Calibrating the Capitalist State in the Neoliberal Era: Equilibrium, Superstructure, and the Pull Towards a Corporate-Fascistic Model

By Colin Jenkins

The following is Part one of a multi-part series, "Applying Poulantzas," which analyzes the work of Greek Marxist political sociologist, Nicos Poulantzas, and applies it to the unique political and economic structures found under neoliberalism and post-industrial capitalism.



Since the capitalist formation of relations between what is perceived as the 'public sector' and the 'private sector,' traditional nation-states and their governing bodies have played a major role as facilitators of the economic system at-large. This became a necessary supplemental component as localized economies, which were dominated by agrarian/plantation life, gave way to industrialization and subsequent mass migration into urban centers, thus introducing new industrial economies based in the manufacturing/production process. With the advent of wage labor came predictable outcomes of capital accumulation and a perpetually increasing polarization between the owning class and working class. And with this growing inequality came the notions of worker collectivization and unionism which, absent any equalizing measures taken by the State, were the only sources of hope for workers who quickly found themselves, their livelihood, and their family's well-being at the mercy of a rapidly fluctuating and exploitative labor market. Work was often hard to come by and, when it was available, the wages "earned" were barely enough to cover basic necessities like food, clothing and shelter - provisions which had long been commodified to create expanding avenues of profit for the owning class.

The inherent instabilities created by this economic system — a system that exists for the sole purpose of creating or maintaining individual/personal wealth (as opposed to preserving collective/societal wealth) — require components that act solely as stabilizers. Despite its shunning, the existence of society — or "the aggregate of people living together in a more or less ordered community" — not only remains, but actually serves as the casing for which this system must rely on, or more aptly, capitalize from within. And because of this reliance, the instabilities and contradictions that simultaneously represent natural byproducts and threats become common growths as the result of a counterintuitive and inhumane arrangement, and must be kept in check through a delicate (though not necessarily intricate) balancing act.

In order to "balance" competing interests - in this case the "dominant" and "dominated" classes - the political sphere, a major element of the State apparatus, assumes a vital role. As such, Nicos Poulantzas, building upon earlier theoretical contributions from the likes of Antonio Gramsci, details the dynamic process whereas the state serves as a facilitator to the unstable equilibrium that is produced by the internally antagonistic capitalist system. Ultimately, through this act of facilitating, the state (by deploying its political power) negotiates a perpetual series of "compromises" in the form of economic "sacrifices" which are accepted as a necessity by the dominant classes; and which are precisely aimed at creating a limited equilibrium that ensures a minimal degree of social stability (maintained by the political superstructure) atop the inherently asymmetrical economic base.

Poulantzas explains:

"…political power is thus apparently founded on an unstable equilibrium of compromise. These terms should be understood as follows: 1) Compromise: in the sense that this power corresponds to a hegemonic class domination and can take into account the economic interests of certain dominated classes even where those could be contrary to the short-term economic interests of the dominant classes, without this affecting the configuration of political interests; 2) Equilibrium: in the sense that while these economic 'sacrifices' are real and so provide the ground for an equilibrium, they do not as such challenge the political power which sets precise limits to this equilibrium; and 3) Unstable: in the sense that these limits of the equilibrium are set by the political conjuncture." [1]

Gramsci tells us, "The life of the state is conceived of as a continuous process of formation and superseding of unstable equilibria… between the interests of the fundamental group and those of the subordinate groups - equilibria in which the interests of the dominant group prevail, but only up to a certain point, i.e. stopping short of narrowly corporate interest."[2] In other words, as the capitalist system naturally bends toward a corporate-fascistic state of being through the simultaneous developments of capital accumulation and mass alienation - thus forming structures of domination that extend from the economic base and into the political, social, and cultural realms - there develops a need to stabilize the fragile nature (in the sense that such imbalance is a constant threat to the societal structure at-large) of this system.

The need to maintain this equilibrium exists as long as a wholly functioning society is requisite for capitalist expansion - or, as long as worker-consumers represent viable targets of exploitation. In Political Powers and Social Classes, Poulantzas identifies certain measures that represent embedded concessions on the part of the owning class, carried out by the state apparatus through a systematic process that is relatively fluid and effortless (though, as Poulantzas points out, competing interests exist even within this elite bureaucracy). In recognizing the function of the state and its role atop the capitalist formation of relations, Poulantzas explains, "The notion of the general interest of the 'people', an ideological notion covering an institutional operation of the capitalist state, expresses a real fact: namely that this state, by its very structure, gives to the economic interests of certain dominated classes guarantees which may even be contrary to the short-term economic interests of the dominant classes, but which are compatible with their political interests and their hegemonic domination."[3]

Political systems based on grand "democratic" narratives like "representative democracy" and "republicanism," as well as Rousseau's "social contract," are ideal enablers for this societal arrangement. This is the very reason why liberalism and the modern adaptation of the "liberal politician" play such a crucial role in their opposition to the proto-fascist nature of "conservatism." Their superficially adversarial relationship represents the ultimate stabilizer as its reach is limited to the confines of the political superstructure. And, because it deals primarily with "social issues" (including passive measures of economic redistribution), it is ultimately relegated to directing the aforementioned "compromises" of the dominant class. It does not and can not transform the economic base (the capitalist hierarchy) as these compromises, while representing "real economic sacrifices" that are necessary to provide the ground for equilibrium, "do not as such challenge the political power which sets precise limits to this equilibrium."

"Democratic" systems which involve periodic elections of "representatives" to "public" office accomplish two important tasks in this regard. First, they create a façade of civil empowerment - a form of political compromise which gives the dominated classes the appearance of choice vis-a-vis universal suffrage. Second, they create a political sphere that, while completely fused with the long-term interests of the dominant classes (through its sole purpose as a facilitator), operates as a separate entity existing outside the economic base - a separation that is, as Poulantzas explains, both an exclusive and necessary element to the capitalist system. It reminds us of John Dewey's claim that, "As long as politics is the shadow cast on society by big business, the attenuation of the shadow will not change the substance." In the US, the two-party political system has proven extremely effective in this regard. Aside from differences on social issues like abortion and gay marriage, as well as socioeconomic issues like unemployment insurance and public assistance, both parties ultimately embrace capitalist/corporatist interests in that they both serve as facilitators for the dominant classes: The Republican Party in its role as forerunner, pushing the limits of the capitalist model to the brink of fascism; and the Democratic Party in its role as governor, providing intermittent degrees of slack and pull against this inevitable move towards a "corporate-fascistic state of being."

The distinction made between 'the political' and 'the economic' is important to consider, though these boundaries have seemingly blurred in the age of neoliberalism and the intensification of the merger between "public" and "private." And while Poulantzas insists this separation is inherent and theoretically unbreakable, he (along with Gramsci) may have underestimated the extent to which compromises may be reined in without destabilizing the equilibrium beyond repair. During the neoliberal era, there have been many developments which have pushed this long-standing balance to the verge of "narrow corporatism" and beyond, including factors related to technology and government surviellance, growth in the banking industry, the development of corporate media and intricate propaganda, financialization's role in supplementing monopoly capitalism, and the maturation of the international economic system and all of its mediating components, to name a few; but that discussion is for another place and time.

For the purpose of this analysis, we are focused on national electoral politics and political parties, and the specific role they play in maintaining the status quo - in this case, not only the capitalist hierarchy, but also the stage of monopoly capitalism which has come to fruition over the past few decades. The distinction between base and superstructure allows us to see how the political apparatus, through the actions of political parties, exists solely as a tool for the "power bloc." Furthermore, it allows us to divert from reductionist theories which attempt to highlight a singular cause, and move towards a more nuanced critique of the capitalist state, especially in the "pluralist" form that we see in the US and other "western democracies."

"As far as the terrain of political domination is concerned, this is also occupied not by one single class or class fraction, but by several dominant classes and fractions," explains Poulantzas. "These classes and fractions form a specific alliance on this terrain, the power bloc, generally functioning under the leadership of one of the dominant classes or fractions, the hegemonic class or fraction."[4] In this instance, even with a government that includes separate branches - legislative, executive, and judicial - and represents several interests, as in Robert A. Dahl's "polyarchy," the state still exists and operates on the foundation of a capitalist system that creates its own hierarchy. The members of this "political terrain" are not necessarily synchronized with one another when it comes to geography, special interests, localized interests, and priorities when maintaining the equilibrium, and they don't have to be. Despite these various pieces which make up the power bloc, in its own formation the base forces the political "superstructure" to adjust accordingly. This is why modern practices like "blanket financing" of political campaigns, which consists of corporations or private interests providing monetary support to opposing candidates and political parties in a particular election, have become so prevalent. Politicians, despite what their personal beliefs or aspirations may be, are put into power by the very hierarchy that depends on the economic base. Their positions of power cater to and are reliant on not only the power bloc which put them there, but the maintenance of the very system that allows them to stay there. Therefore, while they may possess some leeway in terms of pushing superficial agendas, their ability to do so is granted by the hierarchy extending from the economic base. Ultimately, in order to maintain its own existence, the political apparatus must protect the base - and is essentially designed (or is ever-evolving) to do so despite its "relative autonomy" which is "inscribed in the very structure of the capitalist state."

According to Poulantzas, by recognizing both the autonomy of the "state machine" as well as the existence of a "power bloc" which mimics society's pluralist form, it will "enable us to establish theoretically, and to examine concretely, the way in which the relative autonomy of the capitalist state develops and functions with respect to the particular economic-corporate interests of this or that fraction of the power bloc, in such a way that the state always guards the general political interests of this bloc - which certainly does not occur merely as a result of the state's and the bureaucracy's own rationalizing will."[5] This understanding includes "firmly grasping the fact than an institution (the state) that is destined to reproduce class divisions cannot really be a monolithic, fissureless bloc, but is itself, by virtue of its very structure (the state is a relation), divided."[6] Poulantzas continues:

The various organs and branches of the state (ministries and government offices, executive and parliament, central administration and local and regional authorities, army, judiciary, etc.) reveal major contradictions among themselves, each of them frequently constituting the seat and the representative - in short, the crystallization - of this or that fraction of the power bloc, this or that specific and competing interest. In this context, the process by whereby the general political interest of the power bloc is established, and whereby the state intervenes to ensure the reproduction of the overall system, may well, at a certain level, appear chaotic and contradictory, as a 'resultant' of these inter-organ and inter-branch contradictions.[7]

This "division," and these "contradictions," were never more evident than with President Dwight Eisenhower's 1961 farewell address and sobering warning against the rising "military industrial complex," which publicly displayed a major fission within the power bloc. According to Poulantzas, this splitting is irrelevant in the capitalist scheme of things because it remains, by design, autonomous from the base; and, therefore, will naturally work itself out to accommodate that base, whether through conscious coordination or through inherent process. In the age of neoliberalism and monopoly capitalism, the state has become highly concentrated out of necessity. In this sense, C. Wright Mills' assessment rings true:

As each of these domains becomes enlarged and centralized, the consequences of its activities become greater, and its traffic with the others increases. The decisions of a handful of corporations bear upon military and political as well as upon economic developments around the world. The decisions of the military establishment rest upon and grievously affect political life as well as the very level of economic activity. The decisions made within the political domain determine economic activities and military programs. There is no longer, on the one hand, an economy, and, on the other hand, a political order containing a military establishment unimportant to politics and to money-making. There is a political economy linked, in a thousand ways, with military institutions and decisions. [8]

This intertwined political economy exists within the superstructure. It's increased centralization, coordination, and synchronization over the past half-century has undoubtedly pushed the US government to the brink of a "corporate-fascistic state of being." In this development, the equilibrium has never been more delicate and fragile. The two-party system, thriving from the pluralist nature of both the electorate and power bloc, has proven efficient in carrying out trivial "concessions" that give "the economic interests of certain dominated classes guarantees which may even be contrary to the short-term economic interests of the dominant classes, but which are compatible with their political interests and their hegemonic domination."[9] The expansion of domestic militarization and the intensification of "austerity measures" have introduced a degree of "corporate-fascistic" torque unseen before from within a mature capitalist state. How far these embedded "compromises may be reined in without destabilizing the equilibrium beyond repair" remains to be seen.



References

[1] Poulantzas, Nicos (Timothy O'Hagan translating). Political Power and Social Classes. Verso, 1975, p. 192.

[2] Gramsci, Antonio. Prison Notebooks, p. 182.

[3] Poulantzas, Political Power and Social Classes, p. 191.

[4] Poulantzas, Nicos. Classes in Contemporary Capitalism (Translated from French version by David Fernbach). Verso, 1978, p. 93.

[5] The Poulantzas Reader: Marxism, Law and the State. Verso Books: London/New York, 2008, p. 284.

[6] Ibid, p. 285.

[7] Ibid, p. 285.

[8] C. Wright Mills. The Power Elite, New Edition. Oxford University Press: 2000, p. 76.

[9] Poulantzas, Political Power and Social Classes, p. 191

On the Front Lines of Class War: Why the Fight for a Livable Wage is Everyone's Fight

By Colin Jenkins

"There's class warfare, all right, but it's my class - the rich class - that's making war, and we're winning."

- Warren Buffett (2006)



In the spring of 2004, amid the thaw of a frigid New York City winter, a brave group of Starbucks baristas began organizing. Like most service-sector employees in the United States, they were faced with the daunting task of trying to live on less-than-livable wages. Inconsistent hours, inadequate or non-existent health insurance, and less-than-dignified working conditions paled in comparison to their inability to obtain the most basic necessities. Apartment meetings, backroom discussions, and after-hours pep talks - all fueled by a collective angst - culminated into a sense of solidarity, the natural bond that occurs when workers take the time to realize their commonalities and shared struggle. On May 17, 2004, they officially announced their affiliation with the Industrial Workers of the World, an all-encompassing union with an impressive history of labor activity in the US. A petition for unionization followed suit. Their demands were simple: Guaranteed hours with the option for fulltime status, an end to understaffing, a healthier and safer workplace, and increased pay and raises.


"Solidarity Unionism," Grassroots Organizing, and the Formation of a New Front

It is only fitting that such a daring endeavor would fall under the banner of the IWW. Proudly asserting itself as "One Big Union" and "A Union for All Workers," the "Wobblies" shun hierarchical and highly-bureaucratic union models that have dominated the American labor scene for much of the past half-century, instead promoting and utilizing direct action that is member-run and member-driven. Deploying what they refer to as "solidarity unionism," as opposed to "business unionism," the preamble to the IWW's constitution echoes an old-school, militant, trade-union tone, boldly (and correctly) proclaiming, "The working class and the employing class have nothing in common. There can be no peace so long as hunger and want are found among millions of the working people" - a far cry from the timid and capitulating modus operandi of the modern adaptation. However, it is not just a much-needed infusion of labor militancy that makes the IWW attractive, it is its grassroots approach to labor organizing. In a post-industrial landscape that is overrun with underemployment, the IWW's model represents accessibility and a sense of empowerment for disconnected workers who find themselves on virtual islands - outside the potentially radical confines of a traditional shop floor. And when considering that wages have either dropped or remained stagnant in the midst of ever-growing costs of living over the past 30 years, it is no surprise that American workers are reaching their collective breaking point and seeking refuge in the form of a shared struggle.

After decades of a disastrous neoliberal agenda that has placed the American working class in an all-out sprint to the bottom, the growing needs of low-wage workers coupled with the "wobbly way" to create a perfect storm. As such, the Starbucks Union captured a vibe and sparked a movement. 2007 saw the arrival of Brandworkers, "a non-profit organization bringing local food production workers together for good jobs and a sustainable food system." Following a similar grassroots blueprint, the NYC-based organization was founded "by retail and food employees who identified a need for an organization dedicated to protecting and advancing their rights," and stands on "a simple principle: that working people themselves, equipped with powerful social change tools, were uniquely positioned to make positive change on the job and in society." Their direct-action, "Focus on the Food Chain (FOFC)" initiative specifically targets "the rapid proliferation of sweatshops among the food processing factories and distribution warehouses that supply the City's (NYC) grocery stores and restaurants" and that of which "increasingly relies on the exploitation of recent immigrants of color, mostly from Latin America and China." In an unprecedented effort, FOFC "creates space for the immigrant workers of NYC's industrial food sector to build unity with each other, gain proficiency in the use of powerful social change tools, and carry out member-led workplace justice campaigns to transform the industry." Ultimately, "Focus members and their allies are using organizing, grassroots advocacy, and legal actions to build a food system that provides high-quality local food and good local jobs."

Groups like the Starbucks Workers Union and Brandworkers created momentum. In 2010, six years after baristas came together in Manhattan, a band of sandwich makers gathered 1,200 miles westward, in Minneapolis, Minnesota. Thus, the next wave of grassroots, low-wage labor activity - this time stemming from the fast-food industry and, more specifically, the corporate brand of Jimmy John's sandwiches - took hold. Sporting T-shirts that read, "Wages So Low You'll Freak" - a mockery of JJ's corporate slogan, "Subs So Fast You'll Freak" - JJ workers, also under the direction of the IWW, embarked on the first ever unionization drive for fast-food workers. Emily Przybylski, a bike delivery worker at the restaurant chain, captured the spirit of the moment. "A union in fast food is an idea whose time has come," she told reporters. "There are millions of workers in this industry living in poverty, with no consistent scheduling, no job security and no respect. It's time for change." As Labor Day 2010 approached, JJ workers at one Minneapolis store filed for a union election, and actions such as leafleting and picketing were coordinated at stores in 32 states, "from Clovis, California to Miami, Florida."

The embryo created by baristas in NYC, and nurtured over the better part of a decade by the likes of the Brandworkers and Jimmy John's workers in Minneapolis, came to a head in 2012. On Thursday, October 4th, 2012, the spread of low-wage discontent struck the epicenter of corporate exploitation, as "more than 70 Los Angeles Wal-Mart workers from nine stores walked off the job." These walkouts accompanied over "20 charges of unfair labor practices" filed with the National Labor Relation Board. A week later, Wal-Mart workers across 28 stores in 12 states, staged labor protests in the form of strikes and walk-outs. The first workers' strike in the company's 50-year history spread to stores in Los Angeles, San Francisco, Seattle, Chicago, Dallas, Miami, Washington, D.C., and Orlando. This movement, much like its predecessors, was largely formed out of grassroots organizing efforts that were over a year in the making. In June 2011, "OUR Walmart," a workers advocacy organization supported by and coordinated with store associates from across the country, dispatched "nearly 100 Associates representing thousands of OUR Walmart members from across the United States to the Walmart Home Office in Bentonville, Ark., and presented a Declaration of Respect to Walmart executive management." The Declaration included a list of requests: Listen to us, the Associates; Have respect for the individual; Recognize freedom of association and freedom of speech; Fix the Open Door policy; Pay a minimum of $13/hour and make full-time jobs available for Associates who want them; Create dependable, predictable work schedules; Provide affordable healthcare; Provide every Associate with a policy manual, ensure equal enforcement of policy and no discrimination, and give every Associate equal opportunity to succeed and advance in his or her career; and provide wages and benefits that ensure that no Associate has to rely on government assistance.

In November of 2012, merely weeks after Wal-Mart workers took a courageous stand, fast-food workers from McDonald's, Wendy's, Burger King, Taco Bell and KFC staged protests in various locations around New York City, "demanding $15 an hour in pay and the right to form a union." A few months later, in the spring of 2013, fast food strikes gained momentum with numerous walk-outs across the country. In April, NYC workers - backed by labor, community and religious groups - staged protests at more than five dozen restaurants. Over the course of the next month, similar actions were carried out in Pennsylvania and Chicago. In Chicago, the actions spread from the fast-food industry to retail, with low-wage workers from Macy's, Sears, and Victoria's Secret also participating. On Friday, May 10th, "400 workers at more than 60 fast-food restaurants in the Detroit metro area walked off the job" in what may have been "the largest fast food strike in American history." The Detroit event was significantly effective as it "shut down multiple restaurants entirely, including multiple McDonald's outlets, a Long John Silver's, a Burger King, two Popeye's restaurants, and a KFC." "One McDonald's worker, Jay Robinson, told reporters that when he started at McDonald's over two years ago, he was paid $7.40 an hour,"writes Aaron Petkov for Socialistworker.org. "Robinson has gotten raises since then - and now makes $7.48 an hour." In his efforts to care for himself and a 2-year-old daughter, "It's a day-to-day struggle," he told reporters. "And the owners make millions." At another McDonald's restaurant, "management attempted to avert a shutdown by bringing in replacement workers, but those replacement workers (in a moment of incredible solidarity) then promptly joined the strike." This wave of low-wage labor militancy continued through the summer. On Thursday, August 29th, workers at numerous fast-food chains participated in coordinated strikes in nearly 60 cities nationwide. Citing poverty wages and the need for more rights in the workplace, "a dozen workers didn't show up for their shift at a McDonald's on 8 Mile Road (in Detroit), forcing the closure of the dining room." In Raleigh, N.C., about 30 workers picketed outside a Little Caesars location. One employee, Julio Wilson, expressed the discontent of his peers, saying the $9-an-hour he was paid was not nearly enough to support himself and his 5-year-old daughter. "I know I'm risking my job, but it's my right to fight for what I deserve," Wilson said. "Nine dollars an hour is not enough to make ends meet nowadays." In Indianapolis, "several employees walked off the job from a McDonald's outlet at 16th and Meridian streets." "Most people here have a family to support, and most people here barely make enough to make ends meet,'" employee Dwight Murray said. "We're here today because we feel like McDonald's is a $6 billion entity and it's not unfeasible for them to pay $15 an hour.


Corporate Greed, Propaganda, and Union-Busting

Despite the obvious needs for livable wages, there is much opposition. Union-busting has become a staple of employee orientations throughout the corporate landscape, with retail giants like Target and Wal-Mart regularly unleashing "aggressive anti-union push (es), and distributing pamphlets and other propaganda to employees." Corporations like Target have become notorious for making employees watch dramatized "training videos" on the so-called "dangers" of unionization in an attempt to convince workers that higher wages, more benefits, and an overall sense of dignity at the workplace would somehow not be good for them. This concerted effort to maintain a grip on poverty wages has led to the formation of intricate networks of union-busting firms that employ corporate lawyers and "anti-union strategists" to offer "continuing education" for business owners and executives. "At these seminars," writes Kim Phillips-Fein, "lawyers and labor relations consultants from the nation's top union-busting law firms come to speak to rapt, intimate groups of executives, advising them on how to beat union election drives, do end runs around the National Labor Relations Board (NLRB), and decertify unions, all the while hawking their own firms' services." Of course, "union members are expressly banned." To complement this behind-the-scenes movement, corporate mouthpieces like Fox News have taken up the propaganda charge against unions by referring to them as "monopolies" that prevent non-union workers from securing jobs, coining terms like "union thugs" as a fear tactic, displaying video snippets of supposed "union violence," utilizing doublespeak like "right to work" to suggest that accepting low wages is somehow a right that should be fought for, and airing modern-day snake oil salesmen to convince its working class viewers that unions are given extra benefits at their expense. In addition to ideological propaganda, special interest groups, wealthy donors, and Super PACs fueled by the Supreme Court's infamous Citizens United decision - such as Koch Industries PAC - have placed virtual ATMs in Governor's mansions and Congressional offices to ensure political opposition to workers' needs while remaining corporate (and thus profit)-friendly.

Starbucks' corporate response to the organizing efforts made by those fateful NYC workers in 2004 was fierce. "Faced with the first serious effort in decades to unionize one of its stores, Starbucks launched what a former worker called 'a scorched-earth campaign' against pro-union employees," reported Josh Harkinson. "The union busting has just been absolutely relentless," says the worker, Daniel Gross, who was fired in 2006 due to his involvement in the initial organizing efforts at the Manhattan store where he worked. The Minneapolis Jimmy John's workers were met with similar tactics, which included bizarre personal attacks from store owners and management through social media. On March 22, 2011, after lobbying for sick days from the restaurant chain, six workers - all of whom were "key figures" in the union organizing efforts - were fired for "defaming the brand and disloyalty to the company." Shortly thereafter, another "pro-union" employee was berated and humiliated on social media by owners and managers, some of whom went as far as posting the employee's personal telephone number on a public Facebook page and asking people to text the employee to "let him know how they feel." An Assistant Manager then posted disparaging personal comments about the pro-union employee, making fun of his appearance and including a picture of the employee for all to see. In addition to these reactive measures deployed by some companies, corporate behemoths like Wal-Mart have relied on proactive union-busting programs for years. In 2007, Washington-based Human Rights Watch released an extensive report accusing the retail giant of "routinely flouting its workers' human rights through a sophisticated strategy of harassing union organizers, discriminating against long-term staff, and indoctrinating employees with misleading propaganda." The report includes examples of "workers forced into unpaid overtime and an alleged strategy of squeezing out long-serving staff who are more costly than low-wage, temporary, younger workers," highlights "elaborate tactics to stop staff from coming together to fight for better conditions," and even describes detailed measures such as "focusing security cameras on areas where staff congregate and shifting around loyal workers in 'unit packing' tactics to ensure votes for union recognition are defeated." The report also found that each store manager, as a part of their training, receives a "manager's toolbox" manual which instructs them on "how to remain free in the event union organizers choose your facility as their next target," and that managers are also given access to and instructed to call a 'union hotline' if they suspect staff are discussing unionization - an action that would deploy corporate specialists from the company's headquarters to "address the situation."

The reasons for such opposition are clear. Corporate profits remain at an all-time high because companies are able to pay poverty wages to their employees and rely on government welfare programs to cover the rest (ironically, while also enjoying historically low corporate tax rates ). Additionally, the economic storm that has lingered over the heads of the American working class for the past five years has equaled a virtual paradise for corporate America. Three simple facts highlight this current economic landscape:

  • Corporate profit margins just hit another all-time high as companies are making more per dollar of sales than they ever have before.

  • Wages as a percent of the economy just hit another all-time low as companies are paying employees less than they ever have as a share of GDP.

  • Fewer Americans are working than at any time in the past three decades as companies don't employ as many workers as they used to. As a result, the employment-to-population ratio has collapsed.

Maintaining this environment has become a top priority for wealthy investors, the corporations themselves, and the politicians who are funded by both. By gutting the middle class through the destruction of unions (as of 2011, only 11.9% of the American workforce was unionized - a 70-year low) over the past three decades, corporations have enjoyed a relatively clear path towards establishing these beneficial conditions of today - where 20% of the population owns 89% of all "privately held wealth;" and where the top 1% of the population owns 42.1% of all "financial wealth (total net worth minus the value of one's home)." In addition to corporate-friendly policies that became commonplace starting with the Reagan years and continuing through both Bush', Clinton, and now Obama, the emergence of globalization has allowed for the replacement of American workers through the process of offshoring and the subsequent exploitation of extremely impoverished populations of workers abroad. Therefore, this latest surfacing of labor militancy from within the ranks of the domestic, low-wage, service-sector workforce represents the biggest threat - not only in its tangible fight for economic justice in the form of a livable wage, but also in its potentially revolutionary orientation which identifies with the modern working class and, most notably, the working poor - that corporate hegemony has faced within the geographic confines of the U.S. in decades. "If these guys are seen to succeed, it could really light a fire, because the dissatisfaction is unquestionable," labor historian Peter Rachleff explains. "The corporation knows that, and they have a lot of resources [and] plenty of lawyers" to combat these working class movements.


Workers' Victories and Building Momentum

Despite a well-funded and highly-coordinated opposition, there have been many victories and positive developments along the way. The mere emergence of a new labor resistance - let alone the fact that it has developed from within the low-wage service-sector and from one of the most disenfranchised demographics of the working class - is very encouraging. While some have questioned the roots of the movement and the extent of the involvement of more traditional, hierarchical unions like SEIU (Service Employees International), there is no denying the politicization and sense of empowerment that is being internalized by the involved workers themselves. Considering the near-death of working class consciousness in the U.S., this development simply cannot and should not be underestimated. The infusion of a direct-action model that insists on a worker-controlled approach to labor battles (i.e. the IWW) is certainly a leap forward. And this method has proven effective in more ways than one. On Tuesday, December 28, 2008, NYC Starbucks baristas were vindicated by National Labor Relations Board judge, Mindy E. Landow, when she ruled that Starbucks had "illegally fired three workers and otherwise violated federal labor laws in seeking to beat back unionization efforts at several of its Manhattan cafes" and ordered Starbucks "to pledge to end what she said was discriminatory treatment toward workers who supported the union at four of its Manhattan shops: 200 Madison Avenue at 36th Street, 145 Second Avenue at 9th Street, 15 Union Square East and 116 East 57th Street." Two years later, the IWW Starbucks Workers Union, following a "determined campaign of grassroots actions in Starbucks stores and communities all over the country," secured another victory when the company's corporate office gave in to demands for workers to receive time-and-one-half pay for working on Martin Luther King, Jr. Day. "We're deeply moved to have been able in our modest way to increase respect for Dr. King's legacy while ensuring that Starbucks employees who work on his holiday are fairly compensated," said Anja Witek, a Starbucks barista and SWU member in Minnesota. "This is a great example of what baristas and all low-wage workers can achieve by getting organized and taking direct action in support of workplace justice issues." In February of 2012, after a long and drawn-out battle with Jimmy John's, a federal judge ruled the company illegally fired the six employees who had campaigned for sick time, and ordered the company to "reinstate the workers with back pay within 14 days." In a spirited testimony, Erik Forman, one of the fired employees, remarked:

"It has already been over a year since we were illegally fired for telling the truth. For all the hard work and dedication of the NLRB's civil servants, employers like Jimmy John's prefer to break the law and drag cases through the courts for years rather than let workers exercise their right to win fair pay, sick days, and respect through union organization. The dysfunctional U.S. labor law system gives Mike and Rob Mulligan (JJ franchise owners) and their cronies in the 1% carte blanche to trample on workers' rights. Jimmy John's workers, and the rest of the 99%, will only be able to win a better life by taking our fight from the courtroom back to the shop floors and the streets."

The latest low-wage workers strike, which took place on December 5th across "100 cities through the day," signified, according to the Guardian's U.S. affiliate, "a growing clamour for more action on income inequality." In front of a Walgreen's in downtown Chicago, nearly 200 protestors chanted, "We can't survive on eight-twenty-five…Walgreen's, Walgreen's, you can't hide. We can see your greedy side!" In Washington, D.C., dozens of workers carrying signs singing loudly, "Jingle bells, jingle bells, jingle all the way, it's no fun, to survive, on low low low low pay." "In New York City, about 100 protesters blew whistles and beat drums as they marched into a McDonald's chanting "We can't survive on $7.25." This collective outrage has empowered workers while also placing the problem of income inequality back on the public agenda. Major media sources that had barely uttered a word about such inequality in recent decades have now begun to showcase it. The Catholic Church's latest Pope, Francis, has made waves during a near-month-long tirade exposing the flaws of capitalism, recently asking, "How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market drops 2 points?" and referring to the "widening gap between those who have more and those who must be content with the crumbs." And calls for a federal minimum wage increase have gained steam with U.S. Labor Secretary, Thomas Perez, writing on his blog, "To reward work, to grow the middle class and strengthen the economy, to give millions of Americans the respect they deserve - it's time to raise the minimum wage." Though, of course, the Democratic Party's proposal to raise the current rate from $7.25 to $9.00, or even $10.10 in other proposed legislation, would hardly equal a significant change for tens of millions of working poor. Still, despite reformist-based rhetoric from politicians, the agenda is being shaped by the brave workers who have risked all to take a stand.

The battle cry "Fight for $15" has stuck. Numerous small and localized labor organization like Detroit 15 - a group of fast-food and retail workers from the Detroit area fighting "for fair wages and the right to form a union without interference" - and Fast Food Forward - a movement of NYC fast-food workers coming together to "build community engagement, hold corporations and their CEOs accountable, and to raise wages so that all Americans can prosper" - have sprung up amidst the movement-at-large, helping to form collaborative efforts with community and religious organizations which possess built-up social capital to be used, and to make the collective decision-making process more accessible to the workers themselves. Socialist candidate, Kshama Sawant, who made the "Fight for $15" cause a key part of her election campaign, made history by winning a seat on the Seattle City Council in November. Sawant's victory was significant not only for working class interests that have been in dire need of a true "left wing" for decades, but also for the fact that her platform was able to pull local Democrats toward a more authentic (though still reformist), left-wing, working-class agenda. As Seattle Times columnist, Danny Westneat, reported:

"You can't look at the stagnant pay, declining benefits and third-world levels of income disparity in recent years and conclude this system is working. For Millennials as a group, it has been a disaster. Out of the wreckage, left-wing or socialist economic ideas, such as the 'livable wage' movement in which government would seek to mandate a form of economic security, are flowering."


The Future of the American Working Class

If you're reading this article, chances are you are a member of the working class - not because the article specifically pertains to your interests but because, by definition, a large majority of us are compelled to work for a wage or salary to survive. The Occupy slogan which may seem a bit hyperbolic on the surface - breaking society into two camps: the 99% and the 1% - is actually not far off. The 99% essentially refers to the working class - those of us who are underemployed, unemployed, making minimum wage, making an hourly wage, working multiple jobs, earning a salary, working as "salaried professionals," working "under-the-table," etc.. In other words, if you weren't born with enough privilege and generational wealth to carry you through life, you are likely working for a wage in some form or another, or would be compelled to do so if left to your own means.

Jay Robinson, Julio Wilson, Dwight Murray, and their fellow employees are correct in their estimation: Multi-billion dollar corporations can and should pay their workers a livable wage. Considering how far removed we are from the age-old concept of workers "enjoying the fruits of their labor," a seemingly minimal expectation of earning a livable wage for fulltime work has become a revolutionary notion. But it shouldn't be. This issue is not just a low-wage problem - it's a working class problem. It's a middle class problem. It's a societal problem that destroys living standards for everyone outside of elite circles. And, while it is nowhere near the end-all, be-all of solutions to a toxic system, the premise of "a chain being only as strong as its weakest link" is certainly an improvement over the neoliberal, "greed is good" mantra which has dominated monetary and governmental policy over the past thirty years. For low-wage workers themselves, besides allowing the dignity of "earning a living," a livable wage infuses more expendable income into the economy while allowing for the opportunity to live without a chronic reliance on public assistance. "If you earn your money through wages (unlike many of the 1 percent, who earn through things like investments and a tax system biased in favor of capital gains over income) then a higher wage, minimum or otherwise, would mean that you'd spend the additional dollars, creating jobs for other workers," explains market analyst Marshall Auerback. "You'd pay down your mortgages and car loans, getting yourself out of debt. You'd pay more taxes - on sales and property, mostly - thereby relieving the fiscal crises of states and localities. More teachers, police and firefighters would keep their jobs. America would get a virtuous cycle toward higher employment and, more importantly, the cycle would be based on a policy which creates higher incomes, not higher debt via credit expansion." Furthermore, the establishment of livable wages eases the burden placed on the rest of the working class, which has contributed approximately $7 billion per year to fund public assistance programs that serve as a form of subsidization for Fortune 500s. That figure, from an October 2013 report by UC Berkeley's Labor Center, includes four major social benefits programs that low-wage workers are forced to use in order to provide basic necessities for themselves and their families. Specifically, the amount is broken down to Medicaid and the Children's Health Insurance Program ($3.9 billion), the Earned Income Tax Credit ($1.9 billion), food stamps ($1 billion), and Temporary Aid for Needy Families ($200,000), and doesn't include other publicly funded programs like child care assistance, WIC, or section 8 housing, among others.

For those who see low-wage workers protesting for higher pay and think, "why don't they just get a better job" or "why don't they go to college, like I did, and earn a degree?" - think again. In 2012, nearly 300,000 Americans with college degrees were working minimum wage jobs. Furthermore, nearly one-half of all recent college graduates with jobs are underemployed. "Of 41.7 million working college graduates in 2010, about 48 percent of the class of 2010 work jobs that require less than a bachelor's degree, and 38 percent of those polled didn't even need high school diplomas." Even worse yet, 40% of recent college graduates are unemployed. In other words, the idea that earning a degree guarantees a livable wage is exactly that - an idea, no longer based in reality. For those who see low-wage workers striking for a livable wage and think, "what do they expect, they're working at McDonald's" or "these aren't careers we're talking about" - think again. Fact is, since the arrival of globalization, American manufacturing companies - the traditional suppliers of a livable wage - have jumped ship, moving their operations overseas to exploit impoverished workforces that are compelled to labor for next-to-nothing. Since this shift, America's working class has become largely reliant on the service industry. In other words, low-wage, service sector jobs are now careers - not by choice, but by necessity. The 2008 economic crisis and subsequent "recovery" only intensified this shift as "mid-wage occupations ($13.84 to $21.13 per hour) constituted 60 percent" of job losses during the 2008 recession, but only 22 percent of the job gains during the recovery. In contrast, "low-wage occupations ($7.69 to $13.83 per hour) constituted 21 percent" of job losses during the recession, while representing 58 percent of new jobs created during the aftermath. This is a staggering displacement that has seen once-livable employment virtually replaced by now-unlivable wages. As a result, the "characteristics of minimum wage workers" are changing, as 75 percent of them are now adults, many of whom have dependents to care for, and 70 percent of who have at least a high school degree.

The American working class has found itself in a breakneck "race to the bottom" during the corporatist era. However, recent developments stemming from "solidarity unionism," low-wage worker revolts, and a backlash against neoliberal policies and the extreme income inequality which they have bred have shown that American workers are, in fact, beginning to "rise like lions after slumber." If the thundering wave of low-wage labor militancy that has swept the country is any indication, the slumber is officially over. And if the "dramatic actions by and on behalf of workers" in places likes Seattle the past few months - including a "defeat of concessions at major grocery chains, Boeing workers' big 'no' vote on concessions, a $15 minimum wage voted in for airport workers, and election of a socialist (a candidate who made a city-wide $15 minimum wage the centerpiece of her campaign) to city council" -represent a microcosm of things to come, the proverbial race to the bottom - whether it has struck bedrock or not - is over. Because of their emergence as a viable sector of embedded labor, courageous, low-wage workers in the service industry now represent the front lines of an ongoing class war. They represent, as Dave Frieboth notes, "a general uprising of young, displaced workers trapped in low-wage jobs;" people who "looked at the wage disparities and saw that, as a simple matter of fact, the system isn't working." The further they can be kept down in terms of wages, benefits, and overall standards of living, the more effectively their lowly presence may be used as leverage to drive all working Americans' standards down. Thus, their status affects the status of the working class as a whole. They are not only fighting for themselves - they are fighting for all of us. In this sense, "an injury to one" truly is "an injury to all." Their fight is everyone's fight.



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Confronting Columbus: Revisionism Versus Reality

By Colin Jenkins

Regarding the painstaking process of historiography, someone of relative importance once remarked, "History is written by the victors." A statement which echoes Plato's dictum that, "those who tell the stories also hold the power," its modern source is unclear. Still, many do not hesitate to attach these words to Winston Churchill, Britain's renowned Prime Minister during the Second World War. Considering Churchill's own history - born into an aristocratic family; his grandfather the 7th Duke of Marlborough; his father, Lord Randolph Churchill, a wealthy British statesman; his mother, Jennie Jerome, an "American socialite," herself the daughter of a financier, speculator, and mass landowner - and the fact that he made an early living overseeing the mass killing of indigenous Africans and Indians located everywhere from Bombay to Sudan to South Africa, such a statement would hardly come as a surprise. If "victory" is defined in terms of deploying one's immense privilege - whether socioeconomic, "racial," or national - to enslave, oppress, and murder others who lack such privilege in order to maintain that very system for oneself and generations to come, then Winston Churchill was certainly one of history's "victors."

The act of whitewashing history - whether literally through the domination of Eurocentric perspectives, or figuratively through blatant omission and revisionism - is certainly common practice. It is the "victors" main tool in shaping history. Historical revisionism has been defined as "a consciously falsified or distorted interpretation of the past to serve partisan or ideological purposes in the present;" "a collective task in a nation's cultural development, the full significance of which is emerging only now: to redefine a nation's status in a changing world;" or the act "of 'truth-seekers' finding different truths to fit the needed political, social, or ideological context." In the United States of America, such revisionism becomes immediately apparent when one steps into a public school classroom - where histories of indigenous genocide and human enslavement are, at best, minimized; and, at worst, utilized to stroke a false sense of superiority and exceptionalism; and where the perpetrators of these crimes against humanity are magically transformed from conquerors to "explorers," from murderers to "adventurers," and from slave masters to "patriots" and "founding fathers," all in the stroke of a pen or the voice of a lecture.

The act of historical revisionism has deep-seated cultural effects. Essentially, it creates two worlds:

  1. The first based in quasi-fiction, informed on selective data and historical accounts from either the actual "victors" or the direct beneficiaries of the perceived "victory;" and one that enjoys unquestioned dominance through manipulation and a process of layered assimilation where commonly accepted "knowledge" is constantly reproduced through academia and seamlessly delivered to its intended audience.

  2. The second based in reality, informed on factual data and historical accounts from not only the "victors," but also from the supposed "losers;" and one that faces almost certain or near-extinction through numerous acts of manipulation and/or omission which are carried out over a number of years, decades, or even centuries.

Historiography is the proving ground for this ongoing struggle between revisionism and reality. The ruling classes deploy their army of "traditional intellectuals," born and bred of privilege and churned through the most prestigious schools and universities, to protect the dominant ideology through a sophisticated presentation of revisionism. The working classes, struggling to maintain actualitieslook upon their own ranks to create a semblance of reality as the torchbearers of truth. Hanging in the balance is the direction of society: towards continued polarization, inequities, and dehumanization; or towards a sense of being - something that cannot be realized without truth.

Revisionism gives us Columbus Day; a federal holiday "in commemoration of Christopher Columbus's historic 1492 voyage," for which, in 1934, the U.S. Congress "duly requested the President proclaim the second Monday of October of each year as such"

Reality gives us Indigenous People's Day; "a holiday celebrated in various localities in the United States, begun as a counter-celebration to Columbus Day, with the "purpose of promoting Native American culture and commemorating the history of Native American peoples."

Revisionism gives us the following announcement from the White House: "When the explorers laid anchor in the Bahamas, they met indigenous peoples who had inhabited the Western hemisphere for millennia. As we reflect on the tragic burdens tribal communities bore in the years that followed, let us commemorate the many contributions they have made to the American experience, and let us continue to strengthen the ties that bind us today."

Reality gives us the words of Columbus himself: "(The natives) are so naive and so free with their possessions that no one who has not witnessed them would believe it. When you ask for something they have, they never say no. To the contrary, they offer to share with anyone."

Revisionism gives us the words of Michael Berliner of the Ayn Rand Institute: (Western civilization) brought "reason, science,self-reliance,individualism, ambition, and productive achievement" to a people who were based in "primitivism, mysticism, and collectivism," and to a land that was "sparsely inhabited, unused, and underdeveloped."

Reality gives us yet another dispatch from Columbus: "I promise this, that if I am supported by our most invincible sovereigns with a little of their help, as much gold can be supplied as they will need, indeed as much of spices, of cotton, of mastic gum, also as much of aloes wood, and as many slaves for the navy as their Majesties will wish to demand."

Revisionism gives us this official statement from the U.S. government: "In the centuries since that fateful October day in 1492, countless pioneering Americans have summoned the same spirit of discovery that drove Christopher Columbus when he cast off from Palos, Spain, to pursue the unknown. Engineers and entrepreneurs, sailors and scientists, explorers of the physical world and chroniclers of the human spirit -- all have worked to broaden our understanding of the time and space we live in and who we are as a people."

Reality gives us Columbus' words: "They (the Arawak Indians) brought us parrots and balls of cotton and spears and many other things, which they exchanged for the glass beads and hawks' bells. They willingly traded everything they owned.... They were well-built, with good bodies and handsome features.... They do not bear arms, and do not know them, for I showed them a sword, they took it by the edge and cut themselves out of ignorance. They have no iron. Their spears are made of cane.... They would make fine servants.... With fifty men we could subjugate them all and make them do whatever we want."

Revisionism gives us this:

cutecolumbus.jpg

Reality gives us this:

realcolumbus.jpg

The "whitewashing" of history has an intended purpose -to control information and knowledge, to keep the "huddled masses" ignorant, and to maintain the status quo. The Churchills of the world and their keepers would have it no other way. For if history were reality-based, the immense wealth and power they have enjoyed and continue to enjoy - of which has been accumulated through the stolen resources of indigenous peoples, and multiplied on the backs of the enslaved, the imprisoned, the working classes and the peasantry - would cease to exist. If history were reality-based, the hierarchical systems that keep this illegitimate wealth and power intact, and the government watchdogs that protect these systems, would cease to exist.

On this day, reality begins with recognizing the real consequences of Christopher Columbus' "expeditions," which continued far beyond the hallowed year of 1492. "In 1493, Columbus returned with an invasion force of seventeen ships, appointed at his own request by the Spanish Crown to install himself as 'viceroy and governor of [the Caribbean islands] and the mainland' of America, a position he held until 1500," explains Ward Churchill. "Setting up shop on the large island he called Espa-ola (today Haiti and the Dominican Republic), he promptly instituted policies of slavery (encomiendo) and systematic extermination against the native Taino population." In all, "Columbus' programs reduced Taino numbers from as many as eight million at the outset of his regime to about three million in 1496. Perhaps 100,000 were left by the time of his departure" some seven years later.

As working class women and men, we have an intimate connection with indigenous peoples who were "so free with their possessions" that "they would offer to share with anyone," just as we do with our neighbors. We have a bond with those whose only wish was to be left alone, to live and carry on as they please, to progress their livelihoods, and to care for their families, loved ones and neighbors, just as we do. The conditioned need to possess "worldly goods" at the expense of enslaving and murdering other human beings does not exist for our benefit, and should not be celebrated. Reality does and should mean something.

Reject revisionism. Embrace reality. We have nothing to lose but our chains.



References

James McPherson, Revisionist Historians. Perspectives, 2003. American Historical Association.

Harold D. Lasswell, Propaganda Technique in World War I (1927), MIT Press, pp. xxii-xxvii.

Matthew d'Ancona, History men battle over Britain's future. The Times, May 9, 1994.

Presidential Proclamation, Columbus Day 2012. http://www.whitehouse.gov/the-press-office/2012/10/05/presidential-proclamation-columbus-day-2012 . Accessed on 10/13/13.

"Winston Churchill" . Historylearningsite.co.uk. 30 March 2007. Accessed 10/13/13.

Zinn, Howard. A People's History of the United States: 1492-present. New York: HarperCollins, 2003.

http://www.amstudy.hku.hk/columbusletter.html . Accessed 10/13/13.

F. David Peat, Blackfoot Physics: A Journey into the Native American Universe (2005), Weiser, pg. 310.

Medieval Sourcebook: Christopher Columbus: Extracts from Journal, Fordham University archives. http://www.fordham.edu/halsall/source/columbus1.asp. Accessed 10/13/13.

History Not Taught is History Forgot: Columbus' Legacy of Genocide. An excerpt from Ward Churchill's book, Indians Are Us (Common Courage Press, 1994) http://www.mit.edu/~thistle/v9/9.11/1columbus.html. Accessed on 10/13/13.

Transformation of Fascism in the Twentieth Century: A Comprehensive Theory

By Fazal Rahman

The following paper was presented at the Pacific Northwest Marxist Scholars Conference in Seattle, Washington, on April 11, 1986, under a different title, "Some Aspects of the Developing Dialectic of U. S. Capitalist Democracy and International Imperialism". It is being reproduced here without any changes, except in the title. The paper was type-written and was scanned and transferred to the MS Word with some difficulty. There was an abstract diagrammatic presentation of the theory in the original paper. However, its scanned copy could not be transferred to the word processor. So, that has been excluded.

As predicted theoretically in the paper, enormous further erosions of capitalist democracy and conditions of the working class have taken place in the US and other imperialist centers since its writing and presentation in 1986, which are continuing and are going to get worse. Great changes have also occurred in the world politico-economic situation and balance of forces. Socialism has been betrayed in the former socialist giants, Peoples Republic of China and the USSR, as well as in majority of the other socialist countries. They are now turning into capitalist and imperialist countries, further fueling and exacerbating the inter-capitalist and inter-imperialist rivalries and competition. The former dominant imperialist countries of the US, Japan, and in Europe are now facing powerful and successful competition from the newly emerging capitalist and imperialist (or wannabe imperialist) powers, especially the countries of BRICS (Brazil, Russia, India, China, and South Africa). The 1986 paper had focused on the negative effects of the crumbling of fascist-type dictatorships in the periphery-established and sustained by the center-and their replacement with the democratic types, on the capitalist democracies in the imperialist centers. The great changes in the distribution of world resources, wealth, and balance of power, associated with the emergence of BRICS and other actors on the world stage, will inevitably produce further huge and powerful negative effects on the economies and political superstructures of the rapidly receding imperialist powers that have been dedicated and addicted to dominance and exploitation of the periphery for centuries. The effects, pressures, and forces of these newer changes in the world reality, on the political economies and systems of the imperialist centers, are combining with those of the earlier changes of abolition of fascist-type dictatorships and multiplying and compounding them. These effects, pressures, and forces are objective; but subjectively, in both cases, the imperialist capital and its political representatives in the government, congress, and other institutions are channeling them through the erosion of capitalist democracy and attacks on the rights, living conditions, employment, and wages of the working class and other working people, in attempts to maintain the class inequalities, privileges, and domination. Large parts of the Third World periphery were subjected to fascism of the imperialist center for a long time. Now those externalized forces and pressures are returning to that center itself. The newer changes mentioned above are also greatly adding to those.

The fundamentals of world balance of economic, political, and military forces, as well as the relations of production and classes, have been changing for quite sometime; and, recently, the pace of these changes has greatly accelerated. The super-profits extracted from the super-exploitation of the Third World had made it possible for the ruling capitalist classes in the US and other imperialist countries to bribe the working classes into class collaboration, from which the latter, especially their leaderships and technically skilled sections, had benefited significantly in financial terms, on the expense of the political positions of the working classes as a whole. Due to the changes in the fundamentals, large parts of the working classes in the imperialist countries are now not only being excluded from the benefits of the bribery, but are also being subjected to greatly enhanced exploitation and exclusion, in order to compensate for losses in the international areas. As the leaderships and privileged sections of the working classes continue to reap the benefits of bribery and class collaboration, they continue the same policies, callously and conscienceless ignoring and disregarding the plight of large parts of their classes, numbering tens of millions, and on the expense of the political positions of their classes, relative to the capitalist and imperialist classes. Needless to say that continuation of these policies by the working classes of imperialist countries, at this stage of the evolution of their politico-economic and social systems, has now become a great threat to their own welfare-as well as to that of the overwhelming majority of other people-, domestic and international peace, and capitalist democracy itself. These policies are greatly contributing to the blow-back of fascism from the Third World periphery-where it has been replaced with the democratic types-to the imperialist centers, and its establishment there. As a result of its rapidly weakening international economic position and resources, prolonged and irresolvable economic and all-round crises, and becoming the greatest debtor nation in history, US imperialism's ability to bribe its own working class and the capitalist and feudal leaders and other elites of the Third World countries has greatly diminished. In spite of all these great objective changes, it continues to allocate huge parts of its national budget and GDP to military expenditures, spending more on these than all the rest of the world combined. This policy is also now feeding into the developing domestic fascism. All these multiple international and national interacting factors, forces, and pressures, within the context of a new and changed global reality, are producing powerful macro- and micro-level objective and subjective effects, which are eroding the capitalist democracy and transforming it into the most dangerous masked fascism in history. Sooner or later, the mask itself will be eroded, if the system and society continue to move in the same directions.

An overwhelming part of the working class in the US is unorganized. It is in such a dismal state that only 7.2 percent of it is organized into unions in the private sector (2009 figures) and it does not even have its own working class political party. This situation is very different from 1945, when almost 36 percent of American workers were represented by the unions. Its leadership has been complacent with the capitalist class throughout much of the 20 th Century, as well as currently. During the last part of 19th Century, first two decades of 20th Century, and during the 1930s, large and important parts of the American working class had become politically conscious and revolutionary. They aimed at wrestling political power from the capitalist class, which is the only way for the transformation of the relations of production to bring them into harmony with the level of development of the productive forces and to establish a system of social justice, domestic and international peace, real democracy-the socialist democracy-, and universal well-being for everyone. However, they were brutally repressed and crushed. For example, the Western Federation of Miners (WFM), a militant socialist organization, was crushed between 1903 and 1907, and the Industrial Workers of the World (IWW), a powerful socialist revolutionary working class organization with large membership, was crushed during the second decade of the 20th Century. Twenty percent of the unions of Congress of Industrial Organizations (CIO) were controlled by the Communist Party (CP) after the Second World War. It was forced to purge them in 1949 and 1950 due to repressive legislation, government pressure, and American Federation of Labor (AFL) red baiting. The AFL has a long history of capitulation to the capitalist class and class collaboration. When the radical unions were being destroyed, AFL was being praised and rewarded. After purging all the communists from their unions, the AFL and CIO merged in 1955. The AFL-CIO has since been engaging in only industrial unionism. The radical unionism of WFM, IWW, and CP controlled unions of CIO was destroyed by brutal repression and repressive legislation. All the other radical political parties and organizations suffered the same fate in the long history of repression in this country. The worst repression was unleashed on CP, shortly after its formation in September 1919, and continued unabated, with brief intervals and ever-increasing ferocity, until its influence in the working class and unions was almost completely destroyed by 1950s. After the betrayal of socialism in the USSR, the CP has also betrayed socialism under its current leadership. Among other things, it has been attempting to act as Obama's tail! Before the betrayal, CP, under the leadership of Gus Hall, had intellectually become one of the best and most principled communist parties of the world.

Another important change during that period has been in the nature and operations of the United Nations Organization (UNO), its various agencies, and personnel. They no longer conduct the type of important objective and critical studies that were cited in the article. The UNO has essentially become a tentacle of imperialism and its various agencies and officials have lost their former relative intellectual, political, and ethical independence. They have now submitted to the masters that feed them. This is the age of the worst form of prostitution: the intellectual, spiritual, and politico-economic prostitution, and the UNO, like almost everyone else, has also become a part of the chain reaction, mutating into a different element.


Introduction

Much has been written about the nature and history of fascism between the two world wars. However, there is a great void in theory as well as in the objective documentation of the development of fascism after the Second World War. Moreover, in spite of extensive studies of the earlier period, there continues to be very widespread confusion and misunderstanding about the class nature and state structure of the phenomenon of fascism, due to the dominance of bourgeois deformation of social knowledge and psychology in the capitalist societies. Although Marxist-Leninists developed the most scientific analysis of fascism in the earlier period, and several profound communist thinkers and fighters discovered and revealed its most essential features [e.g. R. Palme Dutt (1), Georgi Dimitrov (2), Palmiro Togaliati (3) etc.], no comparable insightful theoretical advance has been made in the development of knowledge of the forms of fascism and their transformations after the Second World War. Two major reasons for this crippling lack have been:

(1) The entirely inadequate and meager understanding of nature, forms, and evolution of fascist forces and tendencies inherent within the frameworks of bourgeois democracy in the imperialist centers.

(2) The artificial division and restriction of the phenomenon of fascism within the national boundaries of the center and the periphery in the historical and politico-economic analyses. Superficial appearances that have indicated the overwhelming dominance of bourgeois democracy over forms of fascism inherent in the advanced imperialist center, have been generally accepted for their face value. The flow of fascist pressures and tendencies from the center to the periphery has largely gone unnoticed. Such arbitrary and narrow fragmentation of the forms of fascism prevalent in the center from those in numerous areas of the periphery has already done immeasurable damage to the possibility of development of a comprehensive theory and knowledge of fascism as an integrated, interconnected, and continuous whole evolving in the center as well as in the periphery of imperialism simultaneously. In political circles, it is hardly understood at all that the contemporary existence of fascism in large areas of the periphery has been the result of, more than anything else, the evolution, transformation, and externalization of fascist forms and pressures of the imperialist center. Such a gap of understanding has inevitably retarded the discovery of the real and continuing dialectic of bourgeois democracy and fascism and of the passing of one into the other, as well as their mutual conditioning and flow between the center and periphery within the international system of imperialism under contemporary conditions.

In the current international political situation, characterized by intense fascist upsurge in the center as well as sharp polarization of international class forces, it is of utmost importance to grasp the correct structure of the above-mentioned dialectic. This paper is devoted to such an effort.


Evolutionary Dialectic of Fascism: An Outline

The most concise and yet profound and often-quoted definition of the rule of fascism was arrived at during the 13th Plenum of the Executive Committee of the Communist International in 1933 as "the open, terrorist dictatorship of the most reactionary, most chauvinistic, and most imperialist elements of finance capital" (4), which continues to be accepted as the essence of fascism by contemporary Marxist-Leninist circles throughout the world. Due to limitations of space, we cannot go into the details of the historical developments of this definition or of why this is the only scientific understanding of the class essence of fascism as compared to the confusionist and obscurantist theories of the apologists of capitalism. Here the focus is on the dialectical developmental processes of fascism.

There has been both continuity and discontinuity in the various historical types and forms of fascism. These will be briefly dealt with in the following four phases of fascism and its molting.


The First Phase

In the first phase, which started in the earlier part of this century and reached its zenith between the two world wars, the bourgeois democratic form of capitalist class rule was replaced by the fascist form of capitalist class rule in certain parts of the imperialist centers, e.g. Germany and Italy. There were colossal efforts to establish the rule of fascism universally. These efforts were crushed after the unprecedented destruction of human lives and material resources.


The Second Phase

The second phase, which started soon after the Second World War and continues into the present, constituted a major shift in the strategy of fascism as well as in the geographical location of its headquarters. As this phase is central to the theory, and as its various international connections between the imperialist center and the periphery have been effectively obscured for so long, this needs to be elaborated upon in some detail.

The strategy of fascist forces in the imperialist centers after the Second World War changed fundamentally while the basic objectives remained the same, i.e. maximization of profits for the big finance capital, brutal and militarist suppression of the international working class and its unions through fascist-type political superstructures, and economic, political, and military subjugation of the periphery in forms consistent with the new historical conditions. However, in this phase a dichotomy came into existence. While formerly, in the first phase, fascist superstructures were established in some parts of the imperialist centers themselves, in the second phase, the inherent fascist pressures and tendencies of capitalist democracies in the imperialist center were directed towards and channeled into numerous areas of the Third World periphery, while maintaining the bourgeois democratic types of superstructures in the center itself. As a result, numerous fascist-type superstructures sprang up in the periphery during that period. The nature of interactions and mutual conditioning between the imperialist center and periphery in this phase has been the most obscure in modern history. In the diagrammatic representation of this phase, it is shown that, while fascism flowed out of the center into the periphery, bourgeois democracy in the center was reinforced and enhanced by the super-exploitation and imperialist-fascist plunder of the human and natural resources of the periphery and the transfer of the resulting wealth to the center, which made it possible to establish, consolidate, and enhance the bourgeois democratic superstructures in the center. In fact, such a neocolonial process is coextensive with similar mechanisms during the colonial period.

The geographical headquarters of the fascist forces in this period shifted to the U.S. from Germany. It must be pointed out here that fascist tendencies and pressures are inherent in all the imperialist countries and grow out of, as well as against, the bourgeois democratic state apparatus under certain crisis situations. In the U.S., these tendencies and forces were already extremely well-developed and powerful even before the second phase. Fortunately, the inter-imperialist contradictions and rivalries and the uneven developments during the first phase prevented the international simultaneity and coordination of fascist conquest of political power and divided the capitalist world into two opposing camps. In the second phase, the fascist pressures and tendencies inherent within the bourgeois democracy of the imperialist center were externalized onto the numerous areas of the periphery wherever it was possible. The U.S., because of its unparalleled development of an international network of political, economic, and military domination during the post-Second World War period, played the determining central role in the developments of the second phase. As has been scientifically well documented, e.g. in Gromyko's work (5), in the first phase too it was the U.S. monopoly capital that had provided the essential industrial, economic, and military foundations for the establishment of a militarist and fascist Germany in the hope of directing that military power against the U.S.S.R. Although U.S. monopoly capital operates under all forms of political superstructure internationally, the focus of this essay is on its operations under the fascist types. If we examine the foundations of the latter, the following elements stand out clearly as of a determining nature:

(1) The economic, political, and military structures and forces provided by the imperialist center.

(2) The native military apparatus dominated by pro-imperialist elites, many of whom are trained for their roles in the center.

(3) Powerful sections of native big bourgeoisie closely tied to the imperialist metropolitan bourgeoisie.

(4) Big landowners also closely linked to monopoly capital of the center.

The foundations of fascist-type superstructures in the periphery have been permeated through and through with the powerful and vital components of imperialism, primarily of the U.S. Some sociologists and political economists in the periphery, intimately familiar with the situation, are already arriving at the conclusion that the U.S. metropolitan bourgeoisie can in no realistic sense be considered external to the class structure of fascist-type superstructures under discussion, but on the contrary it constitutes the most dominant class among the various native classes there. This, for example, is the conclusion of veteran progressive Pakistani sociologist Hamza Alavi (6) and various others in their analysis of the fascist-type dictatorships in Pakistan. A more or less similar class situation has existed in numerous other countries of the periphery where fascist-type dictatorships came into being during the second phase. U.S. imperialism has been the connecting thread, the international coordinator and manager of all these dictatorships spread all over the Third World periphery.

At this point, it would be desirable to cite some contemporary data on the global economic operations of imperialism, as ultimately it is on this basis that all other forms of relationships develop.

The U.N.Center on Transnational Corporations reported that the parent transnational corporations (TNCs) have 100,000 affiliates in other countries, out of which one-third belong to the parent TNCs in the U.S. and one-fifth to those in the U.K. U.S. and U.K. TNCs account for over 60 percent of all foreign affiliates in the developing countries (7). Of the 10 largest TNCs in the world, 8 are US corporations which account for 76 percent of the group's total sales and 75 percent of its total profits (8). In 1985, the 10 largest U.S. industrial TNCs had sales of more than $522.5 billion (9). A sample of the largest TNCs, in a U.N. study, showed that the ratio of sales by their foreign affiliates to total sales rose from about 30 percent in 1971 to about 35 percent in 1976 and to about 40 percent in 1980, indicating the rapid pace of the transnationalization of monopoly capital (10).

At the Tenth World Trade Union Congress in 1982, it was estimated that, by transfer of profits and other forms of plundering, international monopolies swindle the Third World countries of $200 billion annually (11). Certainly this conservative estimate must have gone up considerably by this time.

For more than a decade now, the main form of the export of capital has been loan capital, which, according to the Organization for Economic Cooperation and Development (OECD) data, made up 90 percent of the financial flow to the periphery in 1980 (12). In 1984, the debt of the periphery to the imperialist banks and corporations of the center reached the astronomical figure of $833 billion, on which $120 billion was extracted as debt service (13).

Transnational corporations from the center control 80 to 90 percent of the main commodities exported by the periphery and 40 percent of the industrial production in the latter (14). Fifteen largest among them, for example, controlled the marketing of 90 percent of the world's pineapples; 80 to 90 percent of the wheat, coffee, corn, cocoa, tea, forest products, cotton, tobacco, jute, copper, tin, bauxite; 90 to 95 percent of the iron ore; 75 percent of the crude petroleum; 60 percent of the sugar; 70 to 75 percent of the rice, bananas, and natural rubber; and 50 to 60 percent of the phosphates during 1980. In most cases, only 3 to 6 TNCs dominate bulk of the above-cited market (15). Although foreign direct investment and ownership is relatively lower in the agricultural economy than in mining, petroleum, and other industries of the periphery, the returns to the producers in the former sector, in terms of the proportion of the final product value, are much lower because of the TNC controls at the processing, transportation, and marketing levels (16). In one pioneering study, the U.N. Conference on Trade and Development (UNCTAD) revealed that, in the case of global banana trade, dominated by 3 large TNC's, 88 percent of the gains went to the TNC's while the producing countries got only 12 percent (17). It is estimated that the price manipulations by TNC's alone cause the Third World to lose between $50 billion and $100 billion annually (18).

The cumulative foreign direct investment (FDI) of TNC's at the end of 1983 was estimated to be around $625 billion, of which TNC's based in the U.S. accounted for over 40 percent. About a quarter of the total FDI was in developing countries (19). During the 1960's and 1970's, U.S. TNC's accounted for more than half of the total flow of FDI, and in 1979 their share was 59 percent of the total (20).

Another U.N. study revealed that between 1956 and 1968 the operations of U.S. TNCs were twice as profitable in the Third World as in the industrially developed countries (21).

The share of income from FDI in the total income of 8 of the top 10 U.S. TNC's varied from 49 to 87 percent in 1979 (22).

In UNCTAD's statistics, it was shown that for every dollar invested in the Third World between 1970 and 1980, TNCs repatriated approximately $2.20 to their home bases (23). U.S. TNCs invested $12,450 million and repatriated $48,847 million during 1970-1979, getting $3.92 return for every dollar invested in the developing countries (24). In 1980, there was a disinvestment of $3,454 million in the Middle East, and profits repatriated to the U.S. amounted to $7,326 million (25), reducing the net flow of FDI by U.S. TNCs to the periphery to $8,996 million and increasing the profits repatriated to the U.S. to $56,173 million between 1970 and 1980, indicating that $6.24 were repatriated as profits to the U.S. for every dollar invested in the Third World. Total income of U.S. TNCs between 1970 and 1980, from the above-mentioned net flow of $8,996 million during the same period, amounted to $78,934 million or a ratio of $8.77 income for every dollar invested in the periphery. During the same period, U.S. TNCs FDI net flow to developed capitalist countries was $35,218 million, profits repatriated to the U.S. from them $63,138 million and income $134,818 million. Hence the ratios of repatriated dollars and total profits to dollars invested in the developed capitalist countries were 1.79:1 and 3.83:1, respectively, between 1970 and 1980, while, as noted above, these ratios were 6.24:1 and 8.77:1 in the case of developing countries. While 46.8 percent of the total profits made in the developed capitalist countries were repatriated to the U.S. and 53.2 percent were reinvested there, from the Third World 71 percent of the profits were remitted to the U.S. and 29 percent reinvested. Moreover, the profit rate on the U.S. cumulative FDI investments in the developed capitalist countries in 1980 was 16.6 percent, while the corresponding profit rate in the developing countries amounted to 24.1 percent. The total profits of U.S. TNCs from FDI in all areas abroad between 1970 and 1980 added up to the colossal sum of $219,472 million. The total net inflow of FDI to these areas in the same period was $44,928 million (26).

UNCTAD estimated that technological contributions by the skilled personnel who emigrated from the Third World to the U.S., Canada, and U.K. between 1960 and 1972 amounted to $51 billion in terms of capital. The total amount of development assistance during the same period to the Third World was $46 billion. Hence, brain drain alone caused a net loss of $5 billion to the Third World in 12 years (27).

Such is the economic framework that has both been the result and the cause of numerous fascist superstructures in the periphery which constitute the overwhelming proportion of the data cited above for the periphery.

The above analysis of the second phase has shown that both bourgeois democracy and international fascism have been the essential attributes of U.S. monopoly capital in the post-Second World War period. The relevance of this relationship can hardly be overstated when applied to the developments and transformations in the present and future periods discussed in connection with the third and fourth phases.


The Third Phase

In the third phase of fascist molting, the initial processes of which started in the mid-1970s and the definitive shapes of which have been established in the 1980s, the imperialistically established fascist superstructures in the periphery are crumbling down rapidly, one after the other, like a house of cards, under the pressures of mass democratic movements. In this phase, the fascist pressures externalized so skillfully for so long onto the periphery are returning home to the imperialist center itself. This should be quite understandable, as once certain amounts of energy and pressures are generated and circulated in different channels of a system, any blockage in one of them would cause corresponding increases in the others to accommodate the total original volume, if a change in the system itself is not made. As indicated in the diagram, the third phase is a transitional phase which involves the present and immediate future periods and in which, as the fascist-type superstructures are breaking down in the periphery and being replaced by the democratic types, in the center the bourgeois democratic apparatus is being eroded, and there is a rapid upsurge of fascist and militarist tendencies on all levels of society, most importantly on the political level.

There are two diametrically opposed types of movement of forces and processes within the center inherent in the third phase:

(1) Mass opposition and resistance to the transformation of bourgeois democracy into fascism in the center. Such an opposition will only succeed if it sets before itself the task of transforming the imperialist system itself. Otherwise it will be absurdly self-contradictory and ineffective. To be effective and successful, it will have to be organized under the leadership of the working class and will involve the revolutionary transformation of the imperialist system into a socialist democracy, eliminating the source of fascism once and for all.

(2) Spontaneous movement of forces and processes, leading to ever-increasing erosion of bourgeois democracy, without the effective and consciously organized massive opposition mass movement in the center.


The Fourth Phase

The two alternative outcomes in the fourth phase would flow out of the two alternative developments of the movements described above and their conflict and outcome.

(1) As a result of the first alternative of the third phase, socialist-oriented democracy is likely to result in the present imperialist center, which will have complementary democratic relationships with the periphery. As shown in the diagram, democracy will flow in both directions if this alternative is materialized.

(2) If the second alternative of the third phase emerges victorious, fascism, in one form or another, is certain to be established in the imperialist center. It will be like the first phase, but with a different geographical nucleus, i.e. the U.S., and on an incomparably higher level of development and force. There will be renewed efforts for the establishment of universal fascism, even under the label of "democracy".


Foundations of Fascism in the U.S

Within the U.S. imperialist center, various objective and subjective processes, described below, that are prerequisites for the upsurge and consolidation of fascism, have accumulated and matured to unprecedented levels. Although some of the same objective processes, in themselves, also constitute the maturity of conditions for transition into socialism, the incredibly regressive and distorted development of the subjective factor counteracts movement in that direction.

(1) The highest degree and the most gigantic concentration of monopoly capital, under the control of relatively few large monopolies, in the world history.

(2) The highest state of militarization of the economy in world history.

(3) The most colossal buildup of material-technical military apparatus, constructed with the aid of the most advanced scientific and technological techniques in the world's history.

(4) Unparalleled increase in the economic and political power of the military-industrial complex headed by the most bestial, reactionary, chauvinistic, imperialistic, and nuclear-weapons-intoxicated sections of monopoly capital.

(5) A triple-layered economic crisis which U.S. imperialism is incapable of resolving within its present framework.

(6) Sharp increase in the well-integrated and aggressive attacks of monopoly capital on the working class and labor unions.

(7) An astounding lack of political unity, low political level of struggle, and predominance of class-collaborationist, opportunist, and pro-imperialist elements and sentiments in the working masses, which have made them extremely vulnerable to the attacks against them. Although a high degree of polarization of class forces is ensuing as a consequence of these brutal attacks, it is not clear whether it will develop rapidly enough and deeply enough to check the further advance of monopoly capital in the direction of fascism.

(8) A general dehumanization, followed by monsterization of human nature, decadence, callousness, spiritual-emotional atrophy, and perversion of the mass psychology and personality structure in the population at large, primarily the result of being under the prolonged rule of the most intensified and sinister forms of capitalism in history, have all created a social environment in which extreme reactionary forces can and have risen to the top levels of political state power with an ease which only appears surprising if one has entertained delusions about social reality in the U.S. To be sure, such objective social reality is denied and covered up by a thin and superficial layer of solipsistic-mechanical forms of linguistic and other social behavior that are culturally produced and reproduced. However, objective facts constantly burst forth and explode the fragile and phony bubble of this secondary layer which, nevertheless, is again automatically inflated. There is an incessant contradiction and tension between the objective social reality on the one hand, and social subjective manipulation, rationalization, and denial of it on the other, producing a sort of social schizophrenic mental apparatus in this society.

Due to the existence of various objective and subjective circumstances, "the most reactionary, most chauvinistic, and most imperialist elements of finance capital" have gained control of the political and state apparatus, albeit in a bourgeois democratic form. Whether they will need to or attempt to resort to the "open terrorist dictatorship" will largely depend upon the scale and strength of the opposition mass movement.


Summation

The staggering successes of national liberation movements in the periphery constitute the major causal factor in the chain of events leading to the all-out offensive of monopoly capital against the working class and the bourgeois democratic rights in its center. This could not be otherwise within the sinister system of imperialism. The main point here is that although the imperialist bourgeoisie has taken short-term measures to make up for the losses and has, in fact, increased its profits in face of the successes of national liberation movements in the periphery, it has no viable and reliable intermediate or long-term solutions to the problems thus being generated and is more and more resorting to naked militarism, irrationality, and rapidly increased levels of measures towards fascism.

At this point, it is possible to formulate the central thesis of this paper, which is that within the present U.S. imperialist politico-economic structure, an increase in the politico-economic independence and democracy in the periphery has a reducing effect on the existing version of bourgeois democracy in the center, and conversely the existence and expansion of fascist-type dictatorships in the periphery tend to maintain and enhance the specific version of bourgeois democracy under discussion in the center. On the other hand, the level and stability of bourgeois democracy in the center is dependent upon the continuation of fascist-type dictatorships, either direct or camouflaged through surrogates, in the periphery

The class nature and contradictions of democracy under capitalism have long been understood and analyzed by communists. Lenin, in his address to the First Congress of the Communist International in 1919, had presented a thorough analysis of the extremely limited and contradictory nature of bourgeois democracy in response to the class collaborationist, opportunist, and confusionist nonsense of the leadership of some European social democratic parties, in which they were attempting to identify bourgeois democracy with democracy in general. He conclusively demonstrated that bourgeois democracy was little more than a legal form of cover for the actual state of affairs characterized by the dictatorship of capitalists. He also pointed out that the "Marxists have always maintained that the more developed, the 'purer' democracy is, the more naked, acute, and merciless the class struggle becomes, and the 'purer' the capitalist oppression and bourgeois dictatorship" (28). These were prophetic words, the truth of which was never more self-evident, more applicable, than in the contemporary U.S. The inverse relationship between the progress of bourgeois democratic political super-structural form in the center and of any kind of democracy worth the name in the periphery, as discussed in this essay, is consistent with the Marxist-Leninist understanding of the problem of bourgeois democracy and follows from it under current international conditions. The dialectical logic also requires such an analysis of the interconnected movement, interactions, and mutual conditioning of the basic economic structures and political superstructures of the center and the periphery.

I will not attempt to deduce all the strategic and tactical implications of the analysis of this paper. However, one such implication is of fundamental importance: that under contemporary international conditions, the effective struggle against fascism requires a new strategy in which it is inseparably linked with the fight against the present structure of imperialism and the dependent nature of its bourgeois democracy in the center on fascism in the periphery. This means that the mere struggle to preserve the present form of bourgeois democratic apparatus in the center, within its current imperialist context, would be futile and self-defeating. To be effective, the mass struggle against fascism would have to aim at the radical transformation of the current form of bourgeois democratic apparatus in the center as well as of the structure of international imperialism itself. This would only be possible under the leadership of the working class and its vanguard party. The bourgeoisie itself is completely bankrupt and incapable of providing such leadership at this stage. The theory and practice of united and popular front against fascism, developed during the first phase of fascism, will continue to be the basic guide at the new stage. However, the new features in the new phase of fascism also demand new measures and some modifications in the strategic objectives as well as in the strategy and tactics themselves. The highly contradictory and ambiguous role of progressive sections of the bourgeoisie became clear in their involvement in the popular front during the Spanish people's war against fascism, as well as during other revolutionary struggles throughout the world. Some of them, entrusted with leadership positions, caused immeasurable damage to the revolutionary movements. In the present-day imperialist centers, the bourgeoisie has decayed even further, and although its progressive sections will become part of the united and popular front against fascism, their capacity for leadership is extremely contradictory and limited. Another feature of the contemporary fight against fascism is the struggle against the danger of nuclear war, both problems being the organically linked, dominant forms that modern monopoly capital is passing through in its morbid historical development.

The immense and fundamental importance of the existence of socialist-bloc countries for the development of international events has not been discussed in this writing. However, this has been taken for granted as the foundation on which historical movement in the progressive directions has the possibility to advance at this phase.


Originally published on http://imperialismandthethirdworld.wordpress.com.



Notes

1. Dutt, R. P. Fascism and Social Revolution. International Publishers, New York, 1934. World Politics. 1918-1936. Random House, New York, 1936.

2. Dimitrov, G. The United Front Against Fascism. Speeches delivered at the Seventh Congress of the Communist International, July 25-August 20, 1935. New Century Publishers, New York, 1950.

3. Togliatti, P. Lectures on Fascism. International Publishers, New York, 1976.

4. Dimitrov, op. cit. Seldes, G. Facts and Fascism. In Fact, Inc., New York, 1943.

5. Gromyko, A. The Overseas Expansion of Capital. Progress Publishers, Moscow (English translation), 1985.

6. Alavi, H. "Class and State". Gardezi and J. Rashid (eds.), Pakistan: The Roots of Dictatorship: The Political Economy of a Praetorian State, pp. 40 Zed Press, London, 1983.

7. United Nations. "The Global Foreign Affiliate Network", The CTC Reporter, No.15, p. 8. U.N. Centre on Transnational Corporations (UNCTC), 1983.

8. Fortune. Time, Inc., New York, May 3 and August 23, 1982.

9. Fortune. Time, Inc., New York, April 28, 1986.

10. United Nations. "TNCs in World Development: Third Survey". The CTC Reporter, No. 15, p. 3. UNCTC, 1983.

11. Tenth World Trade Union Congress, Commission No. 4, "Trade Union Strategy Against the Transnational Corporations". Havana, 1982.

12. Castro, F. The World Economic and Social Crisis. Report to the Seventh Summit Conference of Non-Aligned Countries, p. 141. Oficina de Publicaciones de Consejo de Estado, Havana, 1983.

13. OECD. External Debt of Developing Countries in 1984, pp. 20-21. OECD, Paris, 1985.

14. Castro, F., op. cit., pp. 16, 142.

15. Clairemonte, F. F. "Reflections on Power: TNCs in the Global Economy". The CTC Reporter, No. 15, pp. 37-39. UNCTC, 1983.

16. Zorn, S. "TNC-Government Relations in Agriculture". The CTC Reporter, No. 20, pp. 45-47, 50. UNCTC, 1985.

17. Clairemonte, op. cit.

18. Castro, op. cit.

19. United Nations. "Policy Analysis and Research. Foreign Direct Investment and Other Related Flows". The CTC Reporter, No. 19. pp. 6-9 UNCTC, 1985.

20. United Nations. Salient Features and Trends in Foreign Direct Investment. UNCTC, 1983.

21. United Nations. Multinational Corporations in World Development, p. 36. U.N., 1973.

22. Bergsten, C. F., T. Horst, and T. H. Moran. American Multinationals and American Interests, pp. 10-13. Brookings Institution, 1978.

23. U. N. Conference on Trade and Development (UNCTAD). Handbook of International Trade and Development. Supplement. 1981.

24. Whichard, 0. G. "U.S. Direct Investments Abroad in 1979", Survey of Current Business, pp. 24-25. U.S. Department of Commerce,, August 1980.

25. Whichard, 0. C. "U.S. Direct Investments Abroad in 1980", Survey of Current Business, pp. 21, 23, 27, 34. U.S. Department of Commerce, August 1981.

26. Ibid., and Whichard, 1979, op. cit.

27. Castro, op. cit., p. 131.

28. Lenin, V. I. "Theses and Report on Bourgeois Democracy and the Dictatorship of the Proletariat", First Congress of the Communist International, March 2-6, 1919. Selected Works, Vol. 3, pp. 150-163. Progress Publishers, Moscow, 1971.

Will Black Nationalism Reemerge?

By Sean Posey

In the summer of 2008, a tidal wave of liberal and youth activists began to carry presidential candidate Barack Obama on a journey leading inexorably to the White House. Town halls and campaign stops attracted droves of admirers-with Obama taking on a persona more akin to a rock star than to a senator from Illinois. However, during a campaign stop in St. Petersburg, something unexpected happened. Obama was greeted during a question and answer session by protesters carrying a sign emblazoned with the question, "What about the Black Community, Obama?"

After attempting to ask Obama questions, and after getting shouted down by the crowd, Diop Olugbala, one of the protesters, confronted Obama asking, "In the face of the numerous attacks that are made against the African community or the black community by the same US government that you aspire to lead. . . why is it that you have not had the ability to not one time speak to the interests and even speak on the behalf of the oppressed and exploited African community or Black community in this country?"[1]

Obama seemed flustered. This was a rare, pointed question about what his campaign would mean for the black community. The young questioner was a member of the Uhuru Movement, a Pan-African organization representing one of the remnants of Black Nationalism in the United States. The incident was laughed off and Uhuru jokingly dismissed. However, as the Obama administration moves through its last term, it's clear the question posed by Uhuru will not go away, especially as the wider black community faces continued socioeconomic problems. This poses a broader question: Is Black Nationalism relevant in the twenty-first century? And as the crisis facing black America builds, will it reemerge?


Origins/Development of Black Nationalism

The origins of Black Nationalism can't be separated from the experience of slavery. Since Africans were first brought to the colonies, a common racial oppression produced calls for not only a release from slavery, but for repatriation to Africa, or to some other place where a black nation might be formed. This ideology also embraced Pan-Africanism, or the idea that black unity must be a worldwide affair. Men and women alike championed early Black Nationalism: Paul Cuffee helped ferry formers slaves to Nova Scotia and then to Sierra Leone; Robert Alexander Young wrote the 1829 "Ethiopian Manifesto," which spoke to the commonality of blacks in the Diaspora; and Maria W. Stewart became the first woman to espouse nationalist ideas in speeches and writings. All of these activists and thinkers represented early yearnings for black autonomy and nation building.

The compromise of 1850 helped reinforce Black Nationalism. This is the beginning of what William Moses-perhaps the foremost scholar on the subject-calls the "Golden Age of Black Nationalism," which lasted until the imprisonment of Marcus Garvey in 1925.[2] During this period people like Martin Delaney, the "Grandfather of Black Nationalism," made plans to relocate African Americans back to the Africa. Nationalism also took hold among very educated "elites." Whereas Black Nationalism in Garvey's time, and later during the 1960s, came primarily from the working class, some of the most bourgeois and formally educated African Americans in the nineteenth century espoused emigration schemes and black self-sufficiency.[3]

The emergence of Marcus Garvey's United Negro Improvement Association and African Communities League in 1914 marked the beginning of the largest movement of blacks in American history. Garvey drew on Pan-Africanism and wanted ultimately to move African Americans back to Africa, but he also advanced the idea of black economic self-sufficiency as a principal part of the UNIA platform.[4] Garveyism specifically represented two of the three main strands of Black Nationalism: cultural and political nationalism. Garvey's Negro Factories Corporation manufactured black dolls, sponsored black beauty contests, and published high-fashion photos of black women.[5] The Negro Factories Corporation also started black-owned neighborhood businesses to provide services to communities like Harlem.

Garvey's enormous popularity drew the wrath of other black intellectuals-especially W.E.B. Du Bois. However, despite their differences, Du Bois and his rival Booker T. Washington also espoused ideas consistent with Black Nationalism. Washington advocated a "technocratic Black Nationalism" that did not call for political or social integration but instead espoused a "do for self" model of black economic empowerment. [6] Du Bois was much more of a cultural nationalist.[7] Though seemingly mutually opposed to each other, both advocated black pride and support for the growth of black-owned businesses. It was only after the jailing of Garvey-on flimsy charges-and the decline of the UNIA that class issues fractured Black Nationalism. The working class would become the center of future nationalist revivals in the 1930s and 1960s.


Nationalism and Religion

The third main strand of Black Nationalism, religious nationalism, flourished in the years after Garvey's fall. The Moorish Science Temple gathered a strong following in the 1920s and 1930s. The founder of the temple, Noble Drew Ali, blended Black Nationalism with mysticism and Islamic thought, prefiguring the most successful of the religious nationalist groups-the Nation of Islam. The NOI formed in Depression-era Detroit. Shrouded in mysticism itself, the organization grew in the poorest and most deprived slums of the industrial cities of the north. The group's leader, Elijah Muhammad, held up blacks as "the original man," and he called for the creation of an independent black state within the borders of the United States. Despite their ideological and cultural differences, the Nation of Islam, and especially Malcolm X, had a large influence on the Black Power movement of the 1960s.


Black Power

The Black Power movement of the 1960s seemed to come out of nowhere for many Americans, but Black Power descends directly from the long history of Black Nationalism. Stokely Carmichael, who coined the term Black Power, stated, "…Before a group can enter the open society, it must first close its ranks."[8] This harkened back to Garveyism, but it opened up the possibility of eventual integration of some kind. Marxism and class analysis also came to influence the Black Power movement. This proved especially true of the Black Panthers, who eschewed nationalism while also representing many of its major strands.

The success of the civil rights movement during the 1960s had little impact on the economic and cultural issues brewing in America's inner cities. Urban riots were the result of complicated problems the mainstream civil rights movement was unable to address: The NAACP and the Urban League represented an emerging black middle class; street level movements represented a discontented working class. The struggle between the civil rights movement and Black Power moved into the culture as well. "New ways of being black" played a huge role in groups like the Black Panthers, whose emphasis on a "revolutionary culture" were explicitly anti-capitalist. That separated them from both mainstream black organizations and previous Black Nationalist groups. [9] The Black Arts movement and cultural movement slogans such as "Black is Beautiful" also came primarily from Black Nationalist groups. Attempts to build economically self-sufficient black communities, calls for black separatism, and explicit rejections of white culture, continued well into the mid-1970s.


Afrocentrism, "Conscious" Hip Hop, and the "Under Class"

Nationalism faded rapidly after the 1970s. Class fissures and emerging opportunities for some African Americans took the wind out of the movement. It was Afrocentrism, a relic of the cultural nationalist movements of the 1960s that remained vital in the 1980s and 1990s. Scholars of Afrocentrism sought to build an epistemology around African ways of thinking. As political scientist Dean Robinson describes it, these scholars tried "…to denote a new African-centered perspective, one shorn of problematic 'Eurocentric' assumptions, and one fashioned to produce more accurate and sympathetic assessments of African life."[10] Maulana Karenga, whose holiday of Kwanzaa emanated from the cultural nationalist ethos of the sixties, remains the most famous of the Afrocentric scholars. The continued popularity in some circles of Afrocentrism in the 1980s and 1990s partially masked the decline of other forms of nationalism and the structural economic and social inequality affecting African Americans.

The promise of the civil rights movement-especially the promise of economic justice-never filtered down to the ghettos of America's cities. In the 1980s, the emerging musical genre of hip-hop came to reflect many of the ideals of Black Nationalism and Afrocentrism. Hip-hop channeled the frustrations of urban youth who found themselves left out of the economic growth of that decade. In 1980, an effort between Brother D and a group called the Collective spawned what was one of the first "conscious" tracts. The song "How We Gonna Make the Black Nation Rise?" represented the beginning of a sub-genre called "conscious hip-hop", which included many strains of Black Nationalism and Afrocentrism. Adherents of the Five-Percent Nation-an offshoot of the Nation of Islam-were and are well represented in conscious hip-hop. Afrika Bambaataa and the Universal Zulu Nation, Paris, Brand Nubian, and especially Public Enemy, represented core groups that formed a culturally and politically nationalist semi-rebirth that in some ways reflected the Black Arts Movement of the 1960s. With the commercialization of hip-hop in the late eighties and early nineties, Black Nationalism and Afrocentrism went underground. Gangsta rap proved more suited to the rampant individualism that pervaded hip-hop and the larger culture in the latter-1990s.


The Working Class and the New Jim Crow

Initiatives taken in the wake of the civil rights movement increased access to jobs in municipal governments and in the public sector for blacks. This formed the backbone of the new black middle class; however, the ghettos that fostered the Black Nationalism of the late sixties remained far behind. America's deindustrialized urban areas continued to collapse during the 1970s and 1980s. Violent crime, the crack cocaine epidemic, gangs, and the spread of jobless neighborhoods have now devastated several generations of the black working class; and though the cycle has diminished in intensity, it remains a central truth. In the 1990s, historian Michael Katz expounded on the structural reality of poverty and blackness in America: "Because racism directed toward African Americans is so powerful, the contemporary fusion of race and poverty remains the most resilient and vicious in American history." [11]

The reality of ghetto poverty today is as powerful a force as ever, and one of the strongest reinforcing mechanisms for it is the prison system. Sociologist Loic Wacquant sees the modern or "hyper ghetto" as part of a symbiotic relationship with the prison system, or a "kinship," as he calls it. [12] Since the 1970s the American prison system has gone from being about 70 percent white to about 70 percent non-white, with blacks making up forty percent of state and federal prisoners.[13] Michelle Alexander succinctly dubs this system the "New Jim Crow."[14]

Wacquant argues the failure of the urban ghetto to contain African Americans in the late 1960s led to, by way of "Law and Order" campaigns and the War on Drugs, the affinity between the hyper ghetto and the prison system. According to Wacquant, "They (whites) extended enthusiastic support for the 'law-and-order' policies that vowed to firmly repress urban disorders connately perceived as racial threats. Such policies pointed to yet another special institution capable of confining and controlling if not the entire African-American community, at least its most disruptive, disreputable and dangerous members: the prison." Black Nationalist groups were firmly among the groups considered most dangerous to the state in this scenario.


Liberalism and the Failure of the Second Reconstruction

The failure of liberalism and the stalled Second Reconstruction leave African Americans in an increasingly precarious position at the beginning of the twenty-first century. The promise of the historic election-and re-election-of Barack Obama has proved illusory. As Obama moves into his second term, black unemployment is actually worse than when he was sworn in. Almost every socioeconomic measure from education to homeownership shows wide disparities between whites and blacks. White median household wealth is 20 times greater than that held by black households.[15] Almost 30 percent of African Americans live below the poverty line, and 40 percent of black children are in poverty. [16] Urban sociologist Patrick Sharkey calls "the failure to complete the progression towards full civil rights" one of the four main trends keeping neighborhood level inequality in place.[17] Yet, no real programs to address urban poverty and disadvantage have existed since the Model Cities initiative of the 1970s. All this leads to the "inheritance of the ghetto" from one generation to the next.


The Remnants of Nationalism

Surviving the decline of Black Power and Black Nationalism in the 1970s, the Nation of Islam continues to be the principle Black Nationalist organization in the country. After the death of Elijah Muhammad, the Nation came under the leadership of his son, Wallace Muhammad, who sought to integrate the organization. The fallout over Wallace's rule split the group. A dynamic speaker named Louis Farrakhan reformed the Nation-bringing it back into line with Elijah Muhammad's original message. Farrakhan entered the national spotlight in the 1980s, becoming primarily known for his often-controversial comments and his efforts to build black economic power. In 1995, Farrakhan and the NOI organized the largest gathering of African Americans in history at the Million Man March.

The Nation thrives working in the most depressed urban areas in the country. Converting ex-convicts and recruiting prisoners was a part of the organization from the very beginning, with Malcolm X being only the most famous of the prisoners turned Muslims. Providing security for troubled public housing projects and policing dangerous streets endeared Farrakhan's organization to residents in areas all but abandoned, or in conflict with, the police. Last summer, as Chicago's homicide rate soared, the Nation organized community patrols and outreach efforts. The well-respected anti-violence organization CeaseFire claims the Nation is becoming intimately involved in combating street violence in Chicago's toughest neighborhoods. [18]

Economic nationalism is also still a crucial part of Farrakhan's plan today. The Nation owns 1,500 acres of farmland in Georgia and is apparently looking to buy thousands of more acres in the Midwest, possibly also including vacant land in places like Detroit. Farrakhan continues to call for blacks to save money, invest in property, and build communal economics. All this comes at a time when median wealth for black families is about $5,600. [19]

Other Black Nationalist movements are either very small or local, or are fractured and ineffectual. The New Black Panther Party, formed in 1989, has garnered major headlines in recent years for its rhetoric and protests at various racial hot spots in the country-including a much ballyhooed voter intimidation case in 2008 that was seized on by the right. The NBP also hosted a "Black Power Convention" in 2010 that attracted ex-politicians like Cynthia McKinney and a variety of entertainers from Erykah Badu to Andre 3000. In September the party will hold a "Million Youth March" in Harlem to address the needs of black youth, especially in the aftermath of Trayvon Martin murder. The party's chairman Malik Shabazz described the effort by saying, "The whole purpose of these events is to establish a strong Black Power Movement across America and the world specifically for the youth." [20] It's unclear, however, how many social programs the NBP has or what level of support it enjoys in the black community.


Black Women and the Middle Class

The patriarchal trappings of the Black Power movement drew a large degree of criticism from black female intellectuals. However, it must be remembered that women from Amy Jacques Garvey to Angela Davis championed key tenants of Black Nationalism. Despite that fact though, black women face an "intersectionality" of both racial and gender oppression.

There has been reluctance by Black Nationalist movements to deal effectively with sexism, misogyny, and homophobia within their own ranks. Historian E. Francis White calls for an expanded and less constrained vision of blackness, one that could accommodate differences of gender and orientation. Sociologist Patricia Hill Collins writes of a nationalism that adapts itself to feminist sensitivities. Strides made by black feminists and the gay rights movements will make problematic the rise of any nationalist movement that discounts the desirability of these groups.

The question of the class divide is one that goes back to the days of Garvey or even further. Capitalism has integrated, to a certain extent, the black middle class. Black political power blossomed in many cities and states after the civil rights era, and much of the black bourgeoisie enjoyed an upward mobility unknown to them in the era of segregation. In 1999, over half of African Americans could fit comfortably into the middle class. [21] Yet at the same time the black middle class was in a precarious position.

In a recent groundbreaking book, sociologist Mary Pattilo shows the black middle class tends to live in neighborhoods with substantially higher poverty rates than middle class whites. They also tend to be spatially closer to, or often adjacent to, ghetto neighborhoods. [22] When the sub-prime mortgage crisis hit, most of the hard won gains of the middle class were wiped out. Now even the white middle class is under siege, which means even more pain for the black middle class. Marian Wright Edelman, co-founder of the Children's Defense Fund and a veteran of the civil rights movement, recently said of the emergency facing all of black America, "We face the worst crisis since slavery."[23]


Returning to Black Power?

Shortly before he died, Kwame Ture (Stokely Carmichael) said in an interview with C-Span, "Black Power has not been arrived at; we don't have Black Power yet."[24] There is no political will to deal with the catastrophe facing black America. The recent bankruptcy of Detroit, the largest majority black city in the nation, is a potent reminder of that. Indeed, black political power is fading, ironically in the age of the first black president.

Liberal electoral politics by themselves cannot and will not solve these problems, As Dr. Brittney Cooper pointed out after the fiftieth anniversary of the March for Jobs and Freedom: "Black liberal advocacy in this country for more jobs, less poverty, more education, less prisons, more life chances and less gun deaths doesn't have a fighting chance without a visible radical alternative."[25] Where will this all lead?

Austerity, continued stagnation, and the refusal to address urban and suburban poverty, puts black America at a crossroads. It's unclear what impact the disappointing Obama legacy will have for the future of black politics. Still, regardless of whether a Democrat or a Republican occupies the White House in 2017, it's doubtful any agenda addressing black communities will be discussed, much less enacted. In the months and years ahead, it is possible that we will see the rebirth of a new, almost certainly unique and unexpected version of Black Nationalism. If so, it will come at the darkest hour, and if it does-look for it in the whirlwind.


References

[1] Greg Wallace, "What about the Black Community, Obama," ABC News, August 1, 2008, under "Politics," http://abcnews.go.com/blogs/politics/2008/08/protesters-what/ (accessed August 20, 2013).

[2] See Wilson Jeremiah Moses, The Golden Age of Black Nationalism, 1850-1925 (North Haven: Archon Books, 1978)

[3] Ibid., 100.

[4] Tony Martin, Race First: the Ideological and Organizational Struggles of Marcus Garvey and the Universal Negro Improvement Association (Westport: Greendwood Press, 1976), 33.

[5] Ibid., 13.

[6] Golden Age, 28.

[7] Theodore Draper, The Rediscovery of Black Nationalism (New York: Viking Press, 1971), 49.

[8] Roderick Bush, We Are Not What We Seem: Black Nationalism and Class Struggle in the American Century (New York: NYU Press, 2000), 10.

[9] Joshua Bloom and Waldo E. Martin Jr., Black Against Empire: The History and Politics of the Black Panther Party (Berkeley: University of California Press, 2013), 270.

[10] Dean E. Robinson, Black Nationalism in American Politics and Thought (Cambridge: Cambridge University Press, 2001), 129.

[11] Michael Katz, "Underclass as Metaphor" in The Underclass Debate: Views from History, edited by Michael Katz, 11. (Princeton: Princeton University Press, 1991.)

[12] Loic Wacquant, "From Slavery to Mass Incarceration," New Left Review 13 (January/February 2002) http://newleftreview.org/II/13/loic-wacquant-from-slavery-to-mass-incarceration (accessed August 21, 2013).

[13] Ibid.,

[14] See Michelle Alexander, The New Jim Crow: Mass Incarceration in the Age of Colorblindness (New York: The New Press, 2010)

[15] Rakesh Kochar, Richard Fry, and Paul Taylor, Wealth Gaps Rise to Record Highs Between Whites, Blacks, Hispanics (Center for American Progress, 2011) http://www.pewsocialtrends.org/2011/07/26/wealth-gaps-rise-to-record-highs-between-whites-blacks-hispanics/ (accessed August 20, 2013).

[16] George E. Condon Jr., "Has Obama Done Enough for Black Americans?" nationaljournal.com, May 30, 2013, http://www.nationaljournal.com/magazine/has-obama-done-enough-for-black-americans-20130404 (Accessed August 20, 2013).

[17] Patrick Sharkey, Stuck in Place: Urban Neighborhoods and the End of Progress Towards Racial Equality (Chicago: University of Chicago Press, 2013), 21.

[18] Sophia Tareen, "Farrakhan Focuses on Economics in Chicago Speech," Associated Press, February 24, 2013. http://bigstory.ap.org/article/farrakhan-focuses-economics-chicago-speech (accessed August 29, 2013).

[19] Thomas Shapiro, Tatjna Meschede, and Sam Osoro, The Roots of the Widening Racial Wealth Gap: Explaining the Black-White Economic Divide (Institute on Assets and Social Policy, 2013).

[20] PR Newswire, "Million Youth March 15th Anniversary, Yahoo Finance, September 6, 2013 http://finance.yahoo.com/news/million-youth-march-15th-anniversary-152400694.html (accessed September 1, 2013)

[21] Steven Gray, "Can the Black Middle Class Survive," Salon.com, September 3, 2012 http://www.salon.com/2012/09/03/can_the_black_middle_class_survive/ (accessed August 30, 2013)

[22] See Mary Pattillo-McCoy, Black Picket Fences: Privilege and Peril Among the Black Middle Class (Chicago: University of Chicago Press, 1999)

[23] ibid.,

[24] C-Span, "The Life and Career of Kwame Ture," April 15, 1998.

[25] Brittney Cooper, "Marches Won't Cut it Anymore: Why This Week's Feels Like a Funeral," Salon.com, August 27, 2013 http://www.salon.com/2013/08/27/marches_wont_cut_it_anymore_why_last_weekend_felt_like_a_funeral/

The Audacity of Privilege

By Syard Evans

The existence of privilege in our society is a prominent, stifling reality that hinders our very humanity.  Yet privilege, in and of itself, is certainly an obstacle that we could collectively overcome.  The reality of privilege, the reality that certain characteristics of who I am will inevitably prevent me from experiencing hardships that others will encounter, can be acknowledged and disempowered, if not even relinquished, by knowledgeable, conscientious members of a privileged sect.  In doing so, the privileged member does not relinquish identity and worth but, rather, the oppressive power which holds others at an unfair disadvantage.   The audacity of privilege, however, continues to suffocate the decency and humanity out of our collective existence.  The boldness and entitlement that accompany most privileged experiences are the poisons that have our social fabric tattered and torn and manifest as outright prejudice and discrimination.   

Growing up in an all-white, low-socioeconomic, rural community, my childhood memories are peppered with one racist, bigoted experience after another.  Literally, some of my first memories are of the adults in my life telling offensive jokes about groups of people they plainly had no direct interaction with or knowledge of.  To be more accurate, some of my first memories are of the terrible feelings I had in response to these awful “jokes.”  At the time, I had no information or context to help me understand why the horrible things people said made me feel the way they did, but as a very young child, I had significant emotional reactions to this hatefulness.  As I grew and continued to have these experiences, I often attempted to communicate the concerns I had when this type of vitriol was disgorged.  At as young of an age as 6 or 7, I can remember saying to an adult who had just said, “We’re crammed in here like n*ggers on food stamp day” in reference to having several people riding in a pickup truck, that “I don’t know what that means, but it doesn’t sound nice.”  The concern I raised was first met with a flippant explanation of how the hateful stereotype was essentially true, a sick “enlightening” for me regarding the living strategies of black Americans.  When I questioned further with, “How do you know that?” I was chastised and ridiculed for not understanding how making such a statement was very much justified. 

While privilege has been an ever-present part of my life and afforded me significant gains, many that I never even realized, these were my first personal encounters with the audacity of privilege - the fierce and reactive response directed at any voice of reason and fairness.  This response is reflexive and intended to protect the existing status benefits.  The castigation that I received from the adults in my life, in response to my questioning why they would say such hateful things, was intense and only continued to gain in ferociousness as I developed more sophisticated methods of communicating my disapproval.  To adults, I became a silly, naïve little girl who wasn’t smart enough to understand how the world really was and accept, without question, the facts which they knew to be true.  One such fact I remember being “taught” was that black people smelled differently than white people.  To my peers, the difficulty I had accepting the nastiness of the racist, privileged mindset was simply summarized as me being a “n*gger lover.”

As I reminisce on these “lessons” in my development, I find two points to be particularly poignant.  First, in considering all of the lectures and tongue-lashings that I endured as a child to convince me of the superiority of white people, I can’t help but conclude that many people would/will/do give up battling such a persistent system and concede that the voice of the surrounding chorus must be true.  In short, they accept their right to the privilege they have and commit to defending it, even when it makes no sense to them.  Secondly, and more profoundly, in addition to harming those who are without privilege, privilege is extremely damaging to those who possess it.  It was in an attempt to retain the comfort and privilege of the all-white world that they lived in that many people from my childhood gave up opportunities beyond that world and waived the pursuit of growth and betterment.  Remaining in the comfort of the majority was worth giving up whatever else the world might hold.  People often claimed that the “simple” life of their childhood appealed to them, and maybe that’s true, but I’m certain the privileged life had just as much of an attraction, if not more.

Recently I had the opportunity to visit with a cousin of mine who works for a college preparatory program that supports students from low-income families whose parents have not finished college.  I always enjoy our conversations as we discuss the challenges facing young people in our society, how we each go about battling these challenges in our daily work, and the successful moments that reinforce to us that the effort we put in is worth it.  In our most recent conversation, my cousin spoke at length about her concern regarding the lack of white male students in the college preparatory and college environment.  As a black female, many might not expect her to spend her time considering recruitment strategies to reach white males in her area, but as someone who is not only great at her job but extremely committed to it, I was in no way surprised to learn that she was always working to promote an accurate representation of her community in her program.  She relayed that white males have become non-existent in her preparatory program and decreasing in number overall on the small college campus on which she works, despite remaining a significant majority in the community’s population.  I reflected on the institutions of higher education that I interact with and anecdotally noted observing a similar pattern. 

As we discussed, we came to the surmise that the issue isn’t as much a lack of white males in the college environment but rather the declining completion rates of white male college students.  My cousin noted a number of times in our conversation that many white males struggled with the diversity of the college campus.  They often do not know how to interact with, be taught by, and accept guidance from women and people of color.  They feel alienated in the classroom, as if they don’t belong, and often abandon the process as a result of their discomfort.  The privilege that has traditionally held them securely in the position of power and authority is now stifling their growth and development. 

Let me be very clear, my point here is not that we need to implement interventions to “save the white men.”  Instead, I think it’s valuable to understand the destructive effect of privilege on those who cling to it when considering the lengths that the privileged will go to remain privileged.  This is the audacity of privilege.  Often we error when addressing privilege by taking a soft, passive approach to it.  We implement diversity trainings and ask privileged individuals to admit to the privilege they have.  While these sessions may create a warm, fuzzy feeling for those involved and serve to alleviate guilt experienced by individuals with privilege, admitting privilege alone is not effective in creating change.  Saying “I’m privileged” and continuing to actively, knowingly benefit from privilege only continues to perpetuate privilege and discrimination.  Combating privilege requires action.  It requires the active, public refusal of privilege by those who are given it, and even small acts can change the thought process of those who have never challenged their own privilege or who once challenged it unsuccessfully and thus accepted their privileged role.

Several years ago, I was traveling across state to a meeting for work, which required me to leave early in the morning to make the 3-hour journey.  Less than an hour into my voyage, I was having trouble keeping my eyes open; so I stopped at a gas station in a sleepy little town to get some coffee.  When I entered the store, there were only 2 other people present - the cashier, who was a young white woman, and one customer, who was a young black man.  I paid little attention to either of them and headed straight for the coffee.  After fumbling around with my cup and searching for a proper lid, I made my way to the counter to pay.  At the counter, I found the other customer waiting as the cashier frantically searched for something.  It took me a minute to realize what she was looking for, but I eventually was able to process the scene.  The other customer had paid for his items, a Red Bull and a pack of gum, with a $20, and the cashier was in an almost panicked pursuit of that special marker used to check for counterfeit bills.  It quickly became apparent, based on the difficulty she was having finding the special, crime-fighting marker, that she didn’t use the damn thing regularly and that she felt absolutely certain that she must use it on the bill that this young man had given her.

Eventually, the cashier was able to locate the marker, check the bill, and finally proceed with the transaction with a visible sense of relief.  She returned the man’s change to him, and he stepped to the side to place his change in his wallet so that I could pay for the coffee that I obviously needed.  As I handed the cashier my $20 bill, she punched cash register keys without the slightest thought, grabbed the bill, and stuffed it in the register. 

“Wait!,” I said, now being fully awake and alert. 

Startled, she looked at me with a very confused look on her face. 

“Don’t you need to check that bill?,” I said. 

With a semi-wink and a smile that let me know checking bills wasn’t something “we” had to deal with, she tossed her head and said,

“Oh, no. That’s not necessary.” 

“It must be necessary,” I said.  “After all that you just went through to find that pen and check his bill, you all must have had some problems with counterfeit bills.” 

I looked in the direction of the other customer and realized he had stopped putting his money away and was standing watching the exchange.  The cashier stood paralyzed, glaring at me with eyes that exposed her considerations of violence.  She wanted nothing more than for me to shut the hell up and go away without her having to check my bill.  You see, checking my bill made her a part of my refusal of the privilege she had afforded me, and all of her living and social training had instructed her to never do that, because to aid in my refusal of privilege meant she was being forced to refuse some of her own.  I repeated my demand,

“Check my bill.” 

She removed the bill from the drawer and checked it dejectedly.  The other customer returned his wallet to his back pocket, collected his purchased items, and quietly left.  The cashier continued to look at me with a confused and defeated glare.  I took my change, told her to have a great day, and left with the knowledge that she will think about this exchange every time she is handed a $20 bill for a very long time to come.

You see, audacity may be the very thing that makes privilege difficult to combat, but I believe audacity is also the key to disarming and relinquishing privilege and its harmful effects on us all.                                      

Supremacy: A Social Order of Division, Control, and Enslavement

By Kali Ma

"It seemed like Mrs. Elliott was taking our best friends away from us."

These are the words of a third-grader from Riceville, Iowa. Her schoolteacher, Jane Elliott, had just put her class through an exercise that showcased the viciousness and injustice of white supremacy in the late 1960s. Jane Elliott has since replicated this exercise countless times, but her original lesson remains a groundbreaking insight into the mechanisms of supremacy as depicted in the documentary A Class Divided. By labeling the blue-eyed students in her class smarter and better, and giving them more privileges than the brown-eyed students, Jane Elliott instantly creates division and hostility between the two groups. She constantly reinforces the superiority of her blue-eyed students who suddenly feel more confident and perform better at tasks than their now demoralized and dejected brown-eyed classmates. This division creates conflict between the students, which greatly upsets them and even leads to physical fights. Jane Elliott is stunned by the results of her exercise, saying: "I watched what had been marvelous, cooperative, wonderful, thoughtful children turn into nasty, vicious, discriminating little third-graders in a space of fifteen minutes."

Jane Elliott's exercise clearly illustrates how simple it is to ignite conflict between people once a group of individuals is elevated above another. It also demonstrates how supremacy creates powerlessness in the "inferior" group and that the loss of personal power eventually leads to hostility and violence. This is the system we live under today - a hierarchy that ranks people based on their "worth" and socio-economic status.


Hierarchy - A Tool of Supremacy

To varying degrees, most socio-economic systems in the world today are hierarchical.[1] In a system of hierarchy, individuals occupy social ranks based on their levels of income and wealth, which significantly affect their access to vital resources such as food, shelter, healthcare, and education. In all hierarchies there is a ruling class on top that holds significant social, political, and economic power and whose interests are in direct opposition to those of the masses. A hierarchical structure is, in essence, about power - the ability to control and shape outcomes that further the interests of the ruling class. Since money is the way to greater freedom, most people intend to move up the hierarchy and buy their way into a new reality. After all, those at the top have the freedom to act in ways most people cannot: they make the rules and break them with impunity; they have access to resources, people and capital that allows them to easily perpetuate their wealth; and their occupations often include those of "socialite," "philanthropist," and some even get paid to party.

As an economic system, a hierarchical structure is inefficient and creates unnecessary scarcity because it allows the ruling class to hoard wealth and resources while the majority fights it out over "leftovers." Additionally, because its structure grants disproportionate power and privilege to those on top, it creates a system that is only beneficial to a wealthy minority. Economic inequality is particularly insidious in a hierarchical social order in which wealth determines social status. Such systems create extreme inequality where the gap between the rich and poor is great and social mobility is particularly difficult.

Supremacy is the hallmark of hierarchy where being a "winner" depends on someone else being a "loser" and where wealth is created at the expense of other people and the environment without concern for the collective good. Hierarchies are inherently coercive because they grant dominant groups the authority to impose their rules and ideology on those below them. It is thus a system of dominance, commanding its full power, authority and coercive nature against "weaker" subjects (i.e. the "have-nots" or "inferiors"). However, it is by no means a "natural" arrangement or, as many would say, "just the way things are." A hierarchical social system is closely linked to the systemic subjugation of women under patriarchy, which emerged as a dominant structure in the last 5,000 years of modern human history and helped spur on the agricultural revolution. [2] In effect, humans have lived in hierarchical systems for a fraction of our existence; yet during this new time period we have exhausted much of the world's resources and are quickly heading for a collision course with nature itself.

The purpose of hierarchy in a socio-economic system is not to create opportunities but to protect the supremacy of the ruling elite by controlling people's autonomy and dividing the working class amongst one another through social and economic stratification.


'Divide and Conquer'

While a hierarchical structure places the ruling class on top, it also divides the working people into various "levels" of socio-economic status, with money determining the place in the pecking order. Because there are various "levels" of social status with millions of people competing for the few spots on top, solidarity and cooperation between the people becomes virtually impossible. As a result of this stratification, the lower classes compete against each other and become divided along social, political, and economic lines. In other words, a hierarchical structure breeds competition, division, and outright hostility amongst the various members in society.


Social Conflict within the Working Class

In addition to fostering general class conflict and powerlessness in "inferior" groups, supremacy also creates a hierarchy of worthiness that is directly linked to how closely each of us resembles the '"supreme" image. This "supreme" ideal has traditionally been white, wealthy and male. If we do not meet that profile, then we can at least strive to behave and speak like them, think and believe as they do, or shape our personas in countless ways to appear acceptable to them or as close to the "supreme" image as possible. Economic worth and, in turn our ranking in the hierarchy, are directly linked to how closely we resemble the "supreme" image of white, male privilege. Those who least reflect this "supreme" ideal are deemed "inferior" and labeled as the "other." Because we internalize the "supreme" image early on in our lives, we grow up judging ourselves and others based on that standard. We are effectively pit against one another and through our judgments dehumanize, disrespect, marginalize, and deem unworthy individuals who do not meet the "supreme" standard and who occupy a lower rung on the hierarchy. This dehumanization and "otherness" of individuals who are different from the "supreme" standard is inherent in a hierarchical structure and is at the root of sexism (male supremacy), racism (white supremacy), classism (class supremacy), homophobia (heterosexual supremacy), ethnocentrism (cultural supremacy) and all other social and political divisions under the sun. Victim-blaming and general hostility towards those who are "different" or "inferior" becomes a staple of hierarchical society.

Of course there are exceptions and a privileged upbringing can cancel out many "inferior" traits. However, exceptions are just that: rare occurrences that do not reflect the rule and the reality that happens every day, all day, everywhere. In fact, exceptions are often used to distract us and falsely convince us that society has overcome classism, racism, sexism, or homophobia. In reality, society has gotten much better at hiding its inequities by commercializing, fetishizing, and pop- culturulizing the lives of individuals who are subject to real, everyday discrimination. It is privilege and supremacy we must challenge in all their forms, which are still deeply rooted in white, male, privilege and power.


Economic Conflict within the Working Class

The hierarchy of worthiness also plays out in our economic system. In a hierarchical economic structure, the lower classes are the foundation upon which the successes of others are built. For instance, professionals such as doctors and engineers occupy higher socio-economic standings than Wal-Mart cashiers who ring up their groceries or janitors who clean and maintain their offices. Of course, not everyone possesses the skills and talents to be a doctor or engineer, or for that matter, a cashier or janitor. But when more privileged individuals blame others for being poor, "unaccomplished," "unsuccessful," or unemployed, they do not take into account that the reason they are in a superior position is because someone else is in an inferior, lower position. This is how hierarchy works - someone has to rank at the bottom in order for those on top to be recognized as the "winners." Without such ranking, everyone would be equal. Moreover, society absolutely depends on workers to clean, maintain, repair and service various sectors of society, including private property and public commons. These individuals provide an extremely valuable service that allows society to function yet the system gives them no credit and, in fact, looks down on them and blames them for being in that position. Just imagine a society without sanitation workers to haul off your waste and keep the streets clean, or maintenance workers to keep your buildings running and the AC flowing when it's 100 degrees outside, or grocery clerks who stock your food and water so you can conveniently pick it up and feed your family. Without them, doctors, lawyers, engineers and other members of the professional class could not go about their business. But society has little respect for these individuals who are often paid minimum wage with no benefits; yet they are the very people who make society function.

The "winner" in this unequal arrangement is always the wealthy ruling class who owns the factories, corporations, businesses, and most other institutions and profits from the labor of the working class. The "owners" of society, essentially, sit back and watch their profits soar while the working class slaves over increasingly lower wages and deteriorating working conditions imposed on them by the same people their labor enriches. Individuals of privilege occupy "leadership" positions in all areas of society, from corporations, government and non-profit organizations to the medical, legal, and academic fields. The privileged play both villain and superhero, terrorizing and rescuing the lower classes who are simply pawns in the ruling elite's game of interest and intrigue. The supremacy of the ruling class is legitimized by the meritocracy myth that the most intelligent individuals in society naturally succeeded. The truth, however, is that the wealthy and privileged always end up on top in a system that is created by them to protect their own interests and power.

The meritocratic rationalization for why the wealthy have so much wealth - namely that they are smart and worked hard - is simply ridiculous. Janitors, secretaries, sanitation workers, and plenty of other people are smart and work hard - sometimes at 2 or 3 different jobs - yet their incomes can be as much as 1,795 times lower than that of the "owners." The excuse that elites are smarter is equally absurd seen as how the education system is set up to favor individuals of privilege and serves to protect the power of the ruling class. But for the sake of argument, if indeed they are rewarded by wealth because of their hard work and intelligence, when does the time of rewards come to hard-working lower class people? Shouldn't they be rewarded for their invaluable work that keeps society and the world functioning? And what about the fact that the "superior" ruling elite has completely failed at leading society on all levels, pretty much driving us off the cliff into global suicide? The truth, of course, is that in a system based on domination, the few on top who make the rules can do no wrong regardless of their incompetence. All that matters is the supremacy of their position, which is attained through wealth that has, for the most part, been passed down through generations.


Controlling our Bodies

Slavery is the ultimate control of people's bodies for economic exploitation. A slave has no autonomy, because his actions depend on the permission of another who "owns" him. Within our society today, slavery is not as obvious as it used to be when blacks were "owned" by white slave masters. Today, the control of our bodies takes on many different forms: the use of our bodies and labor as economic goods to be traded on the market in exchange for security in the form of monetary compensation; the steady supply of mostly poor minorities into the private prison system whose bodies are used as slave labor for the benefit of corporations; the control of women's bodies through legislation under the guise of "protecting" the woman and the "unborn" which deprives women of their fundamental choice to make decisions about their bodies; regulation of homosexual conduct and relationships which deprives consenting adults of making decisions about how to use their bodies in a sexual way; the vindication of the George Zimmermans of the world who - with the full backing of a systemic and cultural ideology of white supremacy that views black bodies as worth less - internalize these poisonous values and believe in their inherent right to decide the fates of innocent black people and deprive them of their right to exist as dignified human beings without being stalked, marked, harassed, and murdered with impunity. And even those of us who are victims of oppression in some other way, nonetheless, often become agents of the system, internalizing its values and beliefs and turning on those below us in the hierarchy who are deemed "inferior" or "less than." In this way, hierarchy not only controls our bodies, but also our minds.


Working Toward a New Paradigm

A hierarchical system that facilitates social and economic relationships is extremely harmful because it creates relationships of power that are based on coercion in which freedom cannot exist. Power and freedom are essentially opposites: power seeks to control and dominate while freedom is about autonomy and self-determination that yearns to determine its own path of expression. While there are varying degrees of freedom that can be bought by moving up the system of hierarchy, no one is truly free - not even the ruling class because its supremacy solely depends on the subjugation of the masses.

Our goal then is not to move up the hierarchy because this only legitimizes and perpetuates a dysfunctional system of inequality and oppression; the goal is to completely abolish hierarchy, which only the people can do. We cannot look to those in power who depend on the system for their privilege to make things better for the majority of people. Logically, the ruling class will not threaten its own interests and power. Our immediate short-term goal must be to stop further inequality by building mass movements of solidarity with one another. It is important to note, however, that not every person must get out into the streets to protest; rather, each person can contribute to this movement in different ways, even if it means just standing up for truth instead of "going along to get along." Awareness is key, but we also need to take action. What that action is, each person must determine for themselves.

A violent uprising against the most technologically sophisticated military in history is certain to fail and will do little to improve relations between various social groups. Because the system of supremacy has - through its divisive nature - literally "taken our best friends away from us" and discriminated against many of them, we must confront our own shadows and acknowledge all the ways we personally perpetuate the system's ideology and judge ourselves and others based on its oppressive values. As a result of the division, there is much distrust between various social groups and if we wish to move forward in solidarity, we must work to repair those social bonds. Likewise, we must also confront the internalized fear and desire for acceptance that pushes us to sacrifice truth in favor of comfort and privilege. In other words, we have to reach into the depths of our souls and take our individual power back. A power that is not dependent on the approval of the system, but rooted in self-acceptance and self-awareness. It is truly a radical process that seeks to transform human consciousness by bringing about a revolution from the inside out. We certainly have our work cut out for us; but, at this point, evolving into a new consciousness is our only hope.



Notes

[1] The system we live under is often described as capitalism, oligarchy, corporatocracy, or plutocracy. Regardless of the label, all of these structures are extremely hierarchical where most benefits flow to the ruling class at the top at the expense of the majority of people. While hierarchies occur in all systems - even socialism and communism - in those structures inequality between the different classes is much less pronounced and resources are much more evenly distributed.

[2] Gerda Lerner, The Creation of Patriarchy, (Oxford University Press: 1987)

 

The Zimmerman Verdict and Race: A Brief Criminological Assessment

[PHOTO CREDIT: ASSOCIATED PRESS]

By Jason Michael Williams

After the verdict was read to the world that Saturday evening, I said to myself that Monday would bring a hurricane of legal responses to the case outcome specifically on the role (if any) that race played before and throughout the trial. Having said that, I also knew that none of these dialogues would involve a criminologist – someone who could contextualize the role of race beyond the scope of the law in these proceedings.

Cable stations like CNN, HLN, and MSNBC have invited on an assortment of legal experts throughout and after the trial to help with contextualizing some of the aspects of the trial, however; an issue they could not hit on in any aggressive and tangible manner was the issue of race. Why is this? Because many lawyers, by default, have a natural appreciation for the American justice system. For example, many lawyers are not aggressively conscious regarding the connection between court actors (judge, lawyer, juror, and witnesses) and hidden racisms during adjudication because to them case outcomes are based on the evidence and nothing else, thus the machinery of justice is impartial.

However, the theory that the American justice system is fair and impartial has long been debunked. Decades upon decades of social science research have shown that impartiality in the justice system is a theory at best, yet the majority of Americans continue to believe the opposite at the apparent expense of others who are every day targets of this machinery of injustice and social death.

As a criminal justice professor, one of the main aspects of the justice system that I often discuss in my courses is that it’s based on an adversarial model (e.g. may the best man win). Therefore, one can easily argue that the American justice system is not designed to get to the truth. Meanwhile, notwithstanding the logic of the said argument, many lawyers and Americans continue to advocate quite the opposite. They advocate that the American system of justice is a model for the world.

The problem with society is that it fails to include the perspective of those who are in opposition with the way in which the justice system operates. When one simplifies this conflict of perspectives it becomes clear that this split is predominantly based on race, although some may also implicate class. Sadly, this conflict reflects that the majority of the country uncritically accepts the theory that justice is fair and colorblind in spite of what social science research has historically shown. Meanwhile, those who fall prey to this machinery of injustice are blamed for their victimization as the system is constantly legitimated each time someone is convicted because most people refuse to believe the system can be unfair.

Regarding race and the Zimmerman verdict, a point missed within the race discourse is the role of the jury. Although the actions of Zimmerman are questionable if one focuses in on his language in the 911 tape, could race not have been an issue in the jury box too? Could it be that the jury saw race and included it within their assessment of the facts? Juror B-37 had engaged in an interview with CNN’s Anderson Cooper that had resulted in major social-media backlash (e.g., see, Mediaite for summary/videos). In fact, many people believed that this particular juror could easily validate prior assumptions that the mostly white jury would eventually side with Zimmerman. There were moments in her dialogue when she clearly appeared sympathetic to the defendant while having total disregard to Martin, who was unarmed and murdered.

Consider and analyze the following quotes from Mediaite, who provided a brief transcript of the interview:

Quote 1

If there was one witness who the juror didn’t find entirely credible it was Trayvon Martin ‘s friend Rachel Jeantel . “I didn’t think it was credible, but I felt sorry for her. She didn’t ask to be in this place. She wanted to go. She didn’t want to be any part of this case. I think she felt inadequate toward everyone because of her education and her communication skills. I just felt sadness for her.” She added, “She was embarrassed by being there, because of her education and her communication skills, that she just wasn’t a good witness.”

Quote 2

Cooper asked the juror specifically about Jeantel’s “creepy-ass cracker” statement that drew wide attention during the trial. She said she thought it was “probably the truth” and that “Trayvon probably said that” but said she didn’t “think it’s really racial. I think it’s just everyday life. The type of life that they live, and how they’re living, in the environment that they’re living in.”

Quote 3

In the second part of the interview, the juror told Cooper she thought Zimmerman’s “heart was in the right place” on the night he shot and killed Martin and the only thing he is guilty of is “not using good judgment [sic].” She said she thought he had “every right to carry a gun,” adding, “I think it’s everyone’s right to carry a gun.”

Quote 4

When Cooper asked if the juror thought Zimmerman “really felt his life was in danger” she responded. “I do. I really do.” When he asked if she thought Martin “threw the first punch,” she said, “I think he did.” Despite those assertions, she admitted that among she and the other jurors, “Nobody knew exactly what happened.”

 

Quote 1 describes the utter use of stereotypes that this juror, and possibly other jurors, had used when contextualizing Jeantel. Unfortunately, it is very possible that those stereotypes clouded this juror’s judgment regarding the validity of Jeantel’s testimony. Remember, Jeantel was a major witness to the altercation because she was the last person to speak to Martin. Nonetheless, the only thing this juror remembers regarding Jeantel’s credibility is her “bad communication skills” and “education,” nothing about the facts of the case. Clearly, this juror did not consider that Jeantel’s testimony did, in fact, match the official timeline of the event. How is that for being objective, right? Nevertheless, theoretically, jurors are not capable of this.

Quote 2 describes the juror’s quick decision to believe that Martin did, in fact, use the word “cracker.” However, what is more important about this quote is the extent to which she associates the use of this word with the everyday lives and environment of people like them (meaning Blacks). Clearly, to this juror, Blacks are foreign to her and they live radically different and decaying lifestyles in which they cannot help themselves. Also, she claimed that the use of “cracker” by Martin was not racial but is sure to paint Blacks as separate from Whites by describing how they live, thus making an implicit racial distinction between herself and Martin. Her responses here indicate that she is more likely to include these stereotypes in her assessment of the facts.

Quote 3 simply shows that at the very least this juror did believe that Zimmerman exercised poor judgment, which is also indicative regarding the value of Martin’s life to this juror. However, she did not feel that Zimmerman’s misjudgment was criminal in any way. She later shows her allegiance to the Second Amendment, which may also have racial implications because many argue that the gun debate is smothered with racial overtones. She also states that Zimmerman’s “heart was in the right place”-insensitive, much? This quote shows that somewhere within the mind of this juror she knew Zimmerman was wrong even though she admitted from the very beginning that she voted not guilty. One could easily argue that the facts did not mean much to this juror.

Quote 4 displays that this juror believed overwhelmingly that Zimmerman was not the aggressor. She believes this even though she admits that, among the jurors, nobody knew for sure what happened that night. Surprisingly, she did not give thought to the possible fact that Martin could have been defending himself against Zimmerman either. Why did this juror, and obviously others, believe that Martin was the aggressor in the face of admitted confusion about the night in question? Perhaps Martin’s skin was too dark, which made him the default aggressor.

Some people will read my assessment of the quotes and say they may be likely but not necessarily true, and they would be correct. However, they also cannot deny the qualitative significance that jurors’ mindsets can hold in case outcomes. Again, social science research continues to show that implicit biases or extra-legal factors (e.g., racial stereotypes, etc) continue to play a large role within the American justice system. It is also important to note that the above quotes are small snapshots into this juror’s mindset that could have played a role in her assessment of the facts. The full transcript is more troubling as this juror exhibits many more hints regarding her mindset and bias toward Zimmerman. It should also be noted that, at various times, the juror completely misrepresented some of the facts of the case, which makes one wonder if the facts even mattered to this juror. Furthermore, this juror is also married to a lawyer, which could have impacted her and other jurors in their deliberations. Clearly this juror is pro-Zimmerman. Therefore, it is very possible that she backed her perspective on the fact that her husband is a lawyer, which could have had an impact on how her fellow jurors saw the facts as well.

In closing, this small assessment drives so many Americans to lose faith in the justice system. Many people understand that, in a racist society, justice can never be equal. Justice is not blind so long as others (in this case jurors) continue to believe that extra-legal factors supersede the facts. It is the implicit biases held within the justice system on all levels that sustains racial disparities within the criminal justice system. This is the reality from which the outcry from the verdict derives. It derives from a system’s inability to accept the decades upon decades of social science research proving racial bias within the justice system.

Sadly, the justice system refuses to provide a contextualization of race outside the scope of the law, and this is the point from which many legal analysts draw their conclusions regarding the race question (e.g., some lawyers may say the evidence does not support that race was an issue). Some people cannot and refuse to see how the jury box can ruin a trial because, to them, the jury is theoretically impartial. Theoretically, members of the jury cannot be bias and must leave extra-legal factors out of their assessment, yet Juror B-37 shows otherwise. To many people, once the jury decides the trial is over. The justice system should be respected for working as it was designed to work and everyone should resume his or her life. At the very least, the verdict could have been manslaughter, but as some have argued in social-media, Martin may have been the wrong complexion for protection. Once again, extra-legal factors have decided a verdict. Nonetheless, more analyses on the (un)equal application of “stand your ground” laws may be helpful in debating the validity of “stand your ground.” Until a judicial revolution occurs, many will continue to ask the age-old question: will the justice system ever consider Blacks as human beings deserving of protection and justice? Remember, one cannot assess the outcome of this trail without involving the social/criminological framework that surrounds the administration of justice in America.

Originally published in the Spring/Summer 2013 edition of the Race & Justice Scholar Newsletter.

The System Isn't Broken, It Was Designed This Way: A Critical Analysis of Historical Racial Disadvantage in the Criminal Justice System

By Chenelle A. Jones

Contemporary ideologies concerning the structure of the criminal justice system often purports that the system is somehow broken and in dire need of repair from the institutionalized racism that continues to permeate the system. However, to make this assertion of "brokenness" is to also make the assumption that the system was void of any racialized erroneous features at its genesis. This resounding fallacy concerning the structural makeup of the criminal justice system is exasperating because historical trends in justice administration have shown that the criminal justice system is not broken, it was designed that way. The criminal justice system was created in such a way to disadvantage, subdue, and control certain minority groups, namely African Americans. Trends in every facet of criminal justice research concerning police, courts and corrections, provide evidence that the criminal justice system is doing exactly what it was designed to do - marginalize and control minority populations. Although African Americans comprise 13% of the U.S. population, they account for 29% of arrests, 38% of prisoners in state and federal facilities, 42% of death penalty cases, and 37% of executions (Snell, 2011). Research continues to highlight the racial disparities that infiltrate the criminal justice system. While often the recipient of differential treatment, subjective laws, and more punitive sentences, African Americans experience the wrath of the criminal justice system when they are the offenders of crimes. However, when African Americans are victimized by crimes, their victimization is often disregarded and/or addressed with futile effort. Higginbotham (1996) noted these racialized differences in the administration of justice after an extensive review of punishment for crimes committed by both White Americans and African Americans from 1630 to 1865. He found that White Americans tend to ascribe little justice to African Americans while White Americans were indifferent to their own criminality (Higginbotham, 1996). Hawkins (1996) used the phrase "black life is cheap" to describe the devaluation of African American life and their inability to be afforded justice when victimized.

The devalued status of African Americans and their disparate treatment concerning offending and victimization as identified by both Higginbotham and Hawkins, predates the Antebellum period. Even the U.S. Constitution once considered African Americans only 3/5th of a person. So, the notion that the disparities in the criminal justice system are the result of a "broken" system is to overlook and disregard the historical context from which the system was designed. The criminal justice system has been used as a means to perpetuate racial inequalities since its inception. It is a social institution that is vulnerable to numerous external influences and therefore the belief that it is "broken" and somehow in need of repair, is to display a misguided understanding of the macro and micro level contextual factors that affect the criminal justice system and its historical role in race relations. The system is operationally and structurally unsound. There is a need to reconsider the very essence and mechanisms of the criminal justice system. There is a need to reconsider the external influences such as racism, classism, and sexism that influence the system. There is also a need to reconsider the economic and political institutions that control the system. The system is not just "broken" and in need of repair, the system was never right from its establishment.

The criminal justice system is a reflection of society. African Americans have a historical reputation of marginalization and denigration in the United States that reputation is paralleled in the criminal justice system. During the slavery era, African Americans were considered chattel. They were deemed inferior to Whites and forced into slave labor to support the southern economy. Attempts to escape or revolt prompted Whites to use slave patrollers and pass "slave codes" which embraced criminal law and regulated almost every aspect of slave life (Gabbidon and Greene, 2012). These laws were only applicable to African Americans and their violations resulted in harsh punishment because they threatened the very institution of slavery and challenged the status quo. This disparate application of law and the unequal distribution of criminal penalties perpetuated the ideology of White supremacy and Black inferiority. As a result of being birthed from this ideology, the criminal justice system still harbors structural glitches that disadvantage African Americans. Therefore, the assertion that the system is "broken" is an inaccurate assessment, the system was never right from the beginning.

The enforcement of slave codes provides one example of disparate treatment in criminal justice. Laws regulating the slave trade provide another. The slave trade consisted of the abduction, trade, and sell of Africans into slavery, often involving long passages across the Atlantic Ocean. W.E.B. Du Bois found that even after the death penalty was instituted in America for trading slaves, very few Whites were convicted, let alone executed for slave trading (Du Bois 1891). He found that many White Americans believed the punishment of death was too severe a punishment to impose on someone engaging in the slave trade, therefore, White offenders were often found not guilty of the offense. This early form of White crime in America was allowed to persist, particularly due to White supremacy, the devaluation of African American lives, and the economic benefits of the institution of slavery (Du Bois, 1891). Again, historical race relations served as a key component in criminal justice disparities concerning application of the law and imposition of punishments.

Even after 1863 when the Emancipation Proclamation granted freedom to slaves, laws were passed to regulate the lives of African Americans. These laws, commonly known as "Black Codes", penalized African Americans for offenses such as vagrancy and prevented them from testifying against White Americans, serving on juries, and voting. These disparate laws were then enforced by criminal justice practitioners such as the police. Violators were often tried in court by all-White juries, found guilty, and punished by being made to work in the convict-leasing system (Du Bois, 1901). From the beginning, the criminal justice system granted very little justice to African Americans, but if African Americans committed crimes, they endured biased and prejudicial juries who often found them guilty and imposed strict punishments. Conversely, if White Americans committed crimes against African Americans such as rape and/or lynching, rarely were they convicted and made to endure any punitive consequences.

In Southern Horrors: Lynch Law in All Its Phases (1892), Ida B. Wells notes the injustices experienced by African Americans within the criminal justice system. While conducting a broad study of lynchings in America, she found that African Americans were often shot, hanged, or burned to death for minor offenses such as testifying in court, disrespecting Whites, and failing to repay debts. Most of the lynching cases against black men were for rape, even when there was evidence of a consensual relationship. In 1892, Wells found that 66% of the reported 241 lynchings had African American victims. She also found that most White offenders who conducted the lynchings were not convicted of any crime (Wells, 1892). The exclusion of African Americans from testifying in court and the blatant acceptance of White crimes against African Americans without penalty, speaks to the devalued status of African Americans in society and the criminal justice system. It also illuminates the ideology of White supremacy that overtly governed almost every aspect of life then and continues to exist, although covertly now.

The injustices experienced by African Americans within the criminal justice system not only existed in slave codes, black codes, and lynchings, Jim Crow laws further criminalized the mundane behavior of African Americans and subjected them to disparate treatment within the criminal justice system. Jim Crow laws were legal statutes that perpetuated segregation and prevented African Americans from schools, parks, restaurants, theatres, buses, trains, etc. that were designated for White Americans. Violation of these discriminatory laws, which were enforced by law enforcement officials working for their respective criminal justice agencies, carried severe penalties for African Americans. This often led to the increased criminalization of African Americans. Sutherland (1947) noted that African Americans were arrested, convicted, and committed to prisons at a rate of almost three times that of White Americans. Sutherland's findings reveal that even years after its origin, the criminal justice system continued to be used as a means of social control to maintain the social hierarchy of White superiority and black inferiority. This supports the assertion that the system was never broken, it was designed to marginalize African Americans and in doing that, it was very successful.

Building on the idea that the criminal justice system consistently devalues African American life, Johnson (1941) developed a Hierarchy of Homicide Seriousness in which he describes racially disparate perceptions of crime (See Figure 1). Hawkins (1983) further expanded on Johnson's model to include "stranger", "friend", and "acquaintance". Both models highlight the historical devalued status of African Americans in the criminal justice system by noting that crimes are considered "most serious" when there is a White victim and Black offender. These crimes disrupt the established social hierarchy and indicate that African Americans are somehow behaving incongruently with their position in society. As a result, the punishments for these crimes are often very harsh. Crimes in which there is an African American victim and White offender are considered "least serious" because these crimes align with the established social order. African Americans are perceived as inferior to White Americans, therefore their victimization is often overlooked. This model of disparate treatment concerning the victimization of White and African Americans is evidenced in the administration of justice quite frequently.

fig 1.jpg

The Scottsboro Boys is one case that supports Johnson's (1941) model of racially disparate perceptions of crime. The Scottsboro Boys were several African American boys who rode on a train with a group of White boys and two White girls. While they were on the train a fight erupted. Although the White boys were removed from the train, the two White girls who remained on the train claimed they were raped by the African American boys. As a result of their devalued status in society and the belief of White superiority, the African American boys were presumed guilty before the case even began. This was further evidenced by the lynch mob that formed immediately following the girl's claims. The African American boys were granted a trial, however they were tried by an all-White jury, denied legal counsel, found guilty of the crime and sentenced to death. It was later revealed that the girls lied, however the Scottsboro Boys had already served a combined 104 years in prison by that time (Walker, Spohn, & DeLone, 2004). For Scottsboro boys, the criminal justice system was the very mechanism used to steal the boy's liberties and ensure their punishment for crimes they did not commit by denying them a fair trial and any protection under the law.

The case of Emmitt Till is another example of the criminal justice system devaluing the life of African Americans. While accused of whistling at a White girl, Emmitt Till was kidnapped, beat beyond recognition, and shot in the head. His offenders were tried for murder. The case was decided by an all-White, all-male jury because women and African Americans were not permitted to sit on juries. The jury acquitted the offenders of all charges and a few months later, they confessed to the crime. Like the Scottsboro case, the case of Emmitt Till demonstrates the inability of the criminal justice system to provide justice to African Americans.

The Scottsboro Boys and the case of Emmett Till are just a few of many examples in which the lives of African Americans are devalued by the criminal justice system. During the civil rights era, White law enforcement officials frequently used clubs, tear gas, dogs, and hoses on African Americans without penalty (Gabbidon and Greene, 2012). Thus proving that the very institution that should have provided protection to African Americans, was the primary source of harm to African Americans. So the idea that the criminal justice system is "broken" is incorrect. Since its inception, African Americans were granted very little justice in the criminal justice system. It was designed that way and continues to operate that way.

The cases of Rodney King, Sean Bell, Oscar Grant, and Lorenzo Collins are just a few contemporary examples of the continued perceptions of the devalued life of African Americans in the criminal justice system. Each of these cases involved an African American victim and a police offender. For these cases, the police offender was either acquitted of all charges or convicted of a much lesser charge. Further solidifying the belief that the lives of African Americans are not valued in the criminal justice system.

Most recently, the verdict in the case of Trayvon Martin reaffirmed the devalued status of African American life. The unarmed, 17-year old boy was racially profiled, shot and killed by an overzealous neighborhood watchman named George Zimmerman who claimed self-defense. The offender's acquittal of all charges, by a predominately White jury, speaks to the historical denigration of African American life in both American society and the criminal justice system. It also reveals the implicit institutionalized racism, birthed from the racialized ideologies of the Antebellum period, which continue to manifest itself within the criminal justice system. The posthumous vilification of Trayvon Martin during the trial and the subsequent verdict parallels a historical trend of injustice afforded to African Americans within the criminal justice system. Furthermore, the verdict contradicts the notion that the system is broken, conversely, it affirms the system is operating the way it was designed to function, which is to suppress, subdue, and socially control African Americans. The system is not broken, it was never right in the first place, and until a substantive systematic change occurs, the criminal justice system will continue to be used by privileged Whites as a means to marginalize African Americans.

References

Du Bois, W.E.B. (1891). Enforcement of the Slave Trade Laws (American Historical Association, Annual Report). Washington, D.C.: Government Printing Office.

Du Bois, W.E.B. (1901). The Spawn of Slavery: The Convict Lease System in the South. Missionary Review of the World, 14, 737-745.

Du Bois, W.E.B. (1904). The Suppression of the African Slave-Trade to the United States of America, 1638-1870. Longmans, Green, and Company.

Gabbidon, S.L., & Greene, H.T. (2012). Race and Crime (3rd edition). Thousand Oaks, CA: Sage Publications.

Greene, H.T., & Gabbidon, S.L. (2011) (eds.). Race and Crime: A Text/Reader. Thousand Oaks, CA: Sage Publications.

Hawkins, D.F. (1893). Black and White Homicide Differentials: Alternatives to an Inadequate Theory. Criminal Justice and Behavior, 10, 407-440.

Hawkins, D. F. (1987). Devalued Lives and Racial Stereotypes: Ideological Barriers to the Prevention of Family Violence Among Blacks. In R.L. Hampton (Ed.), Violence in the Black Family. 189-205.

Higginbotham, A.L. (1996). Shades of Freedom: Racial Politics and the Presumptions of the American Legal Process. Oxford, UK: Oxford University Press.

Johnson, G. B. (1941). The Negro and Crime. The American Annals of the American Academy of Political and Social Science. 217:93-104.

Snell, T. L. (2013). Capital Punishment, 2011 Statistical Tables. Bureau of Justice Statistics. Retrieved from: http://www.bjs.gov/content/pub/pdf/cp11st.pdf.

Sutherland, E.H. (1947). Principles in Criminology (4th ed.). Philadelphia: Lippincott.

Walker, S., Spohn, C., & DeLone, M. (2004). The Color of Justice: Race, Ethnicity, and Crime in America. (3rd ed.), Belmont, CA.: Thompson Learning.

Wells, Ida B. (1892). Southern Horrors: Lynch Law in All Its Phases. New York Age Print. New York.

An Open Letter to My Nephews and Niece on the Day After the Trayvon Martin Verdict

[PHOTO CREDIT: MARIO TAMA/GETTY IMAGES]

By Jonathan Mathias Lassiter

Idealism is for young people. I use to believe that the world operated in a just manner. That if you worked hard against oppression, freedom would indeed ring. I must be getting older because I am no longer idealistic. I no longer believe that with enough hard work, a person, regardless of their skin color can achieve anything they wish. And now, writing this, I don’t know if I ever fully believed that. I think I just wished, prayed, and hoped it was true. It required a lot of hope to resist the truth. The truth that your grandfather told me often during my childhood. “As a Black man, you have to work twice as hard to get half as far.” As a child, I thought I knew better. I always worked hard and I was always rewarded. Teachers praised me for my academic achievement. I won awards and was recognized by adults as a “good boy.” It gave me status to be recognized by the powers that be.

But as I began to mature into a man, my eyes started to be opened. I started to realize that being praised by the powers that be is a hollow achievement-a smoke screen for the injustices perpetrated by those powers. That status only made me docile and content with the status quo. I started to realize what your grandfather was talking about. He was not just an angry Black man. He was angry; but that was not all he was. He was outraged! And justifiably so at a world that degraded him because of his black skin. My father-your grandfather-told me with much fervor, the story of his father-your great grandfather’s-discrimination and cruel treatment at the hands of white people. Your great grandfather was a sharecropper in the 1940s and 1950s Jim Crow Georgia. You are young and may not know what a sharecropper is but it is important that you do because being a sharecropper meant that your great-grandfather was relegated to the bottom of a socioeconomic system that exploited his hard work. This same thing still happens at various levels for many different people regardless of their race across the globe today. Anyway, a sharecropper was a person who leased a plot of land from the owner of the land, planted seeds, harvested the crops, and then sold those crops. After selling the crops from the harvest, the sharecropper then had to pay the landowner a percentage of the earnings to pay the bills of leasing the land and any other expenses that were related to farming. The problem with that business model was that the sharecropper was usually left with more debt than profit and remained in a perpetual cycle of poverty and thus bondage. Your great grandfather was such a man and your grandfather was born into such a cycle. One day as your great grandfather was walking down the street with your grandfather-who was a young boy at the time-a white man “much younger” than your great grandfather referred to him as a “boy.” The social climate of that time was such whereas that type of exchange was commonplace and your great grandfather had no recourse. Your great grandfather-a grown man at the time-was subjected to a dehumanizing assault to his manhood and dignity. That unfair treatment stuck with your grandfather and he carried that with him his entire life. And since being told this story as a young boy myself, it has stayed with me.

That story is testament for the lack of regard for Black life. Black skin has been deemed inferior from the first moment European eyes set upon it. It has continued to be deemed inferior with the enslavement of Africans in the Americas and the Caribbean islands. It was deemed inferior when a young woman named Mira was murdered by her slave master in 1839 North Carolina, when a young boy named Emmett Till was murdered in 1955 Mississippi, when Oscar Grant was murdered in 2009 Oakland, and in the murder of Trayvon Martin in 2012 Florida. None of these victims’ loved ones saw justice for these crimes. And there are countless unnamed victims whose lives were deemed inferior enough to take at various times throughout history and presently. However, Black life is not just deemed inferior, it is deemed dangerous. You, my nephews and my niece, are considered dangerous because you have black skin. Some consider you unintelligent, violent, and inferior. But you are none of those things. Please believe me. Please know that.

The white supremacist society we live in is not a new one. Indeed, the mentality-and it is a mentality that enslaves minds and feeds a system of injustice-that privileges whiteness is a global one. We have brothers and sisters in India and China who bleach their skin so that they may achieve or maintain fair complexions. This is a disastrous mentality to have. A mentality that teaches one to so thoroughly hate herself/himself that she/he makes physical alterations to her/his body. However, at this time, my kinfolk in India and China are not in the forefront of my brain. You are. My biggest fear is that you will believe that you are inferior, unintelligent, violent, and dangerous. I am concerned that white supremacist ideas might colonize your mind, plant poisonous seeds, and sprout strange fruit. So in the same spirit that James Baldwin wrote to his nephew in “My Dungeon Shook-Letter to my Nephew on the One Hundredth Anniversary of Emancipation,” I am writing to you, my nephews and niece. There are many people that will consider and treat you inferior but you must resist this messaging no matter how beautifully packaged it is. Many of these people will have white skin and many will be people of color like you. They will consider you inferior because of their own delusional mental schemas. Their opinions have no real bearing in reality and must be taken for what they are: false. You are not Pecola Breedlove or Bigger Thomas.

Many people that look like you will believe that they are inferior and accept negative descriptions of themselves and because they accept those descriptions of themselves they will try to force-feed them to you. Yet, you must again, resist. You come from great stock. Your biological ancestors and the Black men and women who have come before you are proof of your worth. They are outstanding, so you are outstanding! Your brilliance is right in line with George Washington Carver and Benjamin Banneker’s genius. Your artistry is in the tradition of Lorrain Hansberry, Zora Neale Hurston, and Toni Morrison. Your athletic prowess is the same as Ulysses Dove, Jesse Owens, and Wilma Rudolph. Your vision is as searing as Nat Turner, Fred Hampton, and Cornel West. Those people are the solid foundation that you must build upon.

You have a lot of which to be proud. You must be proud of yourself. If you cannot love yourself and realize your importance, no one else can. You must be proud of each and every achievement no matter how small. Even as you work towards the bigger picture, you must celebrate the little victories. You made the honor roll, celebrate! You moved onto the next grade in school, celebrate! You resisted temptation to give up even when the task was difficult, celebrate! You said no to peer pressure, celebrate! Celebrate your survival. But do not be satisfied with survival. You must thrive. However, you must know that thriving does not mean becoming Beyoncé, Brian Moynihan, or President Barack Obama. You must resist gangster activities, whether in a boardroom or street corner. You have a responsibility to struggle for equality, justice, and a fulfilling life for you and your fellow human beings. Thriving is a life lived with purpose, meaning, and integrity.

I write these things because this is the only way you will survive. You may still be gunned down by an insecure, arrogant vigilante. But your spirit, your actions will live on if they are actions carried forth from your soul. From a place of love and not fear. Fear is what makes an adult stalk and kill an unarmed boy. Fear of changes in the status quo, fear of realization of one’s own insecurities, and the possibility that she/he may indeed be the inferior one and not her/his prey. Fear is what fuels complacency. Fear of losing a house, fear of losing a job, fear of having one’s own life taken and then not avenged. Fear is a weapon of colonization that communicates to a people that “this is just the way things are.” After the Trayvon Martin verdict yesterday, I saw a lot of Black people on Facebook type: “I knew he would get off.” That statement points to a larger problem.

I, too, knew that there was a very small chance that George Zimmerman would serve any time for murdering Trayvon Martin. George Zimmerman is just one more person in America who exerted his white supremacist masculinity through violence. However, I am not satisfied with just saying, “I knew it.” The problem is that I should not know it. It should not be a given that Black lives don’t matter. But in this American society it is and has been a given. And honestly, that makes me scared. Scared for you and scared for me. But I will not just sit and pray to Jesus for “real” justice, again as I saw a lot of Black people on Facebook suggesting. Because Jesus will do nothing. That statement will be hard for some people to believe. It might be hard for you to believe. But believe it. The truth about Jesus, what made Jesus such a great prophet was not any mystical powers or divine lineage. We all are connected to the divine in some way or another. But what made Jesus so remarkable was that he did not let his fear conquer him. He knew that there was something greater than him that needed to be accomplished. He knew that his life had purpose and that purpose was to struggle for the freedom of all people, especially the most vulnerable and oppressed. Jesus was a Jewish man-not some blond haired blue-eyed Abercrombie model, don’t believe the hype-who took the side of prostitutes, people with diseases, and children. He did not care if the people in power during that time agreed with him or not. He would not stay silent. Jesus’ mind was thoroughly liberated. He knew that his power was in his voice. In speaking for those who could not speak for themselves. He knew as one of our great teachers, Audre Lorde, knew that “silence [would] not protect him” and that “when [he] dare[d] to be powerful, to use [his] strength in the service of [his] vision…it [became] less and less important whether [or not he was] afraid. That is the power of Jesus and other great prophets like Malcolm X, Toussaint Louverture, and Shirley Chisholm. So do not give into the complacency of religion. Your higher power is powerful but only as powerful as you are willing to be. You must use your voice. You must speak the truth from a decolonized mind. You must not remain docile in a system that does not value you and will seek to subjugate and/or kill you because of your black skin or any other reason.

I am trying to lead by example. I am trying to speak the truth. This letter does not feel like enough as I write it. But in a world where the dominating systems in operation are designed to stifle growth and maintain the status quo, one’s words and mind are the most powerful tools. If they remain uncolonized and free they are the instruments of creation. A person can create her/his world with her/his ideas and words. Ideas become words, and words become actions. And actions become change. There might be times where you do not know what to say: follow your heart. Listen to the voices within that come from your lived experience. Look at the world around you and know that what you see does not have to be. The status quo is not the best you can do. I am trying to be an example for you. That is why I have been away from home in graduate school for six years now. That is why I have not been able to see you grow up. I am trying to better myself so that I may speak from a place of truth and help others better themselves. I am trying to make the world a little better for you. And you must make the world a little better for others. That is hard work. It requires sacrifice, sitting with ambiguity, tolerating anxiety, failing sometimes, and the ability to move forward in a world in which the ground is constantly moving. It requires for you to be a critical thinker who does not except easy binary solutions or idealized versions of society.

So if you have not been freed from your idealism, you will soon experience such emancipation. The world we live in is a cruel and harsh teacher. This letter is written in hopes that it may inspire you and provide some type of path for you along your journey from children to adults. From complacent citizens to trailblazers for freedom. You, I, your parents, classmates, and fellow human brethren live in difficult times. My heart hurts for Trayvon Martin. I am tempted to fall into cynicism and question all my struggles for justice. But the truth is that all of our time on this earth is limited. Whether we are killed in our own neighborhoods by people who look like us with white supremacist ideas burrowed into their minds, terrorized by people with white skin, or go gently into that good night, we all have a finite amount of time to live our lives with purpose and to struggle against all odds for freedom. The struggle for freedom starts with the individual. It starts in our own minds. You must start with your mind and then spread the message of liberation to others. Once you have decolonized your mind, you will then be able to struggle for the liberation of others-whether you achieve it or not. You may not achieve all of your dreams and you might not change the world but you must continue to struggle to make your dreams your reality and to make the world a little better for your future children and nephews and nieces to live. And as your grandfather told me, you are going to have to work twice as hard to get half as far. And not just because you have black skin but because you are working against a nefarious system. But you must work twice as hard, three times as hard because at least you will have moved at all. And that movement can change a world.