinants of health exist. In fact, the term “social determinants of health” is a placid moniker for the violent systems that have resulted in today’s healthcare disparities.


The advent of colonialism and capitalism

When we start a family, we make appropriate accommodations to ensure everyone is fed, housed, and taken care of. Even non-human animals do the same. So, it isn’t surprising that many societies throughout history have been based in community, with communal systems of food distribution, housing, and education. [3] Of course, there have been empires and kingdoms that have invaded other peoples and sequestered wealth—but not as pervasively as in today’s society. [4]

Today’s shift away from communal society is attributed to the system, originating in western Europe in the 16th century, wherein a small group of the elite can rule over a lower class. Upon the creation of a system in which there were virtually no bounds on individual profit, European merchants began a violent race for spices, minerals, and other goods—including people. And so western Europe began to plunder civilizations around the world, instituting hierarchies that forced indigenous people into the lower class—thus beginning the brutal era of colonialism. [5,6]

Colonialism was made possible by the economic system of exploitation that is capitalism. Capitalism, by definition, requires the existence of a lower class. [7] That fact, regardless of any other, should allow us to abolish it. But, of course, capitalism continues to be promoted by the promise of innovation, even though innovation has since been shown to occur at similar rates in socialist societies. [8] It should be noted that another key piece of propaganda in the promulgation of colonialism and capitalism is God. Colonialism was justified by branding indigenous people as uncivilized and unChristian. For example, the pursuit of religious freedom for western Europeans was used to justify their original settlement into the 13 colonies of the United States. [9] And “manifest destiny” was used to justify their westward expansion and continued genocide of Native American people. [10]

For capitalism to thrive, it requires a source of people to serve as the lower class. And so, it is not surprising that western Europeans invented the concept of race science, which led them to enslave millions of people from Africa. [11] Indigenous people in other colonies were also seen as less-than-human, resulting in indentured servitude and isolation from resources. This concept of racism and capitalism being mutually beneficial for the purpose of exploitation is called racial capitalism, and it has been vital to the violence of colonialism. [12]

Unfortunately, there is a system that can rival the violence of colonialism—and that is settler colonialism: a brutal form of colonialism that involves settlers taking land and establishing residence in the occupied society, with the goal of expulsion and/or alienation of the occupied indigenous people. Examples of settler colonies include the United States, Australia, and New Zealand. [13]


Resultant Impact on Health

Descriptions—mere definitions, even—of colonialism, setter colonialism, capitalism, and racial capitalism should instill in anyone feelings of disgust, and it should be obvious how these violent systems result in adverse health outcomes, but let’s lay it out with some examples:

During the height of colonialism, many famines were levied onto colonized people. One example is the Bengal famine of 1943 in India (along with tens of other famines across South Asia), which resulted in adaptations of the body to a state of starvation. Today, this adaptation—within a mere 1-2 generations—has resulted in increased rates of cardiovascular disease in South Asian populations. Studies have shown that the presence of a famine in one generation doubles the subsequent generation’s risk of diabetes and obesity. [14,15] So, is this just a social determinant of health, or is this better described as a violent result of colonialism and capitalism?

In the settler colonies of Australia (where the Aboriginal people have been displaced) and New Zealand (where the Māori people have been displaced), both groups of indigenous people have less access to land, higher rates of discrimination, and higher rates of mental health related disease. [16,17] Is this just a social determinant of health, or is this a result of colonialism and capitalism?

In the settler colony of the United States, millions of enslaved people from Africa have been under brutal physical and mental stress for hundreds of years. Today, evidence shows that there are increased levels of stress in descendants of enslaved people, likely originating from the stress of oppression and slavery via a harrowing phenomenon called Post-Traumatic Slavery Syndrome (PTSS). [18,19] Is this just a social determinant of health, or is this a result of colonialism and capitalism?

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In the United States government, the Indian Health Service (IHS) exists to provide healthcare services for Native Americans. (Pause, for a moment, to consider how dystopian it is for the Indian Health Service to exist. This makes it seem as though it is a special service, for a people who are indigenous to this land.) In the 1970s, the IHS was responsible for the nonconsensual sterilization of more than 25% of Native American women of childbearing age. And in 2020, Native Americans had some of the highest COVID rates, partially due to the underfunding of federal reservations. [20] And so, is this just a social determinant of health, or is this a result of colonialism and capitalism?


What does this mean?

Food insecurity in predominantly Black areas, increased disease rates in prisons (which incarcerate 4 times as many Black people as are in the general population [21]), increased work hours to maximize profit, lower quality of healthcare due to insurance, and the creation of “third-world” countries secondary to resource extraction and servitude—it would not be a stretch to say that these phenomena, along with the above examples, and almost all “social determinants of health” are secondary to colonialism and capitalism.

Of greatest import, these systems have not disappeared. There are colonial (and neocolonial [22]) powers even today, and capitalism continues to perpetuate violent healthcare disparities. If we are to eliminate healthcare disparities—as medical school curriculum advocates—then colonialism and capitalism must go. Any lesser solution is mere symptom management.

 

References

1.       Centers for Disease Control and Prevention (2022). The untreated syphilis study at Tuskegee – Timeline. Centers for Disease Control and Prevention. https://www.cdc.gov/tuskegee/timeline.htm

2.       Blakemore, E (2019). The little-known history of the forced sterilization of Native American women. JSTOR Daily. https://daily.jstor.org/the-little-known-history-of-the-forced-sterilization-of-native-american-women/

3.       Taylor, I (2018). Pre-colonial political systems and colonialism. African Politics: A Very Short Introduction, Oxford Academic. https://doi.org/10.1093/actrade/9780198806578.003.0002

4.       Khilnani, S (2022). The British empire was much worse than you realize. The New Yorker. https://www.newyorker.com/magazine/2022/04/04/the-british-empire-was-much-worse-than-you-realize-caroline-elkinss-legacy-of-violence

5.       PBS NewsHour (2015). How the West got rich and modern capitalism was born. PBS NewsHour. https://www.pbs.org/newshour/nation/west-got-rich-modern-capitalism-born

6.       DuBois, WEB (1976). The world and Africa: An inquiry into the part which Africa has played in world history. Kraus Reprint Co.

7.       Marx, K (1991). Capital: A critique of political economy. London Penguin Books in Association with New Left Review.

8.       Rodney, W (1972). How Europe Underdeveloped Africa. Verso.

9.       Foster, J, Taylor, M, Boecklin, D, Tanner, M, & Luyken, J (1998). America as a religious refuge: The seventeenth century, Part 1 - Religion and the founding of the American republic. Library of Congress. https://www.loc.gov/exhibits/religion/rel01.html#:~:text=Beginning%20in%201630%20as%20many,far%20as%20the%20West%20Indies.

10.   Getchell, M (2023). Manifest Destiny. Khan Academy. https://www.khanacademy.org/humanities/us-history/the-early-republic/age-of-jackson/a/manifest-destiny#:~:text=Manifest%20Destiny%20was%20the%20idea

11.   ‌Harvard University (2022). Scientific Racism. Harvard Library. https://library.harvard.edu/confronting-anti-black-racism/scientific-racism

12.   Laster Pirtle, WN (2020). Racial capitalism: A fundamental cause of novel coronavirus (COVID-19) pandemic inequities in the United States. Health Educ Behav. 2020 Aug;47(4):504-508. doi: 10.1177/1090198120922942.

13.   Wolfe, P (2006). Settler colonialism and the elimination of the native. Journal of Genocide Research. 8:4,387-409. doi: 10.1080/14623520601056240

14.   Bakar, F (2022). How history still weighs heavy on South Asian bodies today. HuffPost UK. https://www.huffingtonpost.co.uk/entry/south-asian-health-colonial-history_uk_620e74fee4b055057aac0e9f

15.   Brown University (2016). Famine alters metabolism for successive generations. (n.d.). Brown University. https://www.brown.edu/news/2016-12-12/famine

16.   McGlade, H (2023). First Person: Aboriginal Australians suffer from “violent history” and ongoing “institutional racism”. UN News. https://news.un.org/en/story/2023/04/1135827

17.   ‌ Harris, RB, Cormack, DM, & Stanley, J (2013). The relationship between socially-assigned ethnicity, health and experience of racial discrimination for Māori: Analysis of the 2006/07 New Zealand Health Survey. BMC Public Health, 13(1). https://doi.org/10.1186/1471-2458-13-844

18.   ‌ Scott-Jones G & Kamara MR (2020). The traumatic impact of structural racism on African Americans. Dela J Public Health. 2020 Nov 7;6(5):80-82. doi: 10.32481/djph.2020.11.019.

19.   Halloran, MJ (2019). African American health and posttraumatic slave syndrome: A terror management theory account. Journal of Black Studies, 50(1), 45-65. https://doi.org/10.1177/0021934718803737

20.   Williams, R (2021). Native American deaths from COVID-19 highest among racial groups. Princeton School of Public and International Affairs. https://spia.princeton.edu/news/native-american-deaths-covid-19-highest-among-racial-groups#:~:text=After%20adjusting%20their%20data%20for‌

21.   Wertheimer, J (2023). Racial disparities persist in many U.S. jails. Pew. https://www.pewtrusts.org/en/research-and-analysis/issue-briefs/2023/05/racial-disparities-persist-in-many-us-jails

22.   Halperin, S (2020). Neocolonialism. Encyclopædia Britannica. https://www.britannica.com/topic/neocolonialism

Indian Secularism and Right-Wing Politics

By Yanis Iqbal

The rapid rise of neo-fascist politics in India has foregrounded issues relating to the politico-ideological valences of religious traditions and the desirability of secularization. Does communalism owe its strength only to a specific political structure or is it also rooted in the tendential exclusivity of popular religiosity? Is the contemporary Right’s vitality to be blamed only on the manipulation of religious sentiments or do religious systems also provide normative nourishment to xenophobic zealotry? Is it the failure of progressive religiosity that has elicited religious extremism or is it the presence of desecularized cultures – in the form of the extended influence and importance of religious institutions, ideologies and identities – that accounts for deeply engrained communal prejudices? While the first parts of these questions assume that Indian communalism is linked to the misuse of religion and can be neutralized through a more democratic invocation of pre-existing religious resources, the seconds parts of these questions complicate the apparently harmless status of religion, drawing attention to how a modernist emphasis on secularization can more effectively counter neo-fascist revivalism. Currently, what dominates the Indian political landscape is the critical traditionalism of the former. In the Hinduism vs Hindutva debate, for instance, the main emphasis was on the articulation of the liberal-democratic arguments within the traditions of the Indian past against the masculinist faith system of the Sangh. This entire discussion ignored Aijaz Ahmad’s warning about how Indian communalism is not just a form of cultural assertion but a totalizing project of national hegemony, which can consequently be countered only through the construction of an alternative national project encompassing all the levels of society:  

If communalism for the RSS [Rashtriya Swayamsevak Sangh] is really only the cutting edge for the popularization of a fascist national project which has come about to challenge and displace the Centre-Left power blocs that had previously contended for hegemony, then it necessarily follows that the posing of secularism against communalism is necessary but insufficient; that the posing of the more humane and subversive traditions within the belief systems of the Indian past against the Sangh’s masculinist and market-friendly Hinduism is necessary but insufficient; and that it is not possible in fact to challenge a fully articulated fascist national project without posing against it a superior national project capable of organizing what Gramsci once called the ‘national-popular will’. 

One of the major weaknesses of critical traditionalism that prevents it from creating a full-fledged project of national hegemony is its passive reliance on the public significance of religion, as evident in the debate on Hinduism and Hindutva, wherein the political relevance of religion as a spiritual compass remained unquestioned. This stance forces the proponents of critical traditionalism to remain more or less subservient to the institutional complexes associated with the types of religiosities found in India. This article will critically analyze religion in the context of Indian politics to highlight why modernist values, in particular secularization, serve as more effective responses to communalism than the neo-traditionalist refashioning of religious traditions. 

A Historical Analysis of Religious Tolerance

In India, secularism was established as a popular ethic of religious tolerance, with the notion of tolerance itself being consecrated as forming the cultural core of an ancient and stable Indian civilization. This meant that the necessity of secularization never arose. Satisfied with the primordially defined concept of an unchanging religious-spiritual-cultural essence, the Indian political class never attempted to initiate changes within a heavily religious civil society, considering secularism to be a state of affairs ready at hand to be used in an expedient manner. “In the Indian context,” writes Achin Vanaik, “the overdetermination of the notion of secularization by the idea of tolerance did mean that the question of the secularization of civil society was never posed in the same way as in the West. Whether Indian civil society was, could be or needed to be secularized were effectively non-questions since, for most, the tolerance (i.e. secularism) of Indian society was treated as axiomatic, despite the communal horrors of Partition”. To what extent is this notion of tolerance historically accurate? In the traditional Indian societies, the political authority of the state was marginal, composed of local arrangements of power based on access to land and temple, regional kingdoms and a far-removed grand empire, whose grandiose spatial spread was matched by its superficial penetration into different areas. The third case of power arrangement needs further elaboration. The reign of the great empires of India – the Mauryas (1st century BC), the Guptas (4th century AD), the Delhi Sultanate (12th-16th centuries AD) and the Mughal Empire (16th-18th centuries AD) – was witness to the existence of smaller units of political authorities that practiced diverse forms of vernacular cultures. The imperial center was always embedded in a wider system of multiple regional structures. This dual arrangement was an outcome of the peculiar characteristics of Indian society: 1) in a religiously diverse country, organized political power had no other option than to maintain some distance from the dominant religious group for the sake of stability and peace; and 2) the geographical vastness of the areas made it difficult for imperial agents to forcefully impose on them a completely uniform system of political rules and cultural codes. These concrete imperatives manifested themselves in the theological principles of Hinduism and Islam. In the Manusmriti, we find “a fundamental distinction between the king as the human agent and the law as the superhuman abstract order leads to a theory of restrained rulership and a conception of fairness of treatment towards different types of subjects.” The realm of kingship has various obligations to and relations with the morally transcendent sphere of spirituality. Since society is the embodiment of spirituality, the social order – consisting of different castes – is said to be prior to the state, with the rulers being tasked with the protection of socio-cultural customs. Hindu political theory articulates this subordination of the king’s legislative function to the social order in “the relation between the political ruler and the social practices of the caste order. The ruler’s power is executive or administrative; it cannot make fundamental rules of social conduct or change them. The rules of the caste order as a system of social relations are thus impervious to the constant fluctuations of royal power.” The self-regulating permanence of “deep social life” is to be distinguished from the unstable power dynamics of dynasties, kingdoms and individual rulers, which “affect the lives of a very small number of individuals who are born, by their caste fate, to endure the impermanence and aggravations of a life of political power.” A similar Islamic political theory of restrained rulership and a legislatively powerless state can be seen in the structure of Mughal rule. Its theological precepts derived from the Persianate Islam of the Khorasan region, which had to deal with the conquest of non-Islamic rulers. Relying upon a specific reading of Aristotle, the Muslim intellectuals of this version of Islam asserted that the duty of the ruler, regardless of his own individual faith, was to ensure the development of conditions that would allow the flourishing of his subjects. The royal authority was to work toward the creation of a society that guaranteed not just mere sustenance but also human development. “Living as human beings – not just zoe [life of biology] but bios [life of language and politics] – required conditions in which subjects could use their intellectual and spiritual capacities. On the basis of this interesting derivation from Aristotle, they were able to assert that the task of the non-Islamic ruler was to preserve the religious practice of his Islamic subjects.” Basing themselves on this unique Aristotelian interpretation of Islamic rule, the Mughals practiced forms of toleration that incorporated the religious beliefs of the Hindus. In sum, both Hinduism and Islam established a system of political authority that recognized itself as being conditioned by the constraints of society. While recognizing this historically specific feature of the pre-colonial state, it is important not to advance the theory of “segmentary state,” according to which the grandiose verbal claims of pre-colonial states only hid the empirical reality of near-total lack of authority. In the words of Irfan Habib, “[i]t is held that the British conquest was the product of a ‘revolution,’ by which the East India Company merely replaced the titular Indian state as a partner of the local elites, and the British conquest was thus not really a conquest at all!” Here, the question of centralization is conflated with that of the strength of state power. It is presupposed that a state capable of maintaining sovereignty over its territory has to be centralized in terms of administrative structure and socio-cultural practices. In opposition to this, we need to insist on both the strength of the pre-colonial state and its distance from society – something inconceivable within an analytical perspective mired in European notions of sovereignty. Sudipta Kaviraj articulates this succinctly: 

In terms of their external relations with other kingdoms or empires, these [pre-colonial] states were certainly ‘sovereign’ over their territories; but we cannot simply assume that in their internal relation with their subjects these states exercised the familiar rights of sovereignty. It is essential to understand the difference between actual weakness of a state and its marginality in principle. The relative autonomy of the social constitution from the state did not arise because the state was weak, and would have invaded social rules if it could muster the necessary strength. Rather, it accepted a marginality that was a consequence of its own normative principles. The marginality of the pre-modern state was a social fact precisely because it followed from a moral principle which guided the relation between rulers and subjects.

The lack of a clear locus of political authority in pre-colonial formations meant that the state could not act decisively on behalf of the society. Instead of actively attempting to implement its favored political programme, the pre-colonial state had to respect the internal regulations and practices of social groups as long as taxes and revenues were paid. Hence, a segmented societal architecture relied for its sustenance upon the multiple, dispersed and stable rituals of community social life. This is what is meant by ancient pluralism. Unlike the modern culture of individual rights, such pluralism was restricted to the mere fact of coexistence, with the normatively stronger attitudes of inter-religious respect being generally absent. In the words of Kaviraj: “Coexistence of numerous local communities which would have liked to impose their ways on others had they the power to do it, is not equal to a situation of pluralism-tolerance. It is a pluralism which represents a powerless intolerance.” This model of ineffectual intolerance rather than positive ideological tolerance is evident in the actual workings of the much glorified “composite culture,” in which liberal nationalists give a modernist flavor to the interaction between Hindus and Muslims through a retrospective imputation of secular values to past traditions.  According to Kaviraj, the Muslim control of “the upper layers of political authority” and the Hindu control of “commercial, craft and other productive practices” gave rise to “an effective protocol of trans-active relations for the prosecution of everyday business.” These “transactions in mundane matters like commerce and administration” were strictly separated from the domestic space of family, where spiritual exclusiveness remained dominant. Further, “because the mundane is less important than the sacred for pre-modern mentalities,” the public domain of material transactions was considered less important than the private domain of familial spirituality. “[T]he temple and the mosque, the household puja and namaz remained more significant than the market and the court; and these interactions did not result in the creation of a public space under the state’s control.” Any cultural synthesis in the areas of art, architecture, music and literature was confined to the elite boundaries of the state. Despite the efforts of the Bhakti-Sufi tradition, the message of religious egalitarianism could not percolate into the concrete ethos of Indian social life, becoming ossified into otherworldly quietism. The weakness of syncretic-fusionist traditions flowed from its pre-reflective nature – it was not epistemically organized and consciously claimed by the people belonging to different religio-cultural communities. It functioned as a loose moral code liable to dissolve when extended into spheres of society explicitly concerned with power equations. Javeed Alam writes that the pre-reflective compositeness of folk traditions “was not aligned with contending orthodoxies in a way as to be taken as necessarily acceptable when consciously thought about. Once the orthodoxy felt the danger and began intervening, by whatever modalities from above, they more or less succeeded…in pushing back or defeating most of these trends”. The spirit of religious equality and universalism propagated by the Bhakti-Sufi tradition was a systematization and popularization of the everyday experience of demographic diversity and cultural heterogeneity that formed the core of pre-colonial India. More particularly, it was concretely rooted in the material experience of religiously diverse people coming together for the purposes of commercial and administrative work. People skilled in these practical activities had a tendency to think in secular terms when dealing with the phenomena and problems of their work. For instance, the government institutions, from the medieval period onwards, had officials, generals and soldiers belonging to all religions. The Muslim and Hindu rulers (Sher Shah Suri, Akbar, Aurangzeb, Shivaji, Ranjit Singh etc.) freely employed the followers of other religions, specifically in the revenue administration and the army. These rulers also made efforts to ensure that the execution of public duties by the officials was done within a nonreligious framework. Given the emergent materialism of this secular framework, it was in consonance with the spirit of social and scientific development. The Bhakti-Sufi tradition denoted a cultural radicalization of these secular-scientific experiences, extending the materialist principles found in the public sphere of work into the private sphere of religiosity. However, the domain of the private was dominated by Brahmanical ideology. Unlike the overwhelming majority of the common people, the upper castes were divorced from any kind of material labour for their livelihood. The life of Brahmins depended on intellectual exercises that did not have a practical orientation toward materialism. They were one who controlled the means of intellectual, aesthetic, and spiritual production, while the rest of society produced material wealth. Thus a division emerged between intellectual and physical labour, between spiritual and temporal life. Driven by cosmic ideas of a distant mental universe, rather than phenomena of the socio-material world, the Brahmins developed themselves into idealists – the most powerful example being the philosophical system developed by Adi Shankara. Insofar that this idealism was backed by the social and political might of upper castes, the developing secular-scientific culture of the working people and its cultural counterpart in the Bhakti-Sufi tradition suffered a defeat. Due to the hegemony of casteism, the working people as a whole and the cultural representatives of this class were beholden to the ideological power of Brahmanical idealism. As EMS Namboodiripad writes: “It was therefore, an unequal battle between the toiling people who were inherently materialistic in outlook and those who lorded it over them with their idealistic philosophy.” The victory of idealist philosophy led to the entrenchment of an anti-scientific outlook that ossified the social structure through a continued dependence upon closed religious abstractions. The predominance of separate religious identities in the private sphere along with growing inter-religious interaction in the public sphere meant that pre-modern forms of tolerance represented structures of coexistence in which there were neither any sharp and conflictual religious divisions nor any widely prevalent processes of cultural synthesis. This traditional society was an intersecting network of hierarchies, tolerances and intolerances: some differences were accepted, others were frowned upon, with the elites of religious communities never forgetting to draw lines of demarcations and establish diverse inequalities. 

Colonial Modernity and the Indian Renaissance 

With the onset of colonialism, the ancient framework of coexistence came under stress. Faced with the foreign threat of the British, Indian society was forced to reflect upon its internal constitution; colonialism provided an external vantage point from which the loosely held diversity of national life had to transcend its status as a structural mode of pragmatic coexistence. In order to effectively encounter the colonial Other and protect their interests, many of the numerous communities of India began to think about their position in the socio-cultural word, thus generating diverse notions of social good. These differing notions of good were engaged in competition not just with one another but with the conception of good attached to the colonial introduction of modernity. As the elites of various religious entities organized themselves into pressure groups to negotiate with the colonial authority, the self-consciousness of the Indian people came to include a degree of community-based political coherence and national-level exchange of ideas. To take an example, the growth of new communicative infrastructures and the emergence of census-making sharpened the sense of difference between Hindus and Muslims, giving rise to the statistical imagination of majorities and minorities. Within this numerical battle, the practical behavior of ineffective intolerance was superseded by the modern capacity to orchestrate well-thought-out communal mobilizations. In such a situation of growing – and discordant – integration and the rise of modern forms of collective action in the political sphere, the local arrangements of static coexistence could no longer function as adequate methods for the resolution of various conflicts. As Alam elaborates

The happy coexistence of the numerous communities each living with minimal interactions though with cordial understandings could no more be taken for granted as in earlier times. This was the source enormous strains on the inherited capacities of people to handle interpersonal, intra-community, and inter-community relations. This was over and above the new competition generated by the establishment of colonial economy and administration and the struggle for share in power in the social arrangement taking shape then. The situation required interlocutors for exchange of opinions and ideas and adjudication of diverging interests and diverse notions of good between these very differently positioned worlds. Successful mediation required either people placed outside the numerous communities or those who could think beyond the limits of these communities, each of which was getting more and more unified as well as assertive. Old style dialogue as used to take place between adjacent communities enjoying local autonomy would no more do between people now more and more distant from one another and demanding things from the world which was unfamiliar to old type of transactions. All this was to sap the traditionally built-in resources including those of tolerance and mutual perseverance.

Thus, India’s interaction with colonial modernity led to novel forms of political churning whose ideological intensities and normative horizons could no longer be contained by the structural pluralism of traditional society. Ancient pluralism was only suitable for the small-scale scenario of pragmatic inter-community interaction – a form of segmented toleration propped up by the lack of a centralized political authority. With the British conquest of India, the fragmented sociological and political landscape of India had to respond to a common Other embodied in the colonial state. This process of responding to the British state as part of colonial modernity decisively changed the structural organization of Indian society. In the pre-colonial society of plural traditions, the state ruled society as a group of rulers separated from the society situated below them, lacking any substantive ideological and institutional bonds with the latter. This allowed Indian society to persist with its compartmentalized dynamic of inter-group toleration. However, with colonialism, the presence of a foreign state not hesitant to introduce deep changes in society led to the politicization of the latter; power became the major concern of different groups, with the privileged spokespeople of these groups deploying new idioms to articulate their interests. This produced the conflictual intermeshing of diverse notions of social good. In this condition, what was of prime importance was the establishment of a secular system that would ensure that the competing, and often irreconcilable, conceptions of good in public life did not lead to the eruption of conflicts. The indispensability of secularism, the need for a principle capable of democratically managing the competing notions of good, thus emerged from the internal exigencies of Indian society. But such a need was not satisfied by the peculiar logic of Indian modernity, which produced new styles of culture and politics in a highly uneven manner. The intellectual origins of modernity in India can be found not in an internal dynamic of cultural churning, but in the foreign ideas introduced by the British state and its myriad apparatuses. The recipients of these ideas were the newly emerging middle class who were roughly divided into three sections: 1) those who occupied most of the administrative posts in the colonial government; 2) those who enjoyed economic privileges owing to the landed interests that had been created by the Permanent Settlement Act of 1793; and 3) those comprador sections of Indian traders who were valued by the British for their knowledge of internal markets and sources of supply. Given the social and economic proximity of these middle class trading intermediaries and administrative subordinates to the British state, they were inevitably influenced by Western ideas. Finding themselves in a novel cultural configuration, the Indian middle class started glorifying the West and imitating the liberal trends of their British superiors – a response that first developed in the presidency towns of Calcutta, Bombay and Madras, and spread to other parts of the country later. Guided by the newfound perspectives of the colonial-modern Other, the Westernized middle class of India subjected tradition to critical enquiry. This yielded some positive results: cruel social practices like sati and infanticide were abolished, irrational religious rituals like hook swinging and human sacrifices were rejected, and patriarchal regulations over women were loosened to some degree. However, the social base of these reforms was an economically exploitative middle class which mainly wanted to reconcile its traditional position of power with the modern milieu of colonial rulers. The agenda they were pursuing was one of individualistic compromise that wanted to change native culture without engendering any sort of socio-political radicalism capable of disrupting the economic programme of the British Raj. Naturally, the primary thrust of 19th century social reformers was on the Reformation of personal faith rather than an all-encompassing vision of Renaissance that could have challenged all sorts of exploitation. Insensitive to the problem of social exploitation and political subjugation, the approach of the leaders of the Renaissance toward the feudal order and colonial rule was shrouded in confusion and silence. Failure to associate with either the anti-feudal opposition of the oppressed subalterns or the anti-colonial sentiments of the Indian masses restricted the area of operation of the Indian Renaissance. Its middle class social foundation was content to merely harmonize private religious beliefs with the new conditions of colonial modernity. As such, the conceptual vocabulary of the Indian Renaissance was based on religion and caste, severely neglecting the broader theme of socio-political struggles against exploitation. Looking inwards within religiocized communities, the Indian Renaissance leaders legitimized or opposed social reforms through an interpretative dependence upon religious texts. “Almost every leader of the renaissance,” KN Panikkar writes, “from Rammohan to Narayana Guru, drew upon Vedanta as the philosophical inspiration of their social vision. It was from the influence of Vedanta that they derived their belief in monotheism and universalism.” Instead of radically transcending tradition through its incorporation into a new secular paradigm, the Indian Renaissance changed tradition through its selective reformulation, which itself was conducted in wholly religious terms. Even when conceptualizing monotheism and the unity of godhead, the Indian thinkers of Renaissance put the matter in a religious language. In the Hindu community, religious reformation relied upon the Vedas for its articulatory structure and nearly every Renaissance leader saw the propagation of the Vedas as an important goal: “Rammohan translated the Upanishads into Bengali and English, Debendranath devoted his life to the dissemination of the philosophy of Vedanta from which he earlier received enlightenment, and Keshab Chandra Sen propagated Vedanta through popular publications. Vedanta was the inspiration of Narayana Guru also, even though he belonged to a low caste and his teachings were the ideological influence of a low caste movement.” In the Muslim community, a similar influence of religiocized perspectives could be found. “Be it for a Makti Tangal in Kerala or a Syed Ahmed Khan in North India,” notes Panikkar, “reforms were to follow scriptural prescriptions. However, they tried to interpret scriptures in such a fashion that the demands of a modern society could be accommodated. It was such a perspective which informed Syed Ahmed Khan’s efforts to reconcile Islam with modernity or Makti Tangal’s attitude towards the study of languages.” The constant invocation of religion for either the approval or disapproval of reforms facilitated the growth of particularized identities that stood in antithesis to the universalist social philosophy of Indian Renaissance. Proclaiming that different religions are just varying embodiments of the same universal truth of humanity’s oneness, Renaissance ideas had tried to overcome the different regional and cultural barriers to unite people on a common platform. But these ideas were undermined by the contradictory pull coming from the strong commitment to scriptural narratives – a narrow approach that failed to transform the religious ideal of universal oneness into the socio-political discourse of equality, justice and fraternity. As the exclusivist tendency of Indian Renaissance overpowered its universalist message, a new tension emerged between the two basic ideas of Renaissance – rationalism and universalism. Having hitched the project of rationalist critique to the cultural authority of religious re-interpretations, the Indian Renaissance thinkers contributed to the entrenchment of faith as the dominant criterion for considering the validity of any change. The critical application of reason to unjust social practices was set aside in favor of a more subdued strategy of rejigging the textual coordinates of religious teachings to align them with the liberal sensibilities of the Indian middle class. While this was the general historical outcome of the Indian Renaissance, there were some cases that displayed the alternative trajectories available to the social reformers. This is encapsulated in the journey of the Brahmo movement from Rammohan to Anandamohan Bose, which demonstrates how different class interests led to different cultural strategies on the part of the Renaissance leaders. The early feudal interests of Rammohan and Debendranath circumscribed the extent to which the multiple brutalities of Indian tradition could be resisted. This gave rise to a counter-movement of the young Brahmos, which soon abandoned its former leader Keshab Chandra Sen to press for a more radical agenda, which ultimately resulted in in the formation of the Sadharan Brahmo Samaj in 1878 – a Brahmo subgroup that advocated for the universal liberation of all people, democratic republicanism and the welfare of labour. Inspired by Anandamohan, the young Brahmo radicals belonged to middle class and lower class families. Driven by a humanitarian desire to do something for their working class brethren, they used the legal constitutionalism of Western political theory to protest against the British policy of exploitation of Indian laborers in the tea gardens and other places. Sibnath Sastri, a leading young Brahmo, published “a poem “Sramajibi” in “Bharat Sramajeebi” 1874 Vol. 1 edited by Sasipada Bandopadhya through which he gave a call to the workers to rise and emancipate themselves from the bondage of exploitation. It may be recalled that Muzaffar Ahmed one of the founders of the Communist Party of India recognized Sivnath Sastri as one of the first enlightened persons who welcomed the need to form an organization for the working class.” These socio-political expansions of the meaning of Indian Renaissance were weak exceptions to the dominant trend of increasingly religiocized communitarian interests. 

Cultural Nationalism and the Left Alternative 

Modern politics in India inherited the intellectual legacy of the Indian Renaissance, which meant that it forewent the discourse of universal citizenship in favor of a more culturally localized focus on religio-communitarian interests. The initial interaction of the Indian political class with the British was carried out not as a modality of citizenship, since the Renaissance had failed to create a non-exclusive imagination of secular identity, but as multiple attempts to build pressure groups that could both bargain with and resist the British authorities, and, unavoidably, these pressure groups reflected the actual divisions of Indian society – religion, caste and community. The entanglement of Indian politics in socio-structural fault lines was visible even in the secular Indian National Congress, whose internal workings were oriented toward striking a balance among the elites of the various religious entities and denominational communities. Given that Indian politics claimed to represent the sectional interests of different communities in relation to the colonial authority, the emerging forms of Indian nationalism were stamped with a cultural character that gave preference to the language of internally homogenous and politically meaningful religious groups. Ahmad talks about how “diverse individuals and groups subscribing to a particular religion or sect came to be defined as coherent communities and political entities precisely because groups of elites needed to claim that they represented such communities and entities.” In colonial society, the discursive predominance of community over citizenship, the invention represented by the representors, translated into a form of anti-colonialism dominated by elite Romanticism. This cultural nationalism of colonized India used revivalist nostalgia and a demand for national re-purification against the British Other, which was perceived as an agent of defilement that used alien cultural forms to violate the country’s collective India. In this narrative of past greatness, ahistorical references were made to a Golden Age when India was a landscape of Hindu purity, undisturbed by Christian and Muslim incursions. The ruling intelligentsia of a caste-ridden society such as India very frequently confused culture with religion, fueling Brahmanical generalizations of caste cultures as “national” culture. In effect, these representational strategies solidified the colonial view of Indian history, which consisted entirely of discrete ages populated by equally well-defined communitarian interests. The Indian nation was posited as an already existing incarnation of an inexhaustible reservoir of shared culture and not a concrete outcome of common citizenship and juridical equality. Nationalism among the anti-colonial leaders remained deeply cultural in its constitution, with its political and civic aspects being overshadowed by the sentiments of blood and belonging, spiritual identity, ethnic or religious essence, revivalism and purification. Generalizing this traditionalizing impulse of Indian nationalism, Ahmad notes how “the slide from dreams of cultural retrieval to religious revivalism, and from cultural nationalism to religious purification and particularity, always lurks as a real potential at the very heart of anti-colonial nationalisms of the bourgeois and petty bourgeois strata.” While the Romantic and anti-progressive imaginary of nationalism confused culture with religion and attempted to valorize India’s historical past for the purpose of defeating colonial culture, there also existed a subaltern thrust towards a materialist conceptualization of culture. Whereas the strategy of Romantic nationalism was to construct an identity between religion and culture throughout society with the help of politically homogenized communities, the strategy of subaltern nationalism was to show how cultural practices included not only religious features and meanings but also social experiences of secular struggles against material exploitation. Instead of eternalizing the essentially historical and contingent intertwinement of religion and culture, the subaltern re-fashioning of nationalism based itself on the modern subjectivity of self-reflexivity to critically highlight the internal contradictions that vertically divided the supposedly cohesive communities of religious interests. Against the class elites of religious communities who insisted upon building social identities around primordial loyalties, the Indian subalterns foregrounded the concrete intersection of religious identity with a host of other social and economic vectors, like the existence of class and caste oppressions. In broader terms, subaltern nationalism advanced a concrete understanding of the Indian social formation, grounded in an analytical perspective for which the history of the people was bound with the history of material production and hence of the classes that constituted those productive structures and its effects. This framework recognized the concrete importance of class struggle, from which flowed the necessity of a multi-cultural and multi-religious community of the oppressed, and the replacement of the elite-dominated state by a people-centric democratic community open to all the citizens of the country without any form of discrimination. Counterposed to this subaltern materialism was the cultural nationalism of Romanticists for whom real history was the history of blood, belief, belonging, race, ethnicity etc. The criteria of truth for any change in society was to be the national ethos of the country, which set its cultural subjects upon the path of divine liberation and constant purification – a permanent circling around the lost zone of a glorious past. What remained central in the minds of cultural nationalists was not the logic of class conflict and social production but the politically manipulated discourses of parochial identities and communities. 

Within the Indian anti-colonial struggle, the materialist perspective continued to exist as a subterranean force, calling in question the mainstream language of cultural myths, civilizational clashes, and collective spirit. Such questioning led to radical hostility toward the traditional status quo, and generated a very modern conception of every people’s inherent right to liberty, collective self-determination and popular sovereignty. This kind of anti-colonial social revolutionism produced a nationalism that was culturally diverse, religiously pluralistic, legally federalist and republican, with strong guarantees for individual and collective rights. Secular nationalism of this modern variety, cognizant of the need for displacing religion from its place of public importance and installing a democratic discourse of universal rights, was perceived by native Romanticists as disruptive for the unity of the anticolonial movement. What was considered more expedient was a blinkered focus on the struggle for political autonomy through a cultural movement with religious underpinnings. As a consequence, the secular politics of subaltern materialism was replaced by an elite emphasis on a common culture constituted by religions and castes. As a result, a disjunction emerged between the politically progressive objective of national independence and the culturally regressive goal of nativist rebirth. Panikkar writes

That a large number of people who supported and even participated in political struggles were unable to go along with temple entry or eradication of untouchability was an expression of this. A distinct gap existed between their cultural and political consciousness…at a time when political movement was the dominant force a transformation of backward elements of culture was possible only through an integration with it. As it did not happen, backwardness in culture not only continued to exercise its influence over the popular mind, it also succeeded in dominating it. What happened in India was not an integration of cultural and political struggles, but an intrusion of culture into politics. Instead of politics transforming backward culture, politics was vitiated by cultural intrusion. We find this tendency developing, even if unintended, from the time of Bal Gangadhar Tilak’s Ganapati festival and Gandhiji’s Rama Rajya, to assume monstrous proportions in the religion-based politics of the Muslim League and the Hindu Maha Sabha during the national movement. 

In Independent India, the weaknesses of the anti-colonial struggle are visible even today in the electoral tactics of liberal secularists, who have allowed the cultural discourse of primordial loyalties to constantly hollow out the modern message of political sovereignty. For them, nationhood is defined in a civilizational manner instead of being a common product of the anti-colonial struggle. As Ahmad writes: “Please contemplate the fact that the claim that we are a nation is, in our history, much older than the claim that we are a secular nation or that this nationhood in some fundamental way cannot be born without the abolition of colonial autocracy. Even the most secular of our nationalists continued to think of India as a primordial nation civilizationally defined, rather than a modern nation that was the product of the anti-colonial movement itself and an entity that arose out of the crucible of 15 August 1947.” Given that the Indian liberals continue to operate primarily on the terrain of culture and civilization, secular activities in civil society are mostly confined to the highly predictable invocation and idealization of the uniquely tolerant nature of the Indian religious tradition – a mechanical exercise that arises in response to the communal focus on religious conflicts and extremism. In this entire political operation, what remains constant is the undiminished primacy of religion as a moral and cultural code of political action. Both liberal secularists and right-wing fanatics agree on the status of religion as a totalizing model of existential ethic that is as sufficient as the secular and modern framework of the Indian constitution – a present-day manifestation of the cultural intrusion that took place into national politics during the period of anti-colonial struggle. In contrast to the uncritical attitude of the liberal-fascist forces to the public predominance of religion, Communists insist on displacing religion from its current status as a social totality in itself and reducing it to a mere subcomponent of a wider democratic discourse of universal values. As Vanaik says

Religious discourse is not communalist discourse. It only provides the alphabet, or perhaps some words, from which the ugly sentences of communalist discourse are constructed. But religious discourse must also be seen as only one kind of discourse, language or alphabet system among others in a modern, secular society. It is a discourse that must recognize its limited applicability. When it intrudes into other domains where other languages (and alphabets) are more fitted – i.e. when it becomes legitimized as an acceptable discourse on the terrain of modern politics – then it widens the field over which communal discourse operates. This is true even when, in that domain, it can be used to fight communal constructions of its ‘alphabet’. 

The Communist stance toward religiocization is visible in the controversy that the Indian Right has created over various historical events. In 1921, the Mappila Muslims of Kerala staged an armed revolt against the British authorities and their feudal allies who happened to be upper-caste Hindus. Since the landlords and peasants were from different religious groups, the revolts of the Mappila Muslims against their exploiters are regarded as communal riots, as expressions of Muslim fanaticism against the Hindus. The hidden presupposition of this communal angle is that an individual’s personality is wholly determined by a single identity, that of religious faith. “Therefore, a Hindu or a Muslim, whether he is a peasant or a landlord, a worker or an industrialist, a teacher or a bureaucrat, a politician or a scientist, is guided by a consciousness rooted in religion. An implication of this imputed univocal consciousness is that he is a member of a community of such individuals professing the same faith, regardless of the different secular vocations in which they are engaged.” Instead of revealing the multifarious constitution of the individual, and the historically diverse forces that combine to generate his/her contradictory consciousness, the Right obscures any form of concrete politics by imposing upon them the grand abstractions of religion. Instead of fighting this increasing religiocization of society, Indian liberals keep on talking about religious co-existence and harmony. This model of secularism as religious harmony is based on a unidimensional view of religion, which entirely ignores the internal differentiations that vertically divide religious communities. Each religion contains within itself multiple social, economic and cultural groups, among whom relationships are not just complementary but also contradictory. Taking into account the fact of intra-religious divisions, homogeneous religious communities don’t exist; religious categories are historically enmeshed in a network of social and economic relations. Any political position that singularly focuses upon religious pluralism substantivizes religion, giving it a solid character that it actually does not possess. The reification of religion in turn accentuates the sense of difference that is inherent in any religious identity, creating the religious base upon which communal forces can work. A Communist approach to secularism, in contrast, would de-institutionalize religion by showing how it is filled with social and cultural hierarchies that prevent the formation of a neat faith-based consensus. This shifts the emphasis from internally unified religious communities to the multiple material and ideological contradictions that sustain religion as a conflictual historical category. Since religion is no longer regarded as a complete totality but as a contingent and contradictory mode of social organization, the language of homogenous religious communities and the attendant liberal construction of inter-religious harmony becomes redundant. What matters now is the strong guarantee of universal equality that would end all forms of exploitation found in religious groups. The liberal narrative of religious co-existence and toleration no longer occupies a central place because it is superseded by a democratic narrative that transcends religious pluralism to construct an over-arching framework of justice, equality and fraternity. Within this all-encompassing discourse of modern values, secularism is re-articulated as the universal promise of citizenship, carrying within itself the “values of non-racial and nondenominational equality, the fraternity of the culturally diverse, the supremacy of Reason over Faith, the belief in freedom and progress, the belief that the exercise of critical reason, beyond all tradition or convention or institution, is the fundamental civic virtue without which other civic virtues cannot be sustained”. 

The political situation that India currently faces demands a Communist version of secularism, one that would embed the multi-religious working class in the democratic totality of secular struggles against economic exploitation and political repression. This dialectical transcendence of religious pluralism stands in contrast to liberal anti-communalism, which merely searches national tradition to find instances of religious harmony. Socialist political practice will overcome this anemic agenda of national integration and communal harmony by waging progressive democratic struggles that include within their programmatic vision the fight of the multi-religious working class against all forms of exploitation, including communal manipulation. Usually, such a socialist universalism is rarely present in democratic struggles and therefore an organic connection between secular action and democratic struggles is not formed. Panikkar notes: “Almost all voluntary organizations engaged in fighting for peoples’ rights are secular in their conviction. Yet, they all tend to remain single-issue oriented organizations without incorporating a conscious struggle for secularism in their activities. Therefore, in times of crisis their secular commitment becomes rather fragile, as happened to some trade unions in Mumbai at the time of the Ramajanmabhumi campaign.” The viewpoint of socialist universalism will remedy the religious exclusivism of democratic struggles by consciously launching a movement for secularization dedicated to combating the exploitative practices of institutionalized religious formations. This is what the Left used to do before it began eulogizing India’s syncretic traditions and interfaith unity. In the past, the Left parties would use the local idiom of folk cultures to criticize piety and blind faith, thus promoting a secularized commitment to pro-poor universalism. In the words of Praful Bidwai: “Left-wing activists in the arts and theatre would deploy satire and parody to demolish the moral claims of devotees of Ram, including the Kshatriya prince’s upholding of customary casteist dogmas and practices such as beheading a Shudra for committing the crime of reading the Vedas, or driving Sita to self-destruction in defense of male-supremacist prejudice. They would pour scorn on religion and self-styled swamis.” Today, what we need is the construction of a left-wing secular discourse that consciously recognizes itself as a subset of the discourses of democracy and equality. Oriented toward the principles of socialism, such a general democratic discourse would secularize civil society and thus combat the resurgent wave of neo-fascism.

Romania: Thirty Years Removed From Socialism

By Patricia Gorky

Originally published at Liberation News.

Thirty years ago, the socialist government of Romania was overthrown in a military coup d’etat.

Industrialization had transformed the lives of millions of Romanians during the country’s socialist period. But the later years were marked by strict rationing and frequent shortages as the government sought to pay off its foreign debt. Romanian people hoped that their lives would improve after 1989. But life today is much worse than even the most economically-deprived times of the 1980s. A 2010 poll revealed that 63 percent of Romanians say that life was better under socialism.

Romania’s capitalist politicians search everywhere for a scapegoat to evade self-incrimination. The Financial Times states that “Romania has evolved into a democracy and strengthened ties with the West, joining EU and NATO. But its transition was always incomplete.” What is meant by “incomplete” is never defined.

Communists, and executed President Nicolae Ceausescu in particular, are the usual targets. As part of the ongoing demonization campaign, former military prosecutor Dan Voinea made a ludicrous statement to the Financial Times: “The communists remain in power until this very day, but without the names.”

A Marxist approach requires us to understand the struggle between the working and owning classes. When the communists came to power, they dispossessed the wealthy nobility, clerics and bourgeoisie of their property. Land was collectivized, as well as all major industries, and the economy was centrally planned. Millions of dwellings were built for workers, and everyone had the right to a job.

The socialist Romanian government transformed a largely agrarian society, and made great gains in industrial production. What’s more, they accomplished this feat within mere decades while under constant attack by the West. The capitalist account of Romania’s history ignores the vast achievements of socialism only to focus on its problems and shortcomings, many of which originated from the global situation at the time.

Romania’s socialist origins: Armed insurrection spurs Red Army’s arrival

Unlike the popular revolutions in Russia, China, Cuba and others that brought communists to power, the key factor to Romania’s socialist transformation was the victory of the Soviet Union in World War II.

During the war Romania had been ruled by a fascist military dictatorship in an alliance with Nazi Germany. General Ion Antonescu was not a passive supporter of Nazi Germany. His support was originally based on the fascist Iron Guard. Antonescu sent hundreds of thousands of ethnic minorities to their deaths in concentration camps. This included Jewish and Roma people, as well as communists. Romania’s military was a key participant in the fascist invasion of the Soviet Union, which eventually took 27 million Soviet lives.

As the war went on, internal resistance to the dictatorship grew even as communists were driven underground. The Soviet Union began to turn the tide of war, delivering defeat after defeat to the fascist alliance. On Aug 23, 1944, a broad anti-fascist coalition led by the Communist Party arrested the dictator-general and locked him in a safe. This insurrection sped the Red Army’s advance into Bucharest days later. The Romanian army switched sides in the war and now fought as an ally of the Soviet Union.

Like so many other countries in Eastern Europe, post-war governments were primarily shaped by the militaries that liberated them from fascism – the Soviet Union in the East and the U.S. / Britain in the West. The U.S. and British governments made clear that they would tolerate no governments other than those specifically chosen by the imperialists in their “sphere.” This was evident in the cases of Italy and Greece in particular, where the British military directly intervened to crush the communists, who had led the partisan resistance to fascism and were already in control of many areas.

But instead of a capitalist government, the Soviet Union oversaw the formation of socialist governments in Eastern Europe that would serve the interests of the working class.

The Soviet Union had been pushed to the verge of annihilation not just by the German military, but by the resources and industrial capacity of essentially all of continental Europe. The Nazi war machine had relied on the militaries of Romania, Italy, Hungary, Slovakia and Croatia, as well as key agricultural and oil output from Romania. Fascist resurgence was a possibility too deadly for the Soviet Union to allow.

After years of fascist dictatorship, there was no pre-war “democratic” government to go back to. The largely-discredited monarchy and bourgeois parties had the support of the West, but these very parties had been responsible for Romania’s fascist takeover.

Key support from the Soviets, whose Red Army remained in Romania after the defeat of the fascists, was given to the National Democratic Front, a coalition led by the Romanian Communist Party (PCR).

The Communist Party’s general secretary, Gheorghe Gheorghiu-Dej, had been a railway worker and PCR militant. He was born in 1901, and began working at the age of 11 years old, a situation all too common for youths of his time. For his part in organizing strikes in 1933 he was sentenced to 12 years’ hard labor. While in prison he was elected to the central committee of the PCR.

Nicolae Ceausescu, another party leader, was born in 1918, and was a shoemaker’s apprentice in Bucharest from the age of 10. He began revolutionary activity early, and was in and out of prison organizing strikes and sabotage against the Nazi-allied government. At age 22, Ceausescu was in Jilava prison when it was invaded by members of the fascist Iron Guard, who slaughtered 64 of the other prisoners before they were stopped.

In 1946, nearly 7 million people voted for the National Democratic bloc. This election had the highest number of participants in the country’s history. The new government forced the abdication of the reactionary monarchy. Two years later the PCR would merge with the social democrats to form the Romanian Workers’ Party (PMR).

‘Not just a dream’; industrializing an agrarian society

The tasks of the country were enormous. Industrial output was halved by the war and the population had been reduced from nearly 20 million to less than 16 million. More than 700,000 had died. The vast majority of the people were peasants who worked on farms, and had a life expectancy of 42 years.

At once the government set upon an electrification plan, and laid the foundation for the development of industry. Farmland owned by a small, rich minority was confiscated and collectivized. Extravagant castles and mansions were seized from the parasitic nobility and used for museums and other public institutions.

Four decades of socialist development would transform Romania from a country that imported 90 percent of machinery to a country that manufactured its own. Social services and education radically improved health: life expectancy increased by 30 years. More than 5 million jobs were created, and industrial output rose by more than 650 percent since 1950.

Housing was a major priority for the state. By 1980, the socialist government had built 4.6 million homes for people. Scanteia newspaper reported how a communist of the old underground “felt the need to touch and caress the bricks of the first apartment blocs to be built for steelworkers, so he could convince himself that they were not just a dream”.

Pregnant women and mothers were accorded rights that even bourgeois reviewers noted as “comprehensive and generous.” Women were given fully-paid maternity leave of 112 days. And with no loss to benefits, “mothers were permitted to take a leave of absence from work to raise a child to the age of 6, or they could request half-time work.”

Still a developing country suffering from centuries of underdevelopment, Romania strove to become a medium-developed country and narrow the gap between it and the West. For Gheorghiu-Dej and Ceausescu after him, lessening ties with Moscow was seen as necessary to attain that goal.

Division in the socialist camp

After the war the Soviet Union imposed war reparations on the country (along with other formerly fascist states) to repay part of the immense damage caused by the war. Although the aggregate reparations amounted to just one-fifth the actual cost of destruction suffered by the Soviet Union, these reparations strained the fragile economy of Romania. This likely did not improve the public view of the USSR. There were still Soviet troops in Romania, and Moscow exercised a direct intervention in the economy through the Sovrom joint-stock partnerships over Romania’s major industries.

Stalin’s death in 1953 and the subsequent shifts in the Soviet Union impelled the divide further. Gheorghiu-Dej and Ceausescu negotiated the buyout of the Sovroms at great cost.

But in 1955, Romania joined the Treaty of Friendship, Cooperation and Mutual Assistance, also known as the Warsaw Pact, with the USSR and other countries of the eastern European socialist bloc.

At the same time, Romania’s leaders began to establish economic ties with capitalist and imperialist countries in order to lessen ties with the Soviet Union. In 1958 with Chinese support, Gheorghiu-Dej negotiated the removal of Soviet soldiers from Romanian soil, the only East European country to do so. As the Sino-Soviet split divided the Socialist Bloc between Moscow and Beijing, Bucharest maintained neutrality.

In 1964 the PMR adopted Gheorghiu-Dej’s theses that emphasized national independence and sovereignty, equal rights, mutual advantage, non-interference in internal affairs, and observance of territorial integrity. When Gheorghiu-Dej died in 1965, Ceausescu redoubled the steps towards nationalism. The PMR renamed itself the Romanian Communist Party (PCR), and the country became the Socialist Republic of Romania to signify a step forward.

1970s and 1980s; ‘Maverick’ Romania turns West

The 1970s was a period of tremendous growth and development for the country. Vast natural resources paired with Western trade concessions and foreign credit brought Romania’s most prosperous years since World War II.

But in many ways the country’s leadership held positions that were reactionary and opportunistic. The “independence” put forward by Gheorghiu-Dej and later Ceausescu became more and more allied with U.S. imperialism. Romania recognized West Germany, and became the only socialist country to maintain diplomatic relations with Israel. When the CIA overthrew the democratically-elected socialist president of Chile, many socialist countries severed diplomatic relations. Yet Romania maintained them.

These steps convinced the U.S. government that Ceausescu could be influenced and worked with to a certain extent. He was labelled a “maverick” by the U.S. press and internal CIA documents. They eagerly sought to distance Romania from the Soviet Bloc. In 1969, U.S. President Richard Nixon made a state visit to Romania, the first visit of a U.S. president to a socialist country, three years before his famed visit to China.

Romania would go on to join imperialist financial agreements including taking loans from the International Monetary Fund and World Bank. The U.S. welcomed each of these moves, but other than high interest loans they gave Romania nothing of substance in return. What the U.S. really wanted was the overturn of the progressive social system and the return of capitalist exploitation and oppression.

But the coup d’etat of 1989 could not have succeeded without an accumulation of errors on the part of the country’s leaders. The government’s vacillation between the imperialist and socialist camps was one such example.

The late 1970s and early 1980s ushered in a series of crises that rocked the Romanian economy. A devastating earthquake hit Bucharest in 1977, followed by the global economic crisis. For much of the 1970s the Romanian government had been able to export key commodities like oil at high prices. But when prices slumped, suddenly Romania lost a significant source of revenue. Foreign credit that had previously offered an attractive path to development became an obstacle to the country’s survival.

Romania borrowed from the IMF, whose loan terms are designed to enslave governments in a cycle of debt by imposing crippling interest rates and severe austerity on the people. They remain a key tool for imperialists today that limit a country’s development. For the Romanian government, foreign debt had become a trap from which they desperately worked to extricate themselves.

Beginning in the early 1980s, the Romanian government rationed electricity, heat, gasoline and food – the first time since the early postwar years. Agricultural goods were exported to pay down the loan, rendering certain food items like meat and milk scarce. People arrived home in the cold winter only to have the heat shut off after a few hours. Even radio and television transmissions were restricted to preserve energy.

These were difficult years for the Romanian people. Other countries like Poland and Hungary which had taken out similar loans were not even able to pay the interest. Romania paid back the principal as well.

Meanwhile the capitalist reforms in the Soviet Union gave fodder to reactionary elements across Eastern Europe. At the same time, the West’s cultural cold war continued, particularly enticing young people in the socialist camp with pro-capitalist propaganda.

December 1989 and the military coup d’etat

By April 1989, the Romanian government declared the country free of Western debt. The Grand National Assembly enacted a ban on taking on any further foreign credits. Yet the rationing of food and energy continued. Perhaps this was an effort to impel the economy further, but these austerity measures were self-defeating.

These decisions made by the country’s leaders could only have further isolated much of the working class.

The imperialist media seized upon any sign of discontent in the Socialist Bloc. So did the U.S. government, which had financed counterrevolutionary organizations throughout Eastern Europe since the end of World War II. The imperialists carefully studied each manifestation. A 1987 classified CIA document outlined a number of possible situations that would lead to the downfall of the Romanian government given the prospect of the coming winter. Stunningly, one of the scenarios in this “winter thinkpiece” would play out almost exactly as occurred two years later: In this scenario, a group of striking workers would establish a national organization to coordinate protests. “Pragmatic” opponents of the Ceausescus in leadership would remove him from office, with support of the Securitate or military. The new government would ease restrictions on food and energy to placate most workers.

Instead of a strike in a major factory, the disturbances would arise around a reactionary Hungarian cleric in the western city of Timisoara. And one such “Council of National Salvation” was formed not from any workers’ group but from the top military brass, who began operating as a council six months before the coup.

Timisoara is a cosmopolitan city in western Romania near the Hungarian border. In 1989 there were 1.7 million Hungarians who lived in the region. Bourgeois elements in Hungary long promoted counterrevolutionary propaganda, including alleged grievances against the Hungarian minorities.

The eviction of a counterrevolutionary cleric on Dec. 16 sparked protests in Timisoara. Confrontations ensued between rightwing protestors and security forces, but there were few casualties. There was no massacre as was repeated by the imperialist press. The New York Times published hysterical reports of “mass graves in Timisoara” holding thousands of people, and the Hungarian media claimed that 60,000 had been killed. All of this was later revealed to be false.

Protests grew around the country. On Dec. 20 the military, foreshadowing its coming betrayal, withdrew from Timisoara. This was a boon to the counterrevolution; mobs of people ransacked the local Communist Party headquarters. The unrest was serious enough for Ceausescu to cut short a state visit to Iran and return to the capital.

Up to this time, the clandestine counterrevolutionary Council of National Salvation had been operating for 6 months prior. Their pre-December activities are not known, and there were a number of such councils. The most prominent included a former ambassador to the United States; a disgraced PCR politician who would become the new government’s president; and at least 4 military generals, including a retired general who had made previous attempts against Ceausescu.

On Dec. 21, Ceausescu appeared before a mass rally in Bucharest. He announced considerable increases in the minimum salary, child subsidies and pensions. He denounced the actions in Timisoara of a group who wanted to place the country again under foreign domination. In what would be prophetic words, Ceausescu spoke: “Some would like again to reintroduce unemployment, to reduce the living standards of the people, and in order to dismantle Romania, to dismember Romania, to put our independent people and nation in danger.”

His speech was interrupted by protestors, and his disoriented response to the heckling was disproportionately publicized by the imperialist media. People remained in the streets, and clashes with the authorities took place. Imperialist propaganda outlets like Radio Free Europe broadcasted false reports of a “massacre” in Bucharest, and workers from around the city poured into the streets the next day. Many of the people protesting had legitimate grievances that were built up over years of austerity.

But the protests quickly devolved into fascist violence when the military defected. Rightwing mobs set fire to the National Archives and the university library. Crowds attacked Ceausescu’s home, forcing him and his wife Elena to flee the capital in a helicopter. Their pilot abandoned them on a country road where they were soon captured.

The military-led NSF seized control of the television stations and declared themselves the new government.

Military brass, a historical source of counterrevolution, were at odds with Ceausescu’s plan to integrate them into civilian work. “For years,” wrote rightwing academic Vladimir Tismaneanu in the New York Times, “troops have been forced to engage in such demeaning activities as raising crops and supplying manual labor for grandiose Ceausescu projects.”

Long held at bay by the socialist government, the terror of the bourgeoisie raised its head. On Dec. 25, 1989, a secret military tribunal charged Nicolae and Elena Ceausescu with fabricated crimes that included “genocide” and “destroying the country’s economic and spiritual values.” Moments later as he was led to his death, Nicolae Ceausescu sang the Internationale. He and his wife were executed by firing squad.

Chaos ensued in the following days. The entire leadership of the Communist Party was imprisoned. Communists were disappeared and even lynched in the streets. Some in the Securitate, whose origin came from the peasantry, put up an armed resistance to the military coup. They were hunted and executed.

Privatization and poverty, the American way

Within days the “socialist” NSF outlawed the Communist Party. Addendums to foreign treaties that called for states to guarantee full employment, housing and education were abolished.

The U.S. government was quick to intervene. As early as January 1990, Washington instructed its Bucharest envoy “to take preliminary actions to encourage the process [of privatization].” Special attention was given to the bourgeois media. The U.S. Embassy issued an urgent request for up-to-date video equipment for the television station. Prior anti-communist laws prevented the U.S. government from directly providing the equipment.

Embassy cables gloated over how the counterrevolution “has made it possible to pursue, in numerous heretofore unthinkable ways, our fundamental policy goals in Romania.”

One of those goals was the domination of Romanian polity by U.S. legal norms. The Embassy’s work plan included distributing 10,000 copies of the U.S. constitution in the Romanian language to all members of the new parliament after the elections. U.S. legal experts would “advise” Romania in the creation of the new constitution and legal codes. Newly-minted Romanian politicians would be exposed to representatives from U.S. political parties and private businesses.

Trade and economic meetings would convince Romanian officials that the economic benefits the U.S. can offer were contingent on the new government adhering to the American view of elections and the upholding of so-called individual rights to exploit the collective.

The U.S. military, which already had planned military-to-military contacts, would transform the Romanian armed forces into a “professional and non-political” corps based on a “commander – commanded” relationship.

Overnight, independent and sovereign Romania became a U.S. neocolony. A new law approved 100 percent foreign ownership of investments. State-owned enterprises, which had fueled the country’s generous social services, were sold to foreign capitalists.

Gone was the law banning foreign debt. Negotiations with the IMF began in 1993, with the requirement for the Romanian government to enter its currency into the world market, making Romania more susceptible to the tumult of global capitalism.

By 1994, half of the population lived on less than $160 a month. Price controls over food were removed. Inflation hit 300 percent. Unemployment, which previously did not exist, haunted millions. In desperation, 4 million people turned to a pyramid scheme called Caritas. The pyramid scheme was allowed to operate by the new government, and millions of families lost a collective $1 billion. The leu, Romania’s national currency, sank to 1,748 to one dollar.

Alleged discrimination of ethnic minorities was used to topple the socialist governments. But the new capitalist governments relied on the support of the racist right wing. Fascist violence against Roma, ethnic Hungarians and Jewish people erupted across the country. In a 1993 New York Times article, Henry Kamm detailed the quickly emerging racist attacks on the Roma. Using a slur for the Roma people, Kamm wrote: “The millions of Gypsies of Eastern Europe have emerged as great losers from the overthrow of Communism… Many of the economic and social protections that Gypsies enjoyed in Hungary, Romania and Czechoslovakia collapsed, permitting a revival of the open prejudice and persecution that have marked the history of the Roma, as Gypsies prefer to call themselves…”

Capitalism restored, social conditions deteriorate

The coup plotters’ aim, despite their claims of “democracy” and “freedom,” was never to improve the standard of living for Romanian workers.

As difficult as the years of rationing were, the quality of life for Romanians today is much worse.

More than 85 percent of all individual work contracts in Romania pay less than the minimum needed for survival, even as costs continue to climb. Many have left the country in search of an economic future. Since 1989 Romania experienced the highest levels of emigration of all European countries: 3.5 million people have fled, more than 5 times the number of deaths in World War II. Today, the diaspora represents one-fifth of the country’s own labor force.

Foreign corporations reap mega-profits from the artificially low wages of Romania. The restoration of capitalism promised wealth and freedom for the country, yet today Romania remains among the poorest countries in the European Union. Romania’s economy and natural resources have been completely opened to foreign capital for exploitation. Almost every industrial measure peaked in mid to late 1980s, and then bottomed out after the 1990s.

The Romanian government today is loyal to U.S. empire. There are now U.S. military bases in the countryside and in Romania’s principal ports. When the U.S. demanded that all NATO countries contribute 2 percent of their GDP, Romania was the first to raise military spending. By U.S. accounts, actions taken by the Romanian government in the wake of the Sept. 11 attacks to support U.S. interests have been “almost too numerous to list”.

When the government was toppled in 1989, many Romanian people looked to the U.S. government as a source of hope. They were convinced that the years of austerity were finally over. Some believed that now, they too would have access to abundant consumer goods and an American lifestyle.

This false image of abundance was intentionally cultivated by the imperialists to weaken the Socialist Bloc. If the imperialists could convince workers in socialist states that the U.S. was the “land of opportunity,” they could seriously weaken the stability of socialism. Defeat of the socialists in the cultural war was an important factor in the overthrow of socialist governments.

Faced with the daunting task of industrializing agrarian societies, socialist governments in addition had to produce consumer goods for its population while under technological and economic embargo, and under constant threat of nuclear annihilation. Furthermore, they had to do this within the span of just decades. The bourgeoisie, on the other hand, had enriched themselves through centuries of capitalist exploitation, including the enslavement of millions of Africans and the Indigenous.

History did not cease in 1989. Capitalism’s restoration in Romania and the former Socialist Bloc has brought with it all its inherent contradictions. It is bound to reignite mass struggle. The words of the socialist Internationale, written 150 years ago and translated into nearly every language, continue to inspire the fight of the oppressed for emancipation: “The earth shall rise on new foundations; we have been naught, we shall be all.”

 

Select Bibliography

Marcy, Sam. “Reactionary Coup in Romania”. 4 Jan. 1990. Workers’ World. www.marxists.org/history/etol/writers/marcy/1990/sm900104.html. Accessed 16 Dec 2019

Oțetea, Prof. Andrei. A Concise History of Romania. English edition edited by Andrew MacKenzie. London, Unified Printers and Publishers. 1985.

Rotaru, Constantin. Socialism și capitalism în teorie și practică fiscală. Editura Karta-Graphic. Ploiești, 2011.

Serban, Rodica. “A Grand, Historic Accomplishment of the People, for the People––New Modern Homes”. Scînteia. 7 Apr 1989. Quoted in JPRS Report: Eastern Europe. Foreign Broadcast Information Service.

Fred Perry, Proud Boys, and the Semiotics of Fashion

By Anya Simonian

[Pictured: Traditional style influenced by Jamaicans, Italians, and Ivy League Americans from the 60s.]

Over the past week the Proud Boys, a self-described "Western chauvinist" organization whose members are tired of apologizing for "creating the modern world", have garnered media attention. Along with the disruption of an Aboriginal ceremony in Halifax by Proud Boy servicemen, the group is gaining notoriety for clashes with anti-fascist (Antifa) activists. Additionally, the Proud Boys have been involved with so-called anti-Sharia rallies . In New York, two Proud Boys and one "Proud Boys Girl" recently parted ways with their employers after their involvement with the alt-right group came to light and a social media campaign demanded the businesses take action. Proud Boys have degrees of membership. To become a "Fourth Degree" Proud Boy, aspiring members take part in "a major fight for the cause." Founder Gavin McInnes explained: "You get beat up, kick the crap out of an antifa [anti-fascist activists]," to rise through the ranks.

Much Proud Boy media coverage has mentioned, in passing, the group's "uniform": a black Fred Perry polo shirt with bright yellow trim. The Washington Post's recent article, "The alt-right's Proud Boys love Fred Perry polo shirts. The feeling is not mutual" went further in its attempts to explain why Proud Boys have adopted a shirt that, at first glance, seems best suited for white middle-class dads out for a round of golf or game of tennis, quoting Zoë Beery's piece in The Outline, " How Fred Perry Came to Symbolize Hate ". While both articles offer an overview of the shirt's popularity among Mod and traditional Skinhead subculturists and its eventual cooptation by racist skinheads and neo-Nazis, neither emphasizes the degree to which the brand has long served as a site of political contest between the radical left and the far-right. Since the early 1980s, attempts to associate the brand with right-wing politics have been met with resistance from two main camps: 1.) anti-racist skinheads and 2.) "traditional" (non-racist) skinheads -- both of whom refuse to cede the meaning of the Fred Perry brand to the far-right in the same way that one might fight for the liberation of an occupied space.

The word skinhead most often conjures up images of white hooligans, or a particular aesthetic adopted by neo-Nazis. Yet, what it means to be a skinhead has changed over time. Periodizing skinhead culture is challenging but, broadly speaking, it can be broken down into three eras: the middle to late 1960s period of apolitical, multi-racial working class youth; the 1980s period of White Nationalist cooptation of the skinhead aesthetic and overtly anti-racist and left-wing skinhead political responses to that cooptation; and the period from the late 1980s to the present, in which the meaning of the skinhead culture and aesthetic is continually contested.


Skinhead Origins

1960s skinheads

1960s skinheads

In the late 1960s, the first skinhead subculturists were born of multiculturalism: the fusion of Jamaican "rude boy" styles and music brought to England by Jamaican immigrants in the post-war years, and the working class culture of the English Mods (short for Modernists) who decked themselves out in fine Italian suits and shoes, listened to American soul, jazz, and R&B, and rode Vespa scooters. Mod women sported miniskirts, flats, and sometimes men's clothing. Skinhead style emerged in Britain in the late 1960s as a simplified version of the Mod aesthetic that placed greater emphasis on projecting working class masculinity and a love of Jamaican reggae and ska.


Interpretations

Social scientists took note of these subcultures and worked to explain their meaning in relation to a changing post-war Britain. The seminal work on subculture studies to which all later studies pay homage, or attempt to refute, is Resistance Through Rituals: Youth Subcultures in Post-War Britain, edited by Stuart Hall and Tony Jefferson. Published in 1976, Resistance Through Rituals, as well as the Birmingham Center for Contemporary Cultural Studies (CCCS) from which the work emerged, understood youth subculture in Marxian terms as a manifestation of social, political, and economic change. The historical context for the CCCS interpretation was the post-war period of the 1950s that saw the rise of commercial television, age specific schools, and extended education that brought youth together for longer, more isolated periods of time. Adding to these challenges were the recent violence of war and more fatherless children as a result of war deaths. These factors contributed to the making of an isolated, and later unique subculture of resistance.

Drawing from Italian Marxist theorist Antionio Gramsci, a driving foundational assumption of Resistance Through Rituals is that one or more dominant groups in society hold "cultural capital" and subordinate groups or classes find ways to express or challenge their subordinate experience in their own culture. This dominant culture, according to the CCCS, exists solely within the framework of capitalism, whereas the struggle for "cultural capital" becomes a struggle between those with capital versus those who labor. The dominant culture acts as a hegemon and attempts to define and contain all other cultures, giving birth to opposition from less dominant cultures against this cultural hegemony. Although the less dominant culture (i.e. the subculture) enters into resistance against the dominant culture, the subculture is in fact derived from the "parent," or hegemonic culture, and will inevitably share many of its attributes. For example, working-class culture is considered by the editors of Resistance Through Rituals to be a "parent culture," yet the youth subcultures that arose from it have their own values, uses of material culture (which are often derived from the parent culture but are re-appropriated and given new meaning), as well as territorial spaces. The Fred Perry represents both an appropriation of the parent culture and a territorial "space" where politics play out.

The editors of Resistance Through Rituals write:

Sub-cultures, then, must first be related to the 'parent cultures' of which they are a sub-set. But, subcultures must also be analysed in terms of their relation to the dominant culture - the overall disposition of cultural power in the society as a whole. Thus, we may distinguish respectable, 'rough', delinquent and the criminal subcultures within working class culture: but we may also say that, though they differ amongst themselves, they all derive in the first instance from a 'working class parent culture': hence, they are all subordinate subcultures, in relation to the dominant middle-class or bourgeois culture. [1]

1960s Mod style from the 1979 film, Quadrophenia

1960s Mod style from the 1979 film, Quadrophenia

From this angle, Resistance Through Ritual examines the predecessors of the skinheads -- the Mod subculture of the 1960s which, in its most basic terms, consisted of dressing sharp in the latest high fashion (but only wearing particular high fashion brands, often stemming from styles of those involved in organized crime in 1950s and 60s Britain), hairstyles, soul and rock n' roll music, all-night clubs, riding Vespa scooters, and taking amphetamines. The Mod was all about style, and this sharp style, combined with the "uppers" they took, were cast by the CCCS in terms of opposition to the hippie culture of the day that to many Mods seemed to spell a slow, do-nothing death. This seemingly odd combination of interests was explained in terms of working-class resistance by Dick Hebdige in his contribution to Resistance Through Rituals, "The Meaning of Mod":

The importance of style to the mods can never be overstressed - Mod was pure, unadulterated STYLE, the essence of style. In order to project style it became necessary first to appropriate the commodity, then to redefine its use and value and finally to relocate its meaning within a totally different context. This pattern, which amounted to the semantic rearrangement of those components of the objective world which the mod style required, was repeated at every level of the mod experience and served to preserve a part at least of the mod's private dimension against the passive consumer role it seemed in its later phases ready to adopt...

Thus the scooter, a formerly ultra-respectable means of transport was appropriated and converted into a weapon and a symbol of solidarity. Thus pills, medically diagnosed for the treatment of neuroses, were appropriated and used as an end-in-themselves, and the negative evaluations of their capabilities imposed by school and work were substituted by a positive assessment of their personal credentials in the world of play (i.e. the same qualities which were assessed negatively by their daytime controllers - e.g. laziness, arrogance, vanity etc. - were positively defined by themselves and their peers in leisure time). [2]

As mentioned above, the skinheads were born from a combination of Jamaican immigrant "rude boy" culture and Mod subculture. Originating in the middle to late 1960s, the skinheads were of solidly working-class origin and resented authority and social pretensions. The skinhead community developed at a time of worsening conditions for working-class youth, and the CCCS interpreted this subculture as an attempt to recreate a traditional working-class community. Although the skinheads came from the working class, fewer opportunities meant that they almost acted out or performed working-class values rather than lived them. The early skinheads were intensely aware of their self-image and played up their exaggerated working-class style. They wore Doc Marten work boots, suspenders and blue jeans or Levis Sta-Prest jeans as a way to identify with this style and lifestyle in decline. Yet, they coupled this look with Ben Sherman button down dress shirts and Fred Perry tennis shirts -- a scaled down Mod look -- in an appropriation of neat middle-class style that turned middle-class values on their heads. This tennis shirt, worn by working-class skinheads, became a symbol of solidarity and a new kind of "class."

spiritof69.jpg

At clubs in the evenings the skinheads would often wear suits like those of the Jamaica "rude boys" and dance alongside Jamaicans to Rock Steady and ska music. Anti-racist and traditional skinheads -- sometimes dubbed Trojan Skinheads for their love of Trojan Records, producers of Jamaican music -- look back on this period as a golden age for their subculture. The phrase "Spirit of 69'" which originated in the 1980s is used by traditional/Trojan skinheads as a reference point for what skinhead culture can and should be about: inclusion, racial harmony, and a multicultural celebration of working class culture. Naturally, the CCCS interpreted skinhead solidarity as an act of resistance to a hegemonic order and its particular characteristics felt by working-class kids coming of age in the post-war years. By the 1970s, however, this variety of the skinhead subculture had largely faded away, but elements of it would be revived, in bastardized form, in the following decade.

Within the early skinhead subculture there had always existed a focus on masculinity, or acting "hard" in order project an "authentic" working-class ethos. This masculinity was expressed in the skinhead interest in soccer and the joining of "firms," or soccer clubs that rooted for their favorite teams and often used violence against opposing firms. The "firm" was also an expression of the desire to protect territory and, most importantly, an expression of collective solidarity. With the introduction and quick commodification of punk rock in the late 1970s, a second wave of skinheads was born. These skinheads, connected to the punk scene rather than the ska, Rock Steady, or reggae scenes of their predecessors, still aped working-class style while sporting the Fred Perry brand, yet their music was Oi -- a more aggressive, simplified version of punk that could never go mainstream. Non-racist bands like Cock Sparrer, The 4-Skins, The Last Resort, Sham69, and The Cockney Rejects led the way.

While this second wave of skinheads was at first largely apolitical, their penchant for soccer hooliganism made them prime recruits for England's far-right National Front. The Young National Front (YNF) began to recruit second wave skinheads at soccer matches, appealing to skinhead working-class sensibilities by scapegoating immigrants for the decline of the white working class. By 1979, the YNF had established Rock Against Communism, a music festival featuring white nationalist bands. In subsequent years neo-Nazi bands like Skrewdriver would bring hundreds of disaffected youth into the National Front. Along with this came the adoption of a new skinhead aesthetic that included the traditional Fred Perry or Ben Sherman shirt and Doc Marten boots, but added to it a paramilitary edge that included flight jackets, larger boots, more closely cropped hair, and symbols of white nationalism. This bastardization of the aesthetic and its coupling with far-right politics made its way to the United States in the 1980s.

Anti-racist and traditionalist responses to the aesthetic and political hijacking of the original "Spirit of 69'" skinhead subculture were swift. As historian Timothy S. Brown put it:

Reacting against this trend-which they considered a bastardization of the original skinhead style-numbers of skins began to stress the cultivation of the "original" look, making fashion, like music, a litmus test for authenticity. Violators of the proper codes were not skinheads, but "bald punks," a category to which racists-who, in the eyes of purists, failed completely to understand what the subculture was about-were likely to belong. The connection between right-wing politics and "inauthentic" modes of dress was personified in the figure of the "bone head," a glue-sniffing, bald-headed supporter of the extreme right, sporting facial tattoos, a union-jack T-shirt, and "the highest boots possible." Although the emphasis on correct style was not explicitly political, it grew-like insistence on the subculture's black musical roots-out of a concern with the authentic sources of skinhead identity. As such, it was heavily associated with the attempts of left-wing and so-called "unpolitical" skins to "take back" the subculture from the radical right in the early 1980s. [3]

sharp.jpg

In an effort to "take back" the subculture and its symbols from the radical right, Skinheads Against Racial Prejudice (SHARP) was founded in New York City in 1987. Although anti-racist skinheads and left-wing anti-racist skinhead bands like England's The Oppressed had challenged the far right through song and protest, SHARP represented the first attempt to organize skinheads as a multiracial movement against racist, right-wing "boneheads." SHARP's logo was, in part, the logo for Trojan Records, producers of the Rock Steady and ska music so beloved by those first wave British skinheads. In fashion, SHARP emphasized a return to the early styles of skinhead dress, and sought to reclaim the Fred Perry brand (among others) as a symbol of multiculturalism, working-class pride, and the early skinhead subculture in general. As SHARP spread throughout Europe its growth, at times, led to violent clashes with white nationalist skinheads. The Oppressed led the charge in Great Britain, performing confrontational Oi music that pitted the group and its followers firmly against their racist opposition. For example, in their simple four chord song "I Don't Wanna," singer Roddy Moreno belts:

I don't need no bigotry

I know where I'm from

I don't need no racial hate

To help me sing my song

I don't wanna make a stand

But what else can I do?

I don't wanna be like you

Don't wanna fight your race war

Don't wanna bang your drum

I don't wanna be like you

Don't wanna live like scum

The Oppressed associated themselves with groups like Anti-Fascist Action (AFA) and wrote anthems like "The AFA Song" meant to inspire the skinhead left in its fight against the right -- a fight that often resulted in street battles between rival skinhead factions in Europe:

We don't carry shotguns

We don't carry chains

We only carry hatchets

To bury in your brains

So come on

Let's go

So come on

Let's go

A.F.A.

In addition to overtly anti-racist organizations like SHARP, "traditional" or "Trojan" skinheads in the 1980s and 1990s avoided the political question altogether and instead simply decided to live the inclusive values found in the first wave skinhead movement while celebrating working-class pride coupled, at times, with an occasional soft patriotism. Other smaller groups like Red and Anarchist Skinheads (RASH) formed alongside SHARP that added a heavier dose of left-wing politics to SHARP's anti-racist stance.

Both groups have worn the Fred Perry and both have incorporated the laurel wreath symbol associated with the brand into album covers and traditional and anti-racist skinhead tattoos. The Fred Perry polo then, for them, is an object reclaimed, re-sanctified, and restored to its original meaning.

Throughout the 1990s and 2000s, echoes of these conflicts between left, traditional, and right-wing skinheads continued, though never quite reached the fever pitch the conflict had reached in the 1980s.

The Templars (1996), an Oi band from Long Island, NY

The Templars (1996), an Oi band from Long Island, NY

As we move further into this period of political and ideological polarization, brought on by capitalist crisis, we are seeing old partisan battles reignite. It is no surprise then that the Proud Boys have adopted such a politically-charged piece of clothing for their unofficial uniform. For those with an insiders' view of this decades-old culture war, the Proud Boys' adoption of the Fred Perry polo makes an unequivocal statement: we identify with the far-right uses of this brand. The adoption of the Fred Perry is not lost on Antifa, the Proud Boys' primary political opponents. Fashion, as one variety of symbol system, projects a clear political orientation for those able to "read" the language of what is signified by the brand. As anthropologist Edward Sapir pointed out: "The chief difficulty of understanding fashion in its apparent vagaries is the lack of exact knowledge of the … symbolisms attaching to forms, colors, textures, postures, and other expressive elements of a given cultures. The difficulty is appreciably increased by the fact that some of the expressive elements tend to have quite different symbolic references in different areas."

For those who have adopted or who understand the skinhead subculture in all its variegated forms, the Fred Perry, viewed in certain contexts, sends one of three messages: that one espouses white nationalist politics, far-left politics, or that one is a traditional skinhead who celebrates multiculturalism. For those in the latter two camps there has been a long-standing contest to wrest the symbols of the "Spirit of 69'" from the hands of those who would corrupt them. While "ownership" of a brand may seem trivial or ill conceived, this "ownership" embodies a struggle for agency, space, and the dominance of an ideology through appropriation of contested material culture.


Notes

[1] John Clarke, Stuart Hall, Tony Jefferson and Brian Roberts, "Subcultures, Class and Culture," inResistance Through RitualsYouth Subcultures in Post-War Britain, ed. Stuart Hall and Tony Jefferson (London: Routledge, 1993), 7.

[2] Ibid, 76.

[3] Timothy S. Brown, "Subcultures, Pop Music and Politics: Skinheads and "Nazi Rock" in England and Germany." Journal of Social History 38, no. 1 (2004): 157-78.

Fight Back or Go Under: A Modern, Working-Class Call to Action

By William T. Hathaway

The presidency of Donald Trump is going to be a slap in the face of American workers that will wake us up to the reality of social class. Big T's pedal-to-the-metal policies will show us clearly that we are one class, the ruling elite are another class, and our interests are diametrically opposed. Our declining standard of living is essential for maintaining their wealth, and they will do whatever is necessary to continue that. They will jail us, deport us, kill us, anything to crush resistance.

But in the long term they won't succeed.

Why not? Because we, the working people of the United States of America, are stronger than the ruling elite. We are the 99%. Everyone who has to work for someone else for the essentials of living is working class, but many of us have been indoctrinated to emulate and admire the owners. They are a small, parasitical class that has stolen our labor for hundreds of years. The wage slavery they impose saps and undermines our lives, our energies, our futures, even our sense of ourselves. They are truly our enemies.

Their attempts to crush us will teach us that. We'll realize that the rich have not only taken away our possibility for a decent life, they are now taking away our freedom. When we choose to fight back rather than go under, we'll become tougher. The struggle will temper us. Our outrage will become revolt.

The forces of repression will gradually become less effective. Police and soldiers aren't machines; they are workers who have chosen the wrong side. When they realize they are attacking their own people, their loyalty will begin to waver. They'll start disobeying their masters. Eventually, the power structure, weakened from within and without, will grind down, falter, and fall. Then the revolution can succeed with a minimum of violence.

To avoid the unpleasantness of this conflict, many people hope that capitalism can be reformed. That's why progressives and pseudo-leftists such as Bernie Sanders and Jill Stein are popular.

Reformism has been tried ever since the Fabians of the late 19th century, without bringing any lasting changes. Reforms have had only a temporary impact. From the 1950s to the '70s unions were able to force through higher wages and better working conditions in many industries. Back then, capitalists could afford this because the main market for products was the home country, and higher wages stimulated consumption. This Keynesian approach created a bubble of prosperity in North America and Europe that has now burst and can't come back. The hard-fought gains of those days are being reversed because the world market has become more important than the home country. To compete globally with low wage countries such as China, India, and Brazil, corporations here have to slash their labor costs. The pressure of international competition is being shifted onto us, the workers. We are beginning -- just beginning -- to get the same treatment as third world workers.

These conditions will inevitably intensify; capitalism needs ever more profits to keep growing. It finances its expansion through bonds and bank loans, so it needs increasingly more money to pay the interest charges. And it must invest more in plant and equipment to stay competitive. Its rate of profit is always under pressure. And if it stops growing it dies.

Those pressures are increasing as the global economy approaches its limits of exploitable resources and markets. The rival capitalist blocs are fighting among themselves in a dog-eat-dog struggle for survival. To lower costs and hold on to its markets -- to remain top dog -- the US elite are pursuing repression at home and war abroad. The smiley mask that covered the face of the establishment has dissolved, revealing the predatory beast beneath.

A kinder, gentler capitalism is impossible, and the hopeful rhetoric of progressive reformists isn't going to change this economic reality. Their program is designed to divert potentially revolutionary energy into the dead-end of tinkering with the system, trying to fix it. But capitalism isn't broken; this is how it functions. We have to junk it, not fix it. It needs to be replaced with socialism. The two systems are mutually antagonistic, and the struggle between them can't be comprised.

We can win this! It's no more difficult than other evolutionary changes humanity has mastered. This is our time - a historic battle for liberation.

But to defeat the beast we need to be unified. For that we have to heal the divisions the elite fuel within the working class: the antagonisms of white vs. black, men vs. women, straight vs. queer, earlier generation immigrant vs. recent immigrant.

The decisive battleground is not the streets or the ballot box but the workplace. That's where our true power lies, where we can fight and eventually win. Workers run the profit machine. When we stop working, profits stop flowing. Withholding our labor through general strikes is a step towards breaking the power of the owners who have been getting rich from the profits we produce.

This requires being organized, and not in the sell-out capitalist unions we now have. We're going to have to take over these unions and throw out the labor bureaucrats, or form independent militant organizations that really represent us.

Then we'll be able to seize the companies and run them democratically to benefit humanity rather than the elite. It could take 50 years, though, before we're ready to do that. Those years are going to be filled with hard struggle -- not an appealing prospect.

But what's the alternative? Increasingly degraded lives. If we start fighting now, we'll discover a glory in that battle even in our losses, because they teach us and make us stronger. Rebelling is invigorating. It's an authentic life, not the superficial pleasantries of a lackey life.

To eventually win and give our grandchildren a better life (which is really what the human endeavor is about) we must build a revolutionary party that can lead the working class with a successful program. Leftist organizations are now in the process of discussing what that program should be. The more people involved in this discussion, the better the results will be. That's revolutionary democracy.

To take part, not just in the discussion but in the whole magnificent struggle that lies before us, we need to be in an organization. Just being angry isn't enough; unless we actively join with others, we won't be able to build a successful alternative to the capitalist parties.

An organization enables us to support and assist workers' battles. The debates within the group can broaden and clarify our own positions. Working with comrades is an antidote to the isolation that can afflict those who try to go it alone. Bonds of companionship and solidarity sustain us in difficult times. As the system's decay increases and conditions worsen, we're going to need all the help we can get ... and give.

In this protracted fight against capitalism many of our efforts won't show immediate results. An organization is our link to the future. It gives us concrete assurance that when the objective conditions for revolution have finally been achieved, knowledgeable and committed people will be there to make it happen: to overthrow capitalism and build socialism, in which the resources of the world are used to meet human needs rather than to generate profits for a few owners.

To work towards that, each of us should examine the parties and organizations on the Left, find one that matches our orientation, and actively support it. This list of US groups is a good place to start: http://www.broadleft.org/us.htm. The best program I've found is the Freedom Socialist Party's: www.socialism.com.



William T. Hathaway is a Special Forces combat veteran now working to overthrow the empire he previously served. He is the author of Radical Peace: People Refusing War, which presents the true stories of activists who have moved beyond demonstrations and petitions into direct action: helping soldiers to desert, destroying computer systems, trashing recruiting offices, burning military equipment, and sabotaging defense contractors. Noam Chomsky called it, "A book that captures such complexities and depths of human existence, even apart from the immediate message." Chapters are posted at http://media.trineday.com/radicalpeace.

Total Crisis in Egypt: A Marxist Analysis

By Hamid Alizadeh

Sisi came to power in Egypt after millions of people took to the streets to protest over declining living standards and the rising instability and increasingly authoritarian nature of the Muslim Brotherhood government of Mohamed Morsi. He came to power promising political stability and the raising of living standards. But far from solving anything, Egypt under Sisi has entered its deepest crisis in decades.


Scratches on the Surface

Sisi's facade as the strong and intelligent military commander has been shattered time and time again as he has hopelessly failed to tackle even the most simple of problems. His violent crackdowns on protests to quash the revolutionary mood has only managed to embitter the masses even more. The random torture, arrest and disappearance of thousands of young people on the pretext of fighting the Muslim Brotherhood has in fact partially served to give a new lease of life to the Islamist organisation.

In the Sinai Peninsula a few hundred Islamists connected to ISIS and with next to no popular support, have been spreading terror and killing scores of civilians and armed personnel. The mighty Egyptian army has pathetically failed to do anything about it. In fact the army is killing more civilians than terrorists with its indiscriminate bombing. This is a completely counterproductive tactic which has only lead to more anger towards the army.

Together, with the rise of ISIS and Islamic fundamentalist groups in Libya, this insurgency is becoming a seriously destabilising factor in Egypt. The illusion that a powerful army could guarantee the safety of the people and act as a stabilising force has been totally undermined and it is clear that the generals are now worried about the morale within the army itself.


Two Left Feet

With regards to foreign policy Sisi has not been any more lucky. The relationship with its long-time US ally had been weakened due to Barack Obama's heavy criticism over Sisi coming to power. However, Saudi Arabia and other Gulf states filled in the vacuum left by the US by stepping in with $31 billion worth of aid in the past 3 years. This was the key to initially stabilising the Sisi regime. When it came to paying back the Saudis, however, Sisi could not offer much. First he had to hastily draw back from early promises of support for the kingdom over their war in Yemen. Besides regarding the Houthis as a good buffer against Al-Qaeda and other Islamic Fundamentalist organisations, the Egyptian ruling elite knew that the unwinnable conflict in Yemen - where Egypt has already lost one costly war in modern times - would only lead to further instability. The Egyptian masses have no appetite to send their children to fight and die on behalf of the hated Saudi monarchy.

Then, in April, during a visit by Saudi King Salman, Sisi made the surprise announcement of handing over the Red Sea islands of Tiran and Sanafir to Saudi Arabia. This humiliating act of submission to the Al-Saud family caused huge uproar throughout Egypt. Small protests mushroomed all over the country leading to hundreds of arrests and a war of words began between Egyptian and Saudi journalists and TV presenters. In the end, sensing rising tensions, the ruling class had to retreat and a court reversed the decision. Needless to say King Salman was not pleased. The authority of the regime suffered a blow by this affair which also revealed serious fissures within the ruling class.

The Saudi-Egyptian crisis has since then further escalated. The final straw came over the summer as Egypt began a process of rapprochement with Russia . Seeing the relative decline in the role of the US in the region and the rise of Russia, the Sisi regime wants to use the renewed US-Russian conflict to its advantage by using Russia as a means of getting more concessions from the US. Hence the Egyptian navy held its first naval exercise ever with the Russian navy in September followed by other exercises in October. The Egyptian regime has also made several arms purchases from Russia as well as having discussed a possible joint strategy in Libya. All of this was topped by Egypt voting with Russia and against the Saudi/French proposals in the October UN security council meeting which discussed the situation in Aleppo, Syria.

As explained above, the war in Syria and the rise of ISIS and Islamic fundamentalist groups pose a concrete threat to stability in Egypt and the generals are eager to end the crisis as soon as possible. This puts them at odds with a Saudi regime which backs several Islamist proxies in Syria, one of which is ISIS itself. For the Saudis, defeat in Syria poses a serious threat to the future of the kingdom itself. The Saudis demand full loyalty as a minimum return for their financial aid but for Sisi the requests of the al-Saud's could have explosive domestic consequences. The Egyptian "betrayal" at the UN led Saudi Arabia, suddenly and without giving an official reason, to stop the vital supply of refined oil - a part of a $23 billion aid package - to Egypt in October.


A Perfect Storm

The economic shockwave coming from the sudden Saudi aid cut will have a devastating effect on the crisis-ridden Egyptian economy. This in turn will significantly deepen the general crisis of the regime. The decline in the world economy along with Egypt's political instability has driven its economy into a black hole. It was only kept floating just above the surface by the billions of Gulf dollars pouring in each year.

In 2015, investments were half ($14.5 billion) of their 2008 level ($28.5 billion). Foreign investments have collapsed from $13.5 billion to $6.5 billion in the same period. Due to the crisis, it is estimated that the state will be about $15 billion short of funds each year in the coming years. During the 2011-15 period, Egypt has seen an average yearly budget deficit of nearly 12 percent of GDP. In 2015 the public debt reached over 88 percent of GDP, and is projected to reach 94 percent this year.

The government has tried to establish many spectacular projects to find a way out of the crisis. An $8.2 billion dollar expansion of the Suez canal was supposed to double annual revenue from the canal to $13.2 billion a year, but in the context of declining world trade this is impossible. After blocking public canal revenue reports for a period, the August and September reports showed a 10% decrease (!) in canal revenue. Hence the bill for the expansion will be added to the debt of the near bankrupt state. This failure doesn't hold the government back from starting the pharaonic project of building a new Capital city outside of Cairo, the first phase of which will cost over $45 billion. Rest assured the workers and the poor of Cairo will not be the main beneficiaries of the new developments.


Declining Living Standards

The situation of the masses is deteriorating very fast. Official inflation has been floating at 15 percent this year, but will rise higher after the recent devaluation of the currency. Official unemployment levels remains around 13 percent, up from 11 percent in 2011, however just like then the real figure now is certainly higher. Just to remain at these levels, the economy must grow by 5-6 percent per year, yet since the 2011 revolution yearly growth has been just 2 percent, with the exception of 4 percent growth in 2015. Official poverty rates have also been steadily rising up to 27.8 percent in 2015 - the highest rate in 15 years and 2.5 percent higher than in 2010/2011. This year poverty is expected to grow at a far higher rate.

A new IMF "aid" package - with many strings attached - worth more than $12 billion is only worsening the conditions. The IMF is pushing for massive liberalisation and the cutting of the few benefits the Egyptian masses had. In August, electricity prices were raised by 20-40% under a five-year programme that will see power subsidies gradually eliminated. Petrol subsidies are next on the line.

A civil service "reform" will also attack the conditions of the six million people employed by the state and the 20 million who are dependent on public service employment as a source of income. Sisi was the man of the state apparatus with its armed forces of men and the army of bureaucrats, representing all those who felt robbed of their power by the revolution and who felt threatened by a Muslim Brotherhood government which wanted to take its own part of this gigantic network of patronage. It is amongst these layers that Sisi's strongest support is found and a consistent pressure to reduce its size and impose austerity will leave a serious mark on the regime. The debate about these "reforms" in parliament has revealed serious divisions within the regime. While a layer is pushing for liberalisation and attacks on living standards, another layer understands that these attacks could lead to a severe backlash. Yet within the confines of Egyptian capitalism, there is no other solution.

Already the regime has tried to sustain stability by spending vast foreign currency reserves to keep the Egyptian pound artificially high in relation to the dollar. In the context of a decline in the real economy the costs needed to keep the pound up have become even bigger, leading to an acute foreign currency crisis. By the end of October sugar started running out. While the authorities blamed mismanagement, it is clear that the sugar crisis was linked to the low dollar reserves. Sugar prices rose 100 percent. The fear of a spreading crisis led to rising prices on staple commodities while many less crucial products disappeared altogether from the shelves. This was clearly unsustainable. Pushed by the IMF the government had to let the currency float freely on the markets on 3rd November. This immediately resulted in a 50 percent devaluation of the Egyptian pound. Within hours fuel prices shot up 50 percent and other prices are expected to rise.


Anger and Desperation

A mood of anger and dissent is now present amongst the masses. In October a 30-year-old taxi driver named Ashraf Mohammed Shaheen, furious at the government and rising prices, set himself on fire in front of an army office in Alexandria. The news spread quickly on social media with hashtags (In Arabic) of #Bouazizi_Egypt, referring to the street vendor whose suicide sparked the Tunisian revolution.

A video of a Tuk Tuk driver spread like wildfire and became the topic of discussions throughout the country. In the video (Which is well worth watching in full below!) the angry driver sums up the situation very sharply:

"How [can] a state that has a parliament, security and military institutions, ministries of interior and foreign affairs, and 20 [other] ministries end up like this? You watch Egypt on television and it's like Vienna; you go out on the street and it's like Somalia. Before the presidential elections, we had enough sugar and we would export rice. What happened? The top echelon spent 25 million pounds to celebrate, while the poor cannot find a kilogram of rice (…) The government keeps saying that Egypt is witnessing a renaissance, and it collects money for valueless national projects while our education is deteriorating like never before,"

When the journalist asks him where he graduated he replies "I'm a graduate of a Tuk Tuk."

He then goes on:

"How come such large national projects are constructed while we have starving, uneducated human beings whose health is deteriorating. There are three ways for the country to develop, and they are education, health and agriculture. Is this Egypt which gave Britain loans in the past, was the second country in the world to construct railways and whose cash reserves were the biggest in the world? How could we end up like this? Chad, Sudan and Saudi Arabia were part of Egypt, and now a bunch of Gulf countries make fun of us? Those dealers have tricked people under slogans of patriotism, freedom and social justice. Their promises are as far as they could get from democracy and justice. Enough is enough."

The video was quickly removed from the webpages of Al Hayat and the media outlet even started clamping down on independently uploaded Youtube videos of the interview. In the mass media a barrage of accusations ensued against the Tuk Tuk driver, linking him with the Muslim Brotherhood. But this only enraged people even more with thousands of people coming to the man's defence. One woman uploaded a strong defiant video (See below) saying: "Oh president of the Arab Republic of Egypt, you are scared of us that much? (...) because the guy came out and said 'I want to eat and I want to drink?!'".

Another poor man from the rural Upper Egypt posted a video saying:

"This president is an employee like any other…we are tired…we have lost our breath…you want to leave peacefully leave, if not we will force you. (...) We will go on 11/11 ready to die (...) Our revolution demanded justice, freedom and bread and we've got none of it."

After years of almost uninterrupted mobilisations and struggles, the revolutionary movement has ebbed and flowed in the past two years. Tired of the lack of change and disoriented by the rise of the Sisi regime, a certain tiredness crept in. Yet the pressures mounting on the living standards are pushing the masses back onto the arena of struggle once more. In the city of Port Said thousands of people took to the streets (See video below) on 18 October to protest against the rise of rent, shouting slogans such as "house us or kill us" and "we want our rights".


The Ruling Class is Afraid

A whistleblower within the intelligence agency spoke to Middle East Eye about a serious concern amongst the ruling class of an explosive situation developing. The website writes:

"A high-ranking person within al-Mukhabarat al-Amma (General Intelligence Directorate), the country's top security service, told Middle East Eye that reports sent to the presidency late last month highlighted a sharp decrease in both the popularity of the leadership and public support for the state.

(...)

" 'An upheaval is feared in places where there is no awareness of the economic efforts the country is making and where basic services are zero,' he said. He added that dissent, in the form of small angry gatherings, could also suddenly emerge if services promised by the government abruptly ceased.

" 'Look, for example, what happened in Port Said last month or at baby formula distribution branches [in August],' he said."

"In October, thousands of Port Said residents took to the streets, condemning a sudden rise in housing costs. The previous month, dozens of families gathered in front of state-owned pharmaceutical companies to protest against a shortage of subsidised baby formula. The official suggested that these protesters were driven not by political motives but by the sudden end to benefits they had enjoyed."

As is often the case, the bourgeoisie, due to their overview on society come to similar conclusions to the Marxists - albeit from a different class angle. An explosive situation is developing amongst the masses which could burst out into a new stage of open struggle against the regime. Sisi came to power by posing as the defender of the revolution. He promised to solve the economic crisis, to bring stability and to represent the masses. But at each turn he has failed miserably. Far from that, he is now leading the most violent onslaught against living standards in modern Egyptian history. At the root of his problems is the crisis of capitalism which is in turn exacerbated by the parasitic nature of the Egyptian ruling class. With the decline of the economy any attempt to keep living standards afloat will lead to higher debt and a bigger backlash in the future. The IMF package promotes a "cold turkey" cure of getting rid of the debt by slashing subsidies and public employment. But this will only hit demand, thereby dragging the market further down and any end to the vicious debt circle further away.

The ruling class is not blind to the consequences of this. The mood of anger and desperation in the population has seriously alarmed the authorities. The Sisi regime is a counter-revolutionary regime, yet due to its weakness it could have only come to power by pretending to represent the revolutionary masses. The tiredness and relative demoralisation amongst the masses gave Sisi a bit more room to manoeuvre. Yet he has never been able to inflict a decisive defeat on the revolutionary masses. In fact Sisi's first government administration, led by Hazem Al-Beblawi, collapsed under the pressure of a strike wave involving hundreds of thousands of workers. The ruling clique are very keen to crush any mass movements which disrupt the political and economic equilibrium. Yet they have not been strong enough to take such a decisive step. In fact the base of the regime itself has been wavering.

Capitalist Egypt is in a deep crisis. The ruling class is staggering from one disaster to another. It has lost much authority, even amongst its own traditional supporters. Pushed by the attacks on their living standards the masses are being forced to take to the path of struggle again. Yet the main problem remains the lack of a revolutionary leadership to galvanise the movement and lead it to its logical conclusion: the overthrow of the capitalist system.


This was originally published at In Defence of Marxism.

"Enough Is Enough": Prisoners Across The Country Band Together To End Slavery For Good

By Carimah Townes

Siddique Hasan, a self-described revolutionary from Savannah, Georgia, has been waiting for a moment like this one, when prisoners across the country band together and say "enough is enough" when it comes to being treated like a slave.

"It's time for a broader struggle," he told ThinkProgress during his daily phone time in Ohio's supermax prison. "People have to lift up their voice with force and determination, and let them know that they're dissatisfied with the way things are actually being run."

So far this year, prisoners have been doing just that.

In a growing movement largely going unnoticed by the national media, inmates all over the country are starting to stand up against the brutal conditions and abuses they have faced for decades.

Beginning in March, thousands of people locked away in Michigan prisons launched a hunger strike over the amount and quality of food they were served by a private food vendor. That vendor should have been an improvement from its predecessor, which fed inmates refrigerated meat, trash, and rodent saliva. Instead, the new food provider served small portions of watery food. And what started as a seemingly isolated protest at one facility quickly spread to two others in the state.

In April, inmates in seven Texas facilities refused to go to work in protest of astronomical health care costs, their inability to use work time as credit for their parole, and having to live and labor in extreme heat with minimal compensation. In lieu of producing "mattresses, shoes, garments, brooms, license plates, printed materials, janitorial supplies, soaps, detergents, furniture, textile, and steel products," participating strikers stayed in their cells.

"We need to be clear about one thing," an anonymous organizer wrote, "prisoners are not looking for a lazy life in prison. They don't want to spend their sentences sitting in a cell, eating and sleeping. They still will attend every education - rehabilitation and training programs (sic) available. They are not against work in prison - as long they (sic) receive credit for their labor and good conduct that counts towards a real parole-validation."

Then, on May Day, prisoners hundreds of miles away in Alabama launched a strike of their own. Less than two months after riots broke out at William C. Holman Correctional Facility, an Alabama prison that's notorious for gross medical neglect, poor sanitation, and overcrowding, hundreds of detainees in at least three facilities declined to make license plates, sew bedding, and labor in recycling and canning factories for 17 to 30 cents an hour.

One of the prisoners who organized the protest, Kinetik Justice, described the strikes in Alabama as a "struggle for freedom, justice and equality."

"As we understand it, the prison system is a continuation of the slave system, and which in all entities is an economical system," he explained to Democracy Now. "Therefore, for the reform and changes that we've been fighting for in Alabama, we've tried petitioning through the courts. We've tried to get in touch with our legislators and so forth. And we haven't had any recourse."

Finally, in June, Wisconsin followed suit, with a smaller group of prisoners waging a hunger strike against solitary confinement.

At first, strikes in different states appeared isolated, connected only by their common goals. In reality, the actions are part of a unified prisoner movement that's sweeping the country. And they're gearing up for a bigger protest that could force even Wall Street to take notice.


The makings of a movement

Prisons in the United States are inhumane and abusive places, and there is a long history of rising up against mass incarceration. But the level of coordination and solidarity driving the most recent wave of protests is relatively new.

As Industrial Workers of the World (IWW) organizer Jimi Del Duca put it, "The days of divide and conquer -- it's not so easy to do that anymore."

Union members and volunteers with the Incarcerated Workers Organizing Committee (IWOC), a project started by the IWW, are helping prisoners across the country to unionize and fight toward their collective freedom. The IWOC allows prisoners to join the union for free, and had a hand in the Texas, Wisconsin, and Alabama strikes.

Once they join the IWW, detainees can relay information to allies -- and each other -- across state lines. They coordinate and run their own campaigns with the assistance of people on the outside. IWOC sets them up with a network of penpals who eventually become informants, according to Del Duca. Some people, like Hasan, use prison phones and email servers to talk to supporters. In other cases, prisoners use contraband cellphones to get in touch with one another.

Now, they're teaming up with prison reform organizations throughout the U.S. to prepare for a massive strike targeting people's wallets.

"Prisoners make traffic signs. They make license plates. They make sheet metal. They work in shoe shops. Prisoners do all kinds of things and they're not being paid for it," Hasan explained. "These corporations come to the prison and get contracts with them and get cheap labor so they don't have to pay traditional workers. Prisoners get no social security. They get no overtime."

In federal and state correctional facilities around the country, detainees toil in factories or work as field hands for little to no money at all. Prison authorities claim work programs are rehabilitative and give detainees valuable job skills for their reentry. That can be true, with the right program and fair wages. But most prison labor programs are actually contributing to a multi-billion dollar shadow industry. Prisons strike deals with big corporations to provide cheap labor for large kickbacks, while paying workers mere cents. In turn, corporations sell the products supplied by prisoners at market value, and are able to cut costs by firing non-prison workers who have to be paid minimum wage.

The U.S. military,Victoria's Secret,Walmart, and McDonald's are among the beneficiaries of prison labor. Meanwhile, prisoners who perform backbreaking work, such as shoveling snow for 20 cents a day or fighting wildfires for less than $4 a day, can't afford to make phone calls, purchase commissary items, or request medical attention. What little money they do make on the job is nowhere near enough to cover the costs of their survival.

Come September, on the 45th anniversary of thedeadliest prison uprising in U.S. history, prisoners across the country will cease working altogether.

"In one voice, rising from the cells of long term solitary confinement, echoed in the dormitories and cell blocks from Virginia to Oregon, we prisoners across the United States vow to finally end slavery in 2016," reads a call to action posted in April . "Our protest against prison slavery is a protest against the school to prison pipeline, a protest against police terror, a protest against post-release controls. When we abolish slavery, they'll lose much of their incentive to lock up our children, they'll stop building traps to pull back those who they've released."


"We're not slaves"

Hasan is no stranger to fighting back against oppressive conditions. In fact, he's on death row for his role in the 1993 Lucasville uprising that ended with 10 people dead at the hands of prisoners. Prisoners hoped to keep things nonviolent and take guards hostage until they were allowed to make a comment to the press about the brutal conditions they were facing: regular beatings by guards, overcrowding, terrible health care, the inability to talk on the phone for more than five minutes a year. But the nonviolent protest, which Hasan helped plan, didn't go as expected. Instead of simply taking the guards hostage, a bunch of prisoners beat guards with baseball bats and fire extinguishers. Some of them murdered fellow detainees, who they identified as "snitches." Multiple people were raped.

"Things got out of hand. You had a lot of prisoners with a lot of grudges, animosities and hatred in their hearts for prisoners and nonprisoners," Hasan explained to TruthDig last year. Hasan tried to protect the guards and control the chaos, but in the end he was one of five people sentenced to capital punishment for the massacre.

Yet that death sentence hasn't stopped him from fighting for revolutionary change. The prison conditions he's now dealing with have only fueled his fire. He's been on Ohio State Penitentiary's death row for nearly two decades, and participated in numerous hunger strikes for better privileges ever since. His eyes are now set on the national work stoppage.

"What's wrong with me talking about bringing about changes, fighting to be treated fairly, to be treated as an equal?" he asked. "In my mind, I'm not doing anything wrong."

Hasan is one of many people working diligently to get local and faraway allies on board, writing letters and emails, making phone calls, and passing messages through outside supporters.

"When they see that it's hard to beat the system within the system itself, and you get no meaningful redress, then you can't keep doing the same thing over and over again, expecting different results. You have to take another route," he said.

"This intends to be a protracted struggle. How long, I can't say," he continued. "But there are some things that are non-negotiable and some things that are negotiable. We have to wait til we cross that road."

It's hard to measure how much a company or a prison would feel the pain from prison work stoppages. While states currently save millions by employing inmates, cheap labor is easy to come by. At the Holman Correctional Facility in Alabama, Del Duca explained, officials simply replaced the people on strike. Detainees involved in offsite work release programs were brought in to break the strike and resume the work that prisoners refused to do -- making license plates.

A national strike could do more damage, but it's too early and difficult to predict the extent of that damage.

As someone who has been in the system since he was a child, Hasan is familiar with how authorities respond to protest and anticipates that staff will try to paint prisoners as a security risk. Nevertheless, he thinks the winds are truly changing and believes a national work stoppage will force change. Previous strikes Hasan's been involved in have resulted in concessions from prison authorities: phone time, direct contact with fellow prisoners, religious services, and a larger range of movement.

"It's a big scheme that corporate America and the prison system are just taking advantage [and] exploiting prisoners. And they say [we're] the criminals. They ought to take a true look at themselves, because they're the true criminals," Hasan said. "We want to be treated as American citizens. We're not slaves."



This was originally published at ThinkProgress.

Activism or Revolution?: Deciphering Modern Forms of Resistance

By Kevin Bailey

Here in the United States, and the global North in general, there is a lack of clarity regarding activism and revolutionary activity, in fact one is often confused for the other. This is part and parcel of our post-modern condition in which every action, no matter how small, has the intrinsic property of being in and of itself a revolutionary act simply by rejecting dominant cultural narratives or withdrawing from participation in politics, for example. Lifestyle choices like veganism, ethical consumerism, buying fair-trade, or a simple rejection of politics in general, have become substitutes for a political line in many circles on the Left. A negation is thus inverted into a positive affirmation in which the mere act of verbal rejection, or non-participation, or withdrawal/retreat is treated as a substantive revolutionary act. Furthermore, what matters is one's membership to a micro-community, one's inward beliefs and values, and one's outward appearance and individual actions. There is no emphasis on a political and individual transformation in connection to a larger collectivity struggling for general emancipation. That is not to neglect the importance of smaller communities that often do serve the important function of providing personal assistance, empowerment, and support networks to marginalized communities, but rather, that these variants of lifestylism or micro-communities, if self-isoloated and not linked up to a broad emancipatory struggle, are not revolutionary but separatist. And not only that, but as de-politicized and isolated phenomena they can never be revolutionary, only expressions of petty-bourgeois individualism thoroughly tinged with accommodationist leanings towards bourgeois society, or a general apathy or cynicism towards mass struggle and politics.

Of course this notion of a withdrawal, or separation, from political life and struggle, to a retreat into the confines of a self-isolated community mirrors the transformation of bourgeois democracy in the global North from traditional social democratic models of supposedly inclusivist participation to the "low intensity" democracy of neoliberalism. With the prevalence of micro-struggles and a general receding of participatory channels for democratic expression as the State is literally, and quite physically, deconstructed, the notion of activism itself has been transformed. Previously what it meant to be an activist was someone who had been transformed politically, either through a long struggle or through a "revelatory" event (think of the young people who were radicalized by seeing the mass killings in Vietnam on television), and then submerged themselves in the stream of the mass movements and participated in the class struggle for definite political ends. Now activism has become a rejection of political transformation, because it is a rejection of the politicization of things themselves, it is the anti-politics.

Anyone who has witnessed a picket, protest, or rally in recent decades has probably witnessed the following: people standing around holding signs with vague slogans devoid of political content, a few chants lazily cast skyward, and a few raised fists as people march, or even worse, attendees standing silently while listening to some half-dead academic speak on the issue of the day. Of course after all of this is said and done we can wash our hands of guilt, since we did something, we acted, (after all, doing something is better than nothing, right?), and that makes us better than those who did nothing or are ignorant of our cause. But that's the problem, activists have become so satisfied with doing something that they have forgotten to stop and ask the "whys" and the "whats" of that something. Asking that question, which was asked by the activists that came before us, leads straight towards a universalization of struggle, away from separatism and towards political transformation. It leads to class struggle. And why does it lead there? Because a collective conceptualization of your struggle necessitates you grappling with your struggle's relation to all other struggles. Its recognition is anathema to separatism, apathy, cynicism, and identity politics, it leads to a general theorization of a linking up of seemingly disparate micro-struggles, to the recognition of their role in the mass struggle, which in our capitalist world is the class struggle.

Counter to activism, revolutionary activity requires politicization, it requires the revolutionizing of an individual. To most students, thoroughly ingrained with petty-bourgeois ideology, the notion of the necessity of transformation and of incorporating one's own personal or community struggles into a larger struggle screams of an oppressive totalization and marginalization. However, disregarding the rejection in toto of all totalities as being a totalization itself, the notion that one's own struggles have to take a subordinate role, or backseat, to some other issue is missing the point, as well as implicitly privileging one's own struggle over other's. A revolutionary struggle, unlike an activist struggle, is totalizing in that it is the sum total of all oppressed people's struggles for liberation linked and forged through direct experience. This is not a negative as the post-modernist dread of totalization would have us believe, it is a positive. And it is a positive because mass revolutionary, not activist, struggles have led to the liberation of hundreds of millions of people historically (the revolutions in Russia and China freed over 600 million people, across both countries, from the yoke of capitalism, semi-feudalism, and imperialism). Yet, what has the activist line produced? Micro-struggles that lead to gradual reform measures to better the lot of a particular oppressed group while another oppressed group is ignored, until of course their own micro-struggle emerges to lessen their oppression (because it would be "oppressive" or "totalizing" if these two struggles were linked since one is not a direct member of the other's oppressed community or group).

In my own organization, as well as countless others, there is a contradiction between an activist line and a revolutionary line. Or, more specifically, between the line expressing a desire for a depoliticized and loose grouping that wishes to do nothing more than protest this or that, and the line of those who wish to politicize themselves and the masses and march forward towards organizing and building for collective liberation. This activist line must be struggled against, and those who uphold it must be won over to the revolutionary line and be convinced of the necessity of its application. While activism bills itself as the most revolutionary trend, in that it rejects politicization and mass struggle in favor of micro-struggles, inward looking personal development, and depoliticized spaces, it is thoroughly anti-revolutionary. Not only because it opposes the revolutionary line elaborated on here, but because it cannot lead towards a liberation from the oppression that it seeks to end by the methods it employs. While the activist Left in Western Europe and North America continues to naval gaze and search for anti-political solutions to political problems, revolutionaries in India, Turkey, Afghanistan, and the Philippines are seeking to storm heaven, to capture State power and free millions from the chains of capitalism, imperialism, patriarchal oppression, and semi-feudal conditions. They are revolutionaries, not activists.

We must grapple with the fact that our own approach has produced nothing more than a few isolated apparent victories that have done nothing more than ameliorate our existing conditions. We have rejected politics in favor of being cynical or apathetic, we have discarded parties and organization in favor of disunity and a deified decentralization, we have unspokenly privileged our own struggle over those of others, and we have done all of this as the State and capitalism continue their assault on us. We have voluntarily dismantled our own power, our own defense, in the face of the neoliberal offensive and called it liberation. We were wrong, activism was wrong, and it has proven to be a dead end. It may not be easy for many of today's activists to admit this, but it is a political necessity to self-criticize and transform oneself politically in the service of the masses. It's time to come out of the ivory towers, come out of the hermetically sealed safe spaces, come out of our own self-imposed ideological and political exile and step into the class struggle and serve the people. It's time to integrate ourselves with the masses and cast aside petty-bourgeois illusions of separatism, apathy, and cynicism and say that we won't settle for anything less than total emancipation and a destruction of the old society through our collective power. Most importantly, it's time to become a revolutionary in the service of the oppressed peoples, to become more than just the chanter or sign holder that is the activist, to transform oneself politically to fight for liberation. To this I say down with activism, and up with revolution.



This piece was originally published at Necessity and Freedom.

Identity, Inc.: Liberal Multiculturalism and the Political Economy of Identity Politics

By Jacob Ertel

The Left in the United States is at a critical juncture. Then again, it has been for roughly the past 35 years. With the onset of neoliberalism and the dissolution of the class-based politics of the 1960s and 1970s, a new political framework has emerged typified by the politicization of identity. It is this discourse that has prevailed on the Left since the early 1980s, always in tension with popular currents Marxian critique but oft posited as the sole truly radical theory and practice. To be sure, identity politics comes with indisputable benefits, including the reclaiming and centering of historical narratives and a more nuanced understanding of interpersonal forms of aggression and abuse. At the same time, however, certain critical features of Marxian critique have taken a backseat to this framework, which largely abjures a substantive analysis of the material conditions central to capitalist social relations in lieu of the purported deconstruction of institutional norms. In other words, the critique of classism (the individual denigration of people not exhibiting behavior or values associated with certain social classes) has largely superseded the critique of capitalism. It is worth considering, then, whether there is anything inherent about identity politics that necessitates an abandonment of veritable anti-capitalism in lieu of a more individualized form of putative radicalism. Is it purely by chance that the rise of identity politics coincides with the imposition of neoliberalism?

Many might argue that political movements have in fact secured significant victories since the 1980s. This sentiment often hinges on the successes of mainstream gay rights movements, but is perhaps most explicitly embodied by myopic utterances of 'post-racialism' since the beginning of the Obama presidency. However, victories such as the Matthew Shepard and James Byrd Jr. Hate Crimes Prevention Act of 2009, the repeal of Don't Ask Don't Tell, and the election of Obama, do nothing to prevent state violence or the conditions that undergird it; at best they present a hyper-individualized conception of success and at worst they further legitimate the state as the supreme arbiter of rights in its capacity to promote ostensibly progressive social values, but without questioning how such rights are contingent on the state's own monopoly on violence both domestic and abroad. Perhaps most disturbing is that many self-described 'radicals' who share similar critiques of mainstream political movements maintain the central logic of identity politics while espousing a militant rhetoric that claims to challenge white bourgeois norms at the same time as it inadvertently reaffirms them. Identity politics, then, must be rooted in liberalism.

Much has been made of the deficiencies of identity politics and its cousin, liberal multiculturalism; fewer analyses actually trace the genealogy of these discourses. In moving from early liberal theorists to contemporary critics, this essay attempts to briefly sketch such a genealogy. In doing so, it examines the effects of these discourses on the potential for militant anti-capitalist organizing. It is ultimately argued that identity politics serves to further retrench the state's narrative of progress and liberal multiculturalism at the same time that economic stratification only intensifies under neoliberalism, in which appeals to a rights-based framework focused on representing a diversity of experiences do little to mitigate large-scale social upheaval. In this way, the shift from the insurgent materialist perspectives of the 1960s and early 1970s to a politics of identity often plays into same narratives that it positions itself against.


Liberalism and the Individual

The exercising of individual rights is a key tenet of civic liberalism that dates back to the 17th and 18th centuries, first articulated by theoreticians such as John Locke and John Stuart Mill. Mill in particular asserts the primacy of the self-determining liberal subject in contributing to societal progress. Through exercising individual liberties, he argues, "human life also becomes rich, diversified and animating, furnishing more abundant aliment to high thoughts and elevating feelings, and strengthening the tie to which binds every individual to the race, by making the race infinitely better worth belonging to."[1] Such liberty is not without parameters, however. In fact, Mill avers that it is precisely the necessary limits to behavior imposed on individuals through rights that enable "human beings [to] become a noble and beautiful object of contemplation" and fully cultivate themselves.[2] Law serves a paradoxical purpose here: it imposes limits on the individual at the same time as it engenders it through its very constitution. In other words, the individual, as an inherently juridical construct, cannot exist without the law and the limitations it imposes. Mill himself is acutely aware of this contradiction. "Whenever…there is definite damage, or a definite risk of damage, either to an individual or to the public," he explains, "the case is taken out of the province of liberty and placed in that of morality or law."[3] Individual self-determination can thus only be understood as such when it is circumscribed in accordance with the purview of the state's legal personality.

This facet of liberalism presents essential problems for early critics such as Marx. In "On the Jewish Question" in particular, Marx argues that the law's primary function is the maintenance of private property as the central structuring mechanism of society. For Marx, property embodies the truest expression of self-interest, "the right to enjoy one's fortune and to dispose of it as one will; without regard for other men and independently of society…this individual liberty, and it's application, form the basis of civil society."[4] Such enjoyment, however, must also be secured through legal curtailment, as an unregulated expression of self-interest could hinder others' ability to cultivate their own property and thus develop as citizens. In this sense security is a natural consequence of private property and no less foundational to civil society. This dynamic poses an immitigable tension for Marx. If society "exists only in order to guarantee for each of its members the preservation of his person, his rights and his property,"[5] and if such preservation is inherently limiting to individual expression in its truest form, then the individual-and the political community to which the individual contributes-exists as a mere means for the preservation of rights. [6] Within this framework, the bourgeois property owner becomes the symbol of authenticity as the personification of liberal rights. This is why for Marx the achievement of "political emancipation" is ultimately futile as a finite strategy: political rights entail state recognition, and thus the perpetuation of the capitalist mode of production in which rights are constituted as an indispensable precondition.


Liberal Multiculturalism as 'American-ness'

Liberalism has endured as a central philosophical strain centuries after Mill formulated his famed treatise. Indeed, liberalism's emphasis on individual liberty, unregulated market rationality, and universality characterizes both the social dynamics and capital flows that permeate society. Yet it is important to interrogate the codification of individual freedom within a given set of all encompassing, state-legitimated rights. It is easily observed that not everyone residing in liberal states receives truly equal treatment; more often than not the law may appear to operate unfairly, and its ostensible commitment to equality can undermine radically unequal material conditions. Black people in the United States, for example, have been particularly subjected to tremendous physical violence, but also legally excluded from civic participation. Many activists and scholars believe that because of this, an intuitive approach to political agitation should involve advocating for greater state recognition. This stance takes for granted that, as Will Kymlicka puts it, "accommodating ethnic and national differences is only part of a larger struggle to make a more tolerant and inclusive democracy…An adequate theory of the rights of cultural minorities must therefore be compatible with the just demands of disadvantaged social groups…." [7] Kymlicka's proposition is important because it attempts to mitigate social inequities through a multicultural and rights-based framework deemed able to accommodate historical, social, and cultural differences. Rather than emphasizing the benefits of legal universalism, Kymlicka acknowledges that a blanketed application of the law is insufficient.

His provocation is less successful in its application, however. In positioning "the fact that anyone can integrate into the common culture, regardless of race or color"[8] as the great triumph of liberal democracy, Kymlicka participates in the very mode of erasure he seeks to ameliorate by failing to interrogate the composition of the "common" (read: middle-class, white) culture into which minorities are purportedly choosing to incorporate themselves. His assertion that "…[Latino] immigrants who come to the United States with the intention to stay and become citizens…are committed to learning English and participating in the mainstream society,"[9] for example, whitewashes any semblance of difference by commending minority groups for their ability to effectively shed such difference in striving for political recognition. On the other hand, Kymlicka misunderstands the effectiveness of specific legal provisions, claiming that "…national minorities in the Unites States have a range of rights intended to reflect and protect their status as distinct cultural communities, and they have fought to retain and expand these rights."[10] Kymlicka takes this to signify the superiority of liberal democracy while characterizing integration into the US legal framework as liberalism's crowning achievement.

On the contrary, the dual subsumption and glorification of difference is foundational to US nation building. To recall Marx, it is the normalization of political emancipation-as opposed to full human emancipation-as the main form of struggle that naturalizes the capitalist social order by positing the bourgeois property owner as the telos of human progress. Reading Kymlicka through Mill in conjunction with Marx, then, illustrates that liberal multiculturalism presupposes a universal standard that both inherently limits individual expression through the incorporation of minority groups into a presumptively 'common culture' premised on specifically normative discourses and institutions. This mode of incorporation circumvents the potential for opposition to capitalism while simultaneously producing newly racialized subjects who are excluded from the political rights now propounded as the fullest actualization of freedom. Jodi Melamed explains how this dynamic has been maintained through the US' efforts to promote racial equality by espousing a formal policy of "racial liberalism" not dissimilar to Kymlicka's propositions. Writes Melamed, "…the liberal race paradigm recognizes racial inequality as a problem, and it secures a liberal symbolic framework for race reform centered in abstract equality, market individualism, and inclusive civic nationalism. Antiracism becomes a nationally recognized social value and, for the first time, gets absorbed into US governmentality." [11] Moreover, the official antiracism of the post-war period can be read as constitutive in and of itself of US nationalism, as it becomes a rationalization for transnational capitalism and foreign intervention in the name of US interests. [12] The "suturing of liberal antiracism to US nationalism, which manages, develops, and depoliticizes capitalism by collapsing it with Americanism," Melamed writes, "results in a situation where 'official' antiracist discourse and politics actually limit awareness of global capitalism."[13] In other words, a policy of racial liberalism positions the US as a fully multicultural state necessarily counterpoised to the "monoculturalism" of non-Western societies.[14]

Multiculturalism as American-ness now reflects a universal subject, construed as a victory against racism at the same time as it is repurposed to further entrench global capitalism.[15] Liberal multiculturalism here functions not only with regard to race, but all non-normative identities. A pertinent example is the enfolding of queer people into the narrative of US nationalism after the September 11, 2001 attacks. As Jasbir Puar explains, "…even as patriotism immediately after September 11 was inextricably tied to a reinvigoration of heterosexual norms for Americans, progressive sexuality was championed as a hallmark of US modernity." Despite this glorification of heteronormativity, "the United States was also portrayed as 'feminist' in relation to the Taliban's treatment of Afghani women…and gay-safe in comparison to the Middle East." [16] Puar's insight demonstrates the ease with which non-normative cultural narratives are incorporated into US nationalism under liberal multiculturalism and subsequently recast as no less normative than Marx's bourgeois property owner. Queerness is still politicized, but not as an oppositional identity; rather, capitalism, orientalism, and heteronormativity are grafted onto it and reconstitute it as the expression of truly American values.


The Political-Economy of Identity Politics

Though is crucial to identify the development of liberal multiculturalism as essential to the naturalization of capitalism, it is also worth gauging the extent to which liberal multiculturalism has been enmeshed within larger political-economic processes such as the dissolution of Fordism. As the post-war Fordist model of standardized mass production and mass consumption began to outpace more relaxed consumption patterns, Fordism's systemic rigidities began to negatively impact its ability (in tandem with a relatively strong Keynesian welfare state) to mitigate capitalism's volatility. When exogenous factors such as the OPEC oil shock of 1973 compounded this dynamic, firms attempted to deal with these increasingly unsustainable political-economic features by diversifying their production lines to spike demand, a tactical shift made possible through the flexibilization of production along with the growingly transnational character of capital flows. Many firms moved their production lines off shore and marked up prices by way of customization at the same time as production costs were drastically lowered. As Wolfgang Streeck argues, however, a new accumulation regime is not just a new accumulation regime: it engenders a new individual.[17]

Within a globalizing economy, the expression of individual autonomy increasingly rests upon the exercising of agency now inextricable from the political economy of customized consumption. Streeck refers to this dynamic as "a way for individuals to link up to others and thereby define their place in the world" in which one may "conceive an act of purchase…as an act of self-identification and self-presentation, one that sets the individual apart from some social groups while uniting him or her with others."[18] It is not as though individuals regularly defined themselves in contrast to normative identities before the neoliberal turn, through a range of practices not inherently contingent on the act of consumption; however, the development of identity politics in conjunction with neoliberalism's emergence at the very least shares an affinity with the differentiated patterns of individuation present within the flexibilized production processes explicated by Streeck, in which politics is decontextualized as "individual market choice trumps collective political choice."[19]

Fordism's demise contributed to the fundamental restructuring of the Left in the US. The class-based politics of Left movements began to erode as New Right politicians like Reagan and Thatcher grew to ascendance in the late 1970s and early 1980s and used the inflationary crisis as a means to radically restructure their respective countries' economies. Such a restructuring involved scaling back social welfare institutions, busting unions, and imposing austerity measures, all of which present grave consequences for the ability of the working class to sustain itself politically. Whereas the New Left of the 1960s and 1970s had largely foregone an analysis of cultural difference (often to a fault) in lieu of forming strong class-based alliances, Left movements arising during the 1980s began to mirror the individualized ethos and distrust of political institutions embodied by neoliberal governments. As Adolph Reed Jr. notes, within the purview of this new form of identity politics, "as in Thatcher's apothegm, there is no such thing as society, 'only individuals and their families.'"[20] With the subsequent rightward turn of the Democratic Party in the US, moreover, much of the working class "…by and large proceeded to distance itself from the New Left's agenda, no longer seeing themselves reflected in or spoken for by its politics or its electoral strategies."[21]

Originally conceived in the late 1950s as a response to the bureaucratic, top-down approach of the Old Left, the New Left had attempted to politicize identity throughout the 1960s and early 1970s in response to the Vietnam War and virulent racism on the home front. Though the movement often included significant numbers of people of color and sexual minorities, the explicit politicization of these identities was never understood as central to its functioning.[22] The emergence of identity politics, in contrast, represents "the achievement of minority public 'voice,' metaphorically speaking, an enfranchisement of black, female, gay, bisexual, and ethnic communities," both within intentional political communities and the state at large.[23] This structuring of political communities by way of politicized identity takes as its foundation that the achievement of "social and economic equality" depends on increasing "political equality." [24] Here we can begin to outline how identity politics as a contemporary iteration of Left radicalism is in fact inextricable from the regimes of racial liberalism and liberal multiculturalism.


Identity, Inc.

The aim here is not to critique identity politics in and of itself as a method of organizing, but rather to demonstrate how compatible it is with the discourse of liberal multiculturalism. Identity politics in part arose as a reaction to the New Left's inability to account for difference in its composition. At the same time, a range of political-economic factors such as the collapse of Fordism and the consequent restructuring of the welfare state dissolved the New Left's ability to maintain a veritable anti-capitalist disposition. Reed also points to the notable retreat of the Left into academia and the materialization of identity politics as a corollary of cultural studies and post-structuralist discourse characterized by the "rejection of any form of centralizing power or notion of objective truth."[25] In practice, according to Reed, this discourse translates into "a focus on the supposedly liberatory significance of communities and practices defined by their marginality in relation to systems of entrenched power or institutions, a preference for strategies of 'resistance' to imperatives of institutions and 'transgression' of conventions rather than strategies aimed at transformation of institutions and social relations," and the belief that radical political movements should be composed of "groups formed around ascriptive identities that relate to one another on a principle of recognizing and preserving the integrity of their various differences." [26] Reed opposes identity politics because he believes it uncritically accepts capitalist social relations by focusing its efforts on transgression of institutional norms rather than on institutions themselves. In recalling Puar's explication of the manipulation of queer narratives after September 11, Reed's concern is understandable because of how seamlessly difference is codified through narratives of societal progress and liberal social values that both pass implicit judgment on those who continue to reside outside the parameters of normative liberal discourse, while legitimating imperialist projects abroad in opposition to putatively less-accepting 'monocultural' states.

At the same time, activists and scholars have argued in defense of identity politics as a radical discourse that enables the "re-creation of minority histories in a public sphere that had long been hostile or indifferent to narratives of that self and community." For Grant Farred, "Identity politics…represents not only the marginal subject speaking back, but a more engaging philosophical project: the oppressed not only resisting but also negotiating the limitations of agency."[27] In other words, the reclaiming of historical narratives and the construction of intentional communities through identity politics embodies the redefining of state-imposed limitations to self-determination and can thus contribute to both radical social transformation and a more nuanced and culturally aware Left. Indeed, potential exists for identity politics to enable the construction of previously censored histories or cultural narratives. There is certainly a perennial need within the Left for more complex understandings of power, for more less dogmatic visions of emancipation, and for a more expansive formulation of class-based politics. Yet while all this may be true, Wendy Brown explains, identity politics is "partly dependent on the demise of a critique of capitalism and of bourgeois cultural and economic values," and "tethered to a formulation of justice which, ironically, reinscribes a bourgeois ideal as its measure." [28]


Discursive Dilemmas

Drawing on Foucault's theoretical contributions, Brown notes that identity itself is produced through disciplinary mechanisms that, when combined with liberalism's true inability to provide the universal protections it claims to embody, results in "the emergence of politicized identity rooted in disciplinary productions but oriented by liberal discourse toward protest against exclusion from a discursive formation of universal justice." [29] In other words, the politicization of identity is discursively ineluctable from liberalism's claim to universality. Through this form of protest, identity politics is driven by an inherent desire for incorporation into this universal framework, one that, as we have seen through Mill and Kymlicka, has come to tolerate a degree of diversity while presupposing the universal standard of the bourgeois white male property owner. Such a standard can only function when codified through the conferral of rights. Brown questions that if it is "this ideal against which many of the exclusions and privations of people of color, gays and lesbians, and women are articulated, then the political purchase of contemporary American identity politics would seem to be achieved in part through a certain discursive renaturalization of capitalism that can be said to have marked progressive discourse since the 1970s."[30]

None of this is to deride the tactics of various social and political groups, but to acknowledge how the destruction of the Fordist-Keynesian regime has made it more difficult to center an analysis of class when the already-insubstantial institutions of class-based social cohesion have been so drastically eroded since the 1970s and 1980s especially. In this way we may understand neoliberalism not solely as the political-economic reassertion of free market rationality, but also as the reconstitution of Mill's brand of civic liberalism through a multicultural discourse that, as Brown notes, "retains the real or imagined holdings of its reviled subject-in this case, the bourgeois male privileges-as objects of desire." [31] Identity politics thus necessarily "abjure[s] a critique of class power and class norms precisely because the injuries suffered by these identities are measured by bourgeois norms of social acceptance, legal protection, relative material comfort, and social acceptance."[32] The politicization of identity under neoliberalism thus arises through the exclusion of identity from liberalism's presumptively universal subjectivity, thus reinstalling the ideal of the white bourgeoisie as the base expression of such subjectivity. Politicized identity requires the maintenance of this universal subjectivity, as well as its own exclusion from it, in order to endure as identity itself.[33]

As a vehicle for protesting exclusion through the incorporation of the interests of social groups into the bourgeois power structure, identity politics inadvertently reifies it while framing rights, recognition, or (in its most militant variation) the transgression of norms as the actualization of resistance. What might an alternative political praxis to identity politics look like, then? How can the liberalism at the core of identity politics actually be contested when it seems to be so pervasive within a range of radical leftist circles? It is difficult to know for sure. Perhaps it would entail a recommitment to challenging the liberal discourse through which capitalism is legitimated. Perhaps it would include a recognition of and sensitivity towards the intersectional character of difference while seeking to destabilize the paradigm of transgression-as-revolution in lieu of a more fundamentally materialist framework that specifically prioritizes working class struggle. Perhaps it would mean a re-articulation of identity as a fluid rather than a historically and biologically fixed point while continuing to center the importance of historical and cultural narratives. These are merely provocations, however; it is ultimately up to the people to decide.



Works Cited

Brown, Wendy. "Wounded Attachments." Political Theory, Vol. 21, No. 3 (August 1993), pp. 390-410.

Farred, Grant. "Endgame Identity? Mapping the New Left Root of Identity Politics." New Literary History, Vol. 31 (2000), pp. 627-648.

Kymlicka, Will. "The Politics of Multiculturalism," in Multicultural Citizenship. Oxford: Oxford University Press, 1995.

Marx, Karl. "On the Jewish Question," in The Marx-Engels Reader, ed. Robert Tucker. New York: W.W. Norton and Company, 1978.

Melamed, Jodi. "From Racial Liberalism to Neoliberal Multiculturalism." Social Text 89, Vol. 24, No. 4 (Winter 2006), pp. 1-24.

Mill, John Stuart. On Liberty, in 'On Liberty' and Other Writings, ed. Stefan Collini. Cambridge: Cambridge University Press, 1989.

Puar, Jasbir. Terrorist Assemblages: Homonationalism in Queer Times. Durham: Duke University Press, 2007.

Reed Jr., Adolph. Class Notes: Posing as Politics and Other Thoughts on the American Scene. New York: The New Press, 2001.

Streeck, Wolfgang. "Citizens as Customers: Considerations on the New Politics of Consumption." New Left Review, Vol. 76 (July-August 2012), pp. 27-47.

Young, Iris Marion. "Polity and Group Difference: A Critique of the Ideal of Universal Citizenship," in Theorizing Citizenship, ed. Ronald Beiner. Albany: State University of New York Press, 1995.


Citations

[1] John Stuart Mill, On Liberty, in 'On Liberty' and Other Writings, ed. Stefan Collini (Cambridge: Cambridge University Press, 1989), 60.

[2] Ibid.

[3] Ibid, 80.

[4] Karl Marx, "On the Jewish Question," in The Marx-Engels Reader, ed. Robert Tucker (New York: W.W. Norton and Company, 1978), 42.

[5] Ibid, 43.

[6] Ibid.

[7] Will Kymlicka, "The Politics of Multiculturalism," in Multicultural Citizenship (Oxford: Oxford University Press, 1995), 10.

[8] Ibid, 15.

[9] Ibid, 8.

[10] Ibid, 4.

[11] Jodi Melamed, "From Racial Liberalism to Neoliberal Multiculturalism," Social Text 89, Vol. 24, No. 4 (Winter 2006), 2.

[12] Ibid.

[13] Ibid, 6.

[14] Ibid, 8.

[15] Ibid, 6.

[16] Jasbir Puar, Terrorist Assemblages: Homonationalism in Queer Times (Durham: Duke University Press, 2007), 41.

[17] Wolfgang Streeck, "Citizens as Customers: Considerations on the New Politics of Consumption," New Left Review, Vol. 76 (July-August 2012), 35.

[18] Ibid.

[19] Ibid, 44.

[20] Adolph Reed Jr., Class Notes: Posing as Politics and Other Thoughts on the American Scene (New York: The New Press, 2001), xxvi.

[21] Grant Farred, "Endgame Identity? Mapping the New Left Root of Identity Politics," New Literary History, Vol. 31 (2000), 634.

[22] Ibid, 636.

[23] Ibid, 631.

[24] Iris Marion Young, "Polity and Group Difference: A Critique of the Ideal of Universal Citizenship," in Theorizing Citizenship, ed. Ronald Beiner (Albany: State University of New York Press, 1995), 185.

[25] Reed, Class Notes, xiv.

[26] Ibid.

[27] Farred, "Endgame Identity? Mapping the New Left Roots of Identity Politics," 638.

[28] Wendy Brown, "Wounded Attachments," Political Theory, Vol. 21, No. 3 (August 1993), 394.

[29] Ibid, 393.

[30] Ibid, 394.

[31] Ibid.

[32] Ibid.

[33] Ibid, 398.

Corporatism 2.0: Wal-Mart and the Modern Corporate Business Structure

By Colin Jenkins

Quick... answer this question: Who pays Wal-Mart's workforce the money necessary for them to sustain? Independent franchisees? No. Wal-Mart's board of directors? Nope. Wal-Mart's shareholders? Not even close. The answer is us. You and I. In fact, on average, American taxpayers pay a staggering $2.66 billion dollars a year to Wal-Mart workers. [1] Why? Simply put, because they must eat. And, so Wal-Mart executives can keep more of the company's "profit" to themselves and their shareholders. How much profit? How about $16.4 billion in 2011 alone. [2]

Hence, the modern corporate business structure is upon us. As much nonsense as we must endure from right-wing politicians, outspoken Randian "libertarians," and hired financial guns about the powers of the "free market" and the rewards of "business savvy," the fact of the matter is that without a supportive State structure to prop them up, corporations like Wal-Mart would be in trouble. Well, not necessarily in "trouble." But, if these monstrosities were unable to rely on the "Welfare State" to supplement their workforce, they would most certainly be forced to pay a livable wage. And if so, in Wal-Mart's case, that $16.4 billion in shareholders' profit would probably look more like $4 billion. Not too shabby, especially for a family that currently owns $100 billion in accumulative wealth, which is more than 130,000,000 (yes, that's 130 million) Americans - roughly half of the entire country - combined can say for themselves. [3]

Of course, big business using the government as a tool for creating large amounts of profit is nothing new. The original robber barons, namely rail and banking tycoons at the turn of the 20th century, notoriously used the federal coffers to fatten their own pockets in the name of "public interest" and "investment projects." However, today's retail giants like Wal-Mart have unveiled a new brand of corporatism - one that goes beyond the in-your-face style of the government "contracts" of old. The arrival of Reagan's "Conservative Revolution" of the 1980s ushered in a new, sophisticated and sleek style of corporate entitlements. This neoliberal blueprint, which cries for "laissez faire" and "free markets" while secretly co-opting government - and which champions and "legitimizes" corporate power and privilege - has created nothing more than a Gilded Gomorrah; a landscape that places corporate entities on a pedestal, relieves them of any and all social responsibility, creates too-big-to-fail businesses and banks, and has cemented the seemingly absurd notion of "corporate personhood."

Corporatism 2.0, like any updated version, borrows the structure set by its predecessor, repairs and improves prior shortcomings, and adds new features that are designed to enhance experience and effectiveness. Building on a centuries-old foundation set by plantation tyrants, patroonships, feudal lords and industrial barons; modern-day corporations, despite their anti-government and anti-tax rhetoric, ultimately depend on the state to protect their private interests. Much like the privileged landowner of the past, who was "ardently individualistic in that he demanded, and was accorded, the unimpaired right to get land in any way he legally could, hold a monopoly of as much of it as he pleased, and dispose of it as he willed," [4] the corporate man of this era rests easily under the blanket of state power. And just as the old plantation lord asserted this "individualism," "calling upon Society, through its machinery of Government, for the enactment of particular laws, to guarantee him the sole possession of his (vast amounts of) land and uphold his claims and rights by force if necessary," so too does the modern corporate entity seek and receive unrestrained power. They "yoke society as a partner" as long as "society" allows them the power to accumulate as much as they wish. [5]

Despite the new trends that have accompanied these "upgrades," old-fashioned direct subsidies are still in play. For example, Wal-Mart has received public funds (taxpayers' money) "to build retail stores and a network of nearly 100 distribution centers to facilitate its expansion." In fact, "over 90% of the company's distribution centers have been subsidized by local, state and federal government." [6] A recent study conducted by Good Jobs First found "244 Wal-Mart subsidy deals with a total value of $1.008 billion;" and reported that "taxpayer dollars have helped individual stores and distribution centers with everything from free or cut-price land to general grants." One example provided in the report focused on Sharon Springs, N.Y., where "a distribution center made a deal with an industrial development agency for the agency to hold the legal title to the facility so Wal-Mart could evade property taxes - a deal which will ultimately save Wal-Mart about $46 million over the life of this one agreement." [7]

While the ideology of corporatism - and the many practices that accompany it - hasn't changed, the techniques have. Today's corporate structure relies heavily on covert activities, government legislation, and "activist judges" to carry out its agenda. The formation of "Super PACs" - legitimized by the Supreme Court's Citizens United decision - has joined "union busting," price gouging, and perhaps the newest trick in their bag - workforce supplementation via government welfare programs - to allow corporations like Wal-Mart to use the state in some ways, and to supersede it in others. The most recent update to this system of "socializing costs and privatizing gains" has been the introduction of "backdoor subsidies" which amount to indirect avenues of public subsidization. Like many corporations seeking to maximize their bottom line, Wal-Mart's executives convene regularly to discuss "business plans" and "strategic maneuvering." Since profit equals total revenue minus total cost (In the most basic economic sense), there are two elementary means to maximizing said profit: (1) increase revenue, and/or (2) decrease costs. And since a good chunk of a company's "costs" come in the form of paying its workforce - the less a company pays its workers, the more profit goes to its executives and shareholders.* Hence, the formation of a "business plan" that seeks to use the government "safety net" and "welfare" programs to offset the company's costs.

This "business plan" includes a concerted effort by Wal-Mart's executive headquarters and management to educate and refer their workforce to public assistance programs. A January 2012 Wal-Mart Associate Benefits book provides a directory so associates can locate their local Medicaid office. [8] "Instead of providing affordable health insurance, Wal-Mart encourages its employees to sign up for publicly funded programs, dodging its health care costs and passing them on to taxpayers," Jenna Wright explains. "The company is the poster child for a problem outlined in a 2003 AFL-CIO report on Wal-Mart's role in the healthcare crisis: "federal, state and local governments" - American taxpayers - must pick up the multi-billion-dollar tab for employees and dependents, especially children, of large and profitable employers who are forced to rely on public hospitals and other public health programs for care and treatment they need but cannot obtain under their employers' health plans." [9]

In order to maintain excessive rates of executive pay (Wal-Mart'sCEO, Mike Duke, gets paid 1,034 times morethan the median Wal-Mart worker, according to a new analysis by PayScale), and to avoid paying its workers' a livable wage (Half of Wal-Mart workers made less than $22,400 in 2012, according to PayScale, which is below poverty level for a family of four), the company relies on programs such as food stamps, Medicaid, HEAP and Section 8 rental assistance. [10] Because of this, "reliance by Wal-Mart workers on public assistance programs in California alone comes at a cost to the taxpayers of an estimated $86 million annually; this is comprised of $32 million in health related expenses and $54 million in other assistance." [11] On average, a single Wal-Mart location requires "$420,750 in tax dollars for employee assistance a year, working out to $2,103 per worker," to operate. Broken down, this includes: $36,000 a year for free or reduced school lunches (assuming that 50 families of employees qualify); $42,000 a year for Section 8 rental assistance (assuming that 3% of the store employees qualify); $125,000 a year for federal tax credits and deductions for low-income families (assuming that 50 employees are heads of households with a child, and 50 employees are married with two children); $108,000 a year for the additional federal contribution to state children's health insurance programs (assuming that 30 employees with an average of two children qualify); $100,000 a year for additional Title I expenses (assuming 50 families with two children qualify); and $9,750 a year for the additional costs of low-income energy assistance. [12] On a national scale, these "backdoor subsidies" amount to $2.66 billion annually in Food Stamps and other taxpayer assistance, and over $1.02 billion a year in healthcare costs. [13]

During a time when the working class has essentially become the "working poor," we, as a society, are confronted with only a few options. We can either demand that corporations like Wal-Mart, who are enjoying record-breaking profit margins year after year, start paying a livable wage to their workers,or we must pay Wal-Mart's workforce for them. As the stock market continues to rise to unprecedented levels - a reflection of the immense success being enjoyed at the very top of the socio-economic ladder - and considering that Wal-Mart's CEO, executive team and shareholders are major benefactors of this "success," the latter choice really shouldn't be an option. Like the majority of us who must participate in a system that compels us to sell ourselves for wages in order to sustain, Wal-Mart's workforce deserves, at the very least, the dignity of earning a living. And we, as taxpayers, owe it to ourselves to demand that Wal-Mart starts paying livable wages and stops forcing their operational costs onto us. If you accept the status quo, you've already been taken. And after your next trip to Wal-Mart, as you walk out staring at your receipt in admiration, keep in mind that you've already paid for those "savings."


Notes

* It's important to tackle the misconception that labor costs have a direct effect on the prices of goods - in other words, higher wages will automatically equal higher prices on goods - a notion that is simply not true, especially considering the retail scale and profit margin of a company like Wal-Mart, where there is a substantial pool of top-tier profits that come into play long before consumer prices should.

[1] [Arindrajit Dube, Phd, and Ken Jacobs. Hidden Cost of Wal-mart Jobs: Use of Safety Net Programs by Wal-Mart workers in California. UC Berkeley Labor Center, August 2, 2004.

[2] Ibid

[3] Reagan's "Welfare Queen" FOUND! Monday, 03 December 2012. By Thom Hartmann and Sam Sacks The Daily Take

[4] Myers, Vol 1, pp. 104-105

[5] Ibid

[6] Shopping for Subsidies: How Wal-Mart uses Taxpayers money to fund its never-ending growth. Philip Mattera and Anna Purinton, Good Jobs First, May 2004.

[7] Ibid

[8] Why Wal-Mart Loves Welfare, California Progress Report. Bobbi Murray, 3/14/12

[9] Wal-Mart Welfare: How taxpayers subsidize the world's largest retailer. Jenna Wright, Dollars and Sense magazine, January/February 2005.

[10] Walmart's CEO Paid 1,034 Times More Than The Median Walmart Worker: PayScale The Huffington Post | By Bonnie Kavoussi Posted: 03/29/2013 1:18 pm EDT

[11] Arindrajit Dube, Phd, and Ken Jacobs, 2004.

[12] Everyday Low Wages: The Hidden Price we all Pay for Wal-Mart
A Report by the democratic staff of the Committee on Education and the workforce -
US House of Representatives, February 16, 2004.

[13] How Does That Make Any Sense? Jill Klausen. The Winning Words Project, 2012.