An Anti-Imperialist Analysis of the 2011 Destruction of Libya

By Valerie Reynoso

The origins of the UN concept of "Responsibility to Protect" (RTP) was initially articulated by former Secretary-General Kofi Annan, who presented his annual report to the UN General Assembly in September 1999, urging Member States to collaborate in abiding by Charter principles and engaging in defense of human rights. In his 2000 Millennium Report, he stated "if humanitarian intervention is, indeed, an unacceptable assault on sovereignty, how should we respond to a Rwanda, to a Srebrenica, to a gross and systematic violation of human rights that offend every precept of our common humanity?" A year later, the Canadian government filed a report, "The Responsibility to Protect," through the International Commission on Intervention and State Sovereignty. The RTP concept, which is partially derived from Francis Deng's concept of "State sovereignty as a responsibility," reassures that sovereignty is not only a matter of protection from external forces, but also emphasizes that nations ensure the welfare of their own populations, internally. Hence, as it goes, the prime responsibility for the protection of "the people" lies mainly with the State. In terms of geopolitics, according to the United Nations, "residual responsibility" also rests on the international community of states; and this clause may be "activated when a particular state is clearly either unwilling or unable to fulfill its responsibility to protect or is itself the actual perpetrator of crimes or atrocities." [1]


Clinton and Kosovo

Interestingly, the formation of the RTP concept has anti-imperialist roots, particularly in the crisis in Kosovo at the beginning of the Twenty-First Century. The NATO military intervention in Kosovo, which was accused by many of being a violation of the prohibition of the use of force, as well as the heinous acts committed in the Balkans and Rwanda in the 1990s, resulted in the international community carefully discussing means to implement protections against human-rights violations. Despite NATO being an international organization, its actions in Kosovo were still perceived as violating Kosovar sovereignty and the "well bring" of Kosovar people. [2]

The NATO military intervention in Yugoslavia, which began on March 24th, 1999, lasted seventy-eight days and set a precedent by becoming the first occasion in which NATO decided to militarily intervene in a sovereign country without prior approval from the UN Security Council. The involvement of nineteen countries, led by the US, was spearheaded by the Clinton administration with the stated intention of "preventing a humanitarian disaster" and establishing a framework for Kosovo, which was the southern part of Yugoslavia under the Milosevic government. Despite these intentions, NATO's bombings of the Balkans caused more harm than good as these violations of international law resulted in the destruction of 25,000 homes, 300 miles of roads, and an estimate of 400 railways, etc. At least 5,000 people were killed in the bombings, with 12,500 more having been injured. The area was contaminated with depleted uranium, an internationally-outlawed chemical that is still to this day producing high rates of childhood cancer defects throughout the Balkans. [3] The accusation that NATO and its allies committed human rights violations was later confirmed and thus became a motivating factor in the creation of the RTP declaration, which sought to avoid such unilateral interventions in the future.


Obama, Hillary Clinton, and Libya

In 1969, Colonel Muammar Gaddafi led a military coup against King Idris in Libya. The coup overthrew the King and resulted in the establishment of the Jamahiriya government, which lasted nearly five decades. The results of the coup were far-reaching: it eliminated the Libyan monarchy, formed a new republic, set the foundation for an accelerated approach to Pan-Africanism, and established key alliances with the Soviet Union, Egypt, and Syria.

Under Gaddafi's rule, Libyan living standards consistently increased. Healthcare was universalized and available to all; the average life expectancy rose from 55 years in 1969 to 70 years in 2011; the average literacy rate peaked 91 percent, making it one of the highest literacy rates in Africa. Libya attained the highest Human Development Index score in 2010 within the entire African continent, demonstrating it had a high level of development in the country, as well as a comparatively low rate of malnourishment at 5 percent.

Libya also established one of the lowest poverty rates, which fell below 10 percent, not only Africa, but in the world. Libya was producing approximately 2 million barrels of oil per day under Gaddafi's leadership. Libya was also a champion of internationalism and sent military assistance to several countries and causes, including Ethiopia, Uganda, Grenada, and Nelson Mandela's Umkhonto we Sizwe. As an important gesture in establishing regional brotherhood, Gaddafi formally apologized for Arab enslavement of Africans in 2010, while he was chair of the African Union.

This all changed in 2011, when NATO decided to yet again militarily intervene in a sovereign country, ala Kosovo. Although, this time, the reasons were less clear. Internal uprisings against the Libyan Jamahiriya had commenced in 2011. In the West, these were quickly reported as "democratic revolts" against an "oppressive government with extreme poverty" - propaganda that has been accused of being rooted in orientalism and the financial interests of Western nations. These reports were followed with sensationalist personal attacks against Gaddafi, one of which claimed that he mass-distributed Viagra pills to his soldiers. Western media was flooded with anti-Gaddafi reports and imagery, calls for "assisting" the people of Libya, and cries for military intervention. Intervention ensued under the guise of RTP, a UN notion that encompassed a political dedication and obligation to struggle against and terminate the most severe forms of violence and persecution, as well as to diminish the gap between member states' pre-existing obligations under international humanitarian and human rights law and the realities of marginalized groups on the brink of genocide, war crimes, subject to ethnic cleansing and other human rights violations. This principle has recently been applied in the 2011 conflict in Libya, where this concept was used, with reference to UN-resolution 1973, to accept the usage of military force in which Libyan counterrevolutionary groups sought to overthrow Gaddafi.

Former Secretary of State Hillary Clinton played a key role in helping align Western and Arab powers against the Gaddafi administration. Clinton had formally requested that the Arab states intervene in Libya and on March 12th, 2011. The Arab League, which was composed of 22 nations, satisfied this request by voting to ask for UN approval of a military no-fly zone over Libya. On March 13th, 2011, Clinton attended a meeting in Paris with foreign ministers from the Group of Eight countries, where she spoke with the Interim leader of Libya's Transitional National Council, Mahmoud Jibril, for the first time. She also privately met with diplomats from the Persian Gulf in order to determine how willing Arab powers would be to send warplanes to potentially enforce a no-fly zone. Former US President Obama had a conversation on the phone with Clinton by March 15th, 2011, which resulted in Obama siding with Clinton's advocacy for US intervention in Libya. On March 17th, 2011, UN-resolution 1973 was approved of with 10 votes, no objections and 5 abstentions, permitting the usage of all necessary measures with the exception of an occupation force, to protect Libyan citizens, enforce the arms embargo and a no-fly zone, and to reinforce the sanctions regime. In this resolution, the UN Security Council authorized intervention in Libya with "all necessary means," which is UN code for authorization of military force (Warrick, Joby).


The Imperialist Attack on Libya

On March 19th, 2011, at 5:45pm, exactly three hours before the official foreign intervention of Libya, four French Rafale jet fighters annihilated a column of tanks that were headed towards the city of Benghazi. Former French President Nicolas Sarkozy had wanted to launch a symbolic first strike, which was ideologically supported by Washington and increased French popular support for Sarkozy. Former Italian Prime Minister Silvio Berlusconi and Italian Foreign Minister Franco Frattini played key roles in the provision of air bases as staging grounds for attacks. Numerous Arab states such as Qatar, Jordan, and the UAE also supplied warplanes and pilots to the imperialist project in order to demonstrate Arab support for military action against Libya (Warrick, Joby).

In reference to a NATO airstrike that was aimed at Gaddafi's Bab al-Aziziya compound in Tripoli that killed 3 journalists, Gaddafi said, "I tell the cowardly crusaders (NATO)-I live in a place where you can't get to and kill me, I live in the hearts of millions" (Hadid, Diaa). This NATO-lead intervention retracted Gaddafi's troops from Benghazi and also resulted in the brutal murder of Gaddafi, who was killed in cold blood by Western-backed proxies. According to some of the proxies present during his murder, his final words to his murderers were, "What did I do to you?" (Beaumont, Peter). Likewise, these Western-backed rebels were unable to sell oil nor tap into Gaddafi's overseas bank accounts and by July 2011, were lacking funds for weapons, food, and other supplies. Clinton succeeded in persuading former President Obama to grant full diplomatic recognition to the rebels, which allowed these Western proxies access to billions of dollars from Gaddafi's frozen accounts. Clinton also managed to convince 30 other Western and Arab governments to make the same commitment during a meeting on July 15, 2011, in Istanbul. Tripoli officially collapsed in August 2011 (Warrick, Joby).

The usage of UN resolution-1973 and "Responsibility to Protect" in the Libyan conflict of 2011 was imperialist in that it was used to eradicate a government that had actually improved living conditions in Libya. This intervention served Western-capitalist interests as opposed to being for the sake of humanitarianism, which is ironic given the rampant human rights abuses, bombings, destruction, pillaging, violation of Libyan sovereignty, deaths and rapes that occurred during and after the NATO-led intervention of Libya, including the savage assassination of the nation's former leader Gaddafi, which has even concerned human rights officials from Amnesty International and the UN. Imperialist interventions cannot be justified under guise of humanitarianism when this colonial project in itself and in how it is implemented is a violation of all human rights. These UN laws, which were implemented via consideration of Western propaganda fabricated against Gaddafi, had no actual basis of evidence. This is a contradiction, especially when taking into account its origins in the period of the NATO bombing of Kosovo, which the "Responsibility to Protect" was used to condemn.


The Aftermath

According to US government documents leaked by Wikileaks, the French President Nicolas Sarkozy and British Prime Minister David Cameron met with the leaders of the new government of Libya under the National Transitional Council (NTC) in September 2011 in Tripoli. Sarkozy and Cameron allegedly wanted to encourage the NTC leaders to reward French and British early support for the coup against the Gaddafi administration, through contracts that would favor French and British energy companies that aspired to play a key role in the Libyan oil industry. It was also reported that the government of France was executing a program of private and public diplomacy in hopes of persuading the NTC to reserve up to 35% of Libyan oil related industry for French firms, specifically the French energy company TOTAL (WikiLeaks, "FRANCE, UK, ET AL, JOCKEYING IN LIBYA/OIL"). Given all this, it is evident that Western powers had aligned in order to enforce an imperialist order on Libya and capitalize off of its resources via an interim government that satisfies their interests.

In modern-day Libya, Libyans fleeing catastrophe in their home country regularly cross the Libyan border to enter Europe and the Libyan coastguard has taken severe measures in handling this migration crisis. As a result, many of these migrants have been held captive, enslaved and sold for as little as $400 to do arduous work with lethal effects on their bodies and well-being. Survivors of the Libyan slave trade provided detail at the United Nations on their traumatic experiences. The International Organization for Migration (IOM) stated that the slave trade in Libya has become so normalized that traffickings of humans for purchase even happen publicly (Warrick, Joby).

Ultimately, the issues that currently plague Libya cannot be discussed without taking into account the dire impact that NATO, France, the UK, the US, Italy, and other Western-aligned powers had in the 2011 intervention and bloody ousting of Gaddafi. This foreign-backed coup, acted out for the sole purpose of fueling western capitalism, was carried forward on a precedent set in Kosovo many years earlier. Other such coups and interventions have continued under this guise of humanitarianism - UN concepts and regulations that should not be utilized for imperialist measures, especially when said actions ironically violate the international laws and human rights they claim to follow.


Notes

[1] United Nations Office on Genocide Prevention and the Responsibility to Protect, "Responsibility to Protect."

[2] Ibid.

[3] TeleSUR , US, NATO Lie to Justify Genocide and Destruction in Yugoslavia


Bibliography

Beaumont, Peter. Gaddafi's Last Words as He Begged for Mercy: 'What Did I Do to You?' . The Guardian, 22 Oct. 2011.

"FRANCE, UK, ET AL, JOCKEYING IN LIBYA/OIL." Hillary Clinton Email Archive, WikiLeaks.

Hadid, Diaa. Gaddafi Taunt: I'm 'in a Place Where You Can't Get Me'. Associated Press, 14 May 2011.

"Responsibility to Protect." United Nations Office on Genocide Prevention and the Responsibility to Protect , United Nations.

Travail, Jus. Libya: Regime Change Disguised as a People's Revolution. TeleSUR, 22 May 2017.

US, NATO Lie to Justify Genocide and Destruction in Yugoslavia . TeleSUR, 23 Mar. 2016.

Warrick, Joby.

Hillary's War: How Conviction Replaced Skepticism in Libya Intervention

. The Washington Post, 30 Oct. 2011.

On Consumerism, Capitalism, and Ecosocialism

By Sebastian Livingston

This piece is intended to be an introduction to an ecosocialist approach to production and consumption. What we have today is a hegemonic obsession with mass production that is catastrophic to the evolutionary processes which allow the biosphere to uphold life as we know it. Capitalist modes of production based upon endless economic expansion and mass consumption disrupt the equilibrium of ecosystems by reshaping the metabolism of nature which regulates earth systems. Within this article I will discuss some issues that I see as problematic in achieving an ecological society and address possible solutions. This is not intended to provide a critique of consumers, my aim is to develop an assault on the hegemonic creation of consumer culture and its devastating impact in maintaining the status quo. This is not an outline for revolution, it is merely my attempt to put forth issues as I see them and contribute to the discussion about the construction of consumer culture as a barrier to achieving social transformation.

"Once upon a time the working class had nothing to lose but its chains; but now it has been absorbed within capitalism, is a prisoner of consumerism, and its articles of consumption own and consume it." -Michael A. Lebowitz

We have the productive means to fulfil our material needs and to liberate ourselves from alienated labor. However this idea is incompatible with capital which does not aim to address real human needs beyond what is required to reproduce itself. Rather capitalism is contingent upon the realization of wealth accumulation, an endless expansion that is based upon the production and consumption of alienated products. This mass production is a fundamental problem that restricts our ability to create an ecological society by being the unshakable cause of most of the environmental problems we face today.

In order to mobilize and attack expansive production, consumer culture must be attacked. This entails attacking the hegemonic institutions that spread consumerism, develop our identification with material goods, and enforce the association between goods and freedom. Capitalist forces expend great resources to ensure that we are socialized to identify ourselves with what we consume far more than with what and how we produce which creates a barrier between us and critical revolution. In fact, Americans are subjected to over 20 times the global average of targeted advertisements. We are made to identify so strongly with commodities that a rejection of capitalism will equate to a rejection of self and require a redefinition of freedom that will demand a revolution that stems beyond the workplace. Within advanced capitalism consumer culture serves as a counter revolutionary safeguard, a sedative. And as we come to identify with the products of our alienated labor rather than realize our alienation within the process of production we sink deeper into the veins of capital, becoming the reproductive organs of the beast.

The working class as a revolutionary subject is the force by which the world will be changed. However, change will only happen if the will to do so exists. The American social contract, which states that what we can achieve given our rights as free and equal people to ascend the social economic ladder with no barriers but our own determination, is a pacifier based upon dishonest assumptions. It enables the institutionalized ignorance of systemic oppression, inequality, and environmental exploitation while generating the individualism needed to ignore the roots of the problem. We need to change the course of the struggle away from a struggle for upward mobility, which is at the heart of the capitalist conflict, to one of economic sufficiency and cultural sustainability.

A struggle for upward mobility is a conservative struggle. It will aim to reform until reforms have returned the working class to a state of equilibrium within capitalist society or one of equally distressing productivism. The world cannot survive our economic system. We have an environmental crisis that requires complete recognition however such recognition will require a cultural revolution, one that rejects the products of alienated labor. In order to survive, capital must expand therefore it must synthesize needs and implement planned obsolescence in order to produce and maintain a market for its growth. A systematic manufacture of discontent places commodities as an affordable means of social achievement therefore contentment by upholding an understanding that has elevated capitalism to a position synonymous with freedom by the mere fact that it provisions the goods. This paves the way for a consumer culture that is impervious to systematic change.

Commodity accumulation leads people to not only identify with the means of destruction but it also paralyzes their ability to mobilize action against the ecological crisis. The resistance to capital must be built in communities most affected by modes of exploitation, those closest to the realization of capitals limits of sufficiency. Poor communities and communities of color are an ecosocialist revolutionary force and the movement must take root in these areas. We must aim to disintegrate links in the chain of capital reproduction by building community sovereignty which will enable the active thinking required to liberate humanity from our impoverished condition. We must acknowledge the multi-faceted struggle for ecosocialism as one encompassing the total impoverishment of humanity which entails not only the patriarchal plundering of earth's environment but also the systemic theft of our self-governing, self-realizing, debt free value.

It is widely recognized that the profit motivated consumer fueled industrial waste and pollution is a broad and time sensitive issue which must be addressed to prevent absolute ecological catastrophe. However, capital cannot provide a fix without dissolving itself. The climate issue is in a stage of terra incognito so the global environmental crisis will be positioned to fall onto the consumers and a new "green" market will conjure the illusion of ethical mass consumption and market growth (see Jevon's Paradox). Consumer culture identifies the free market with freedom in general which is a landmark of success for a system that must perpetuate itself through alienated production and identification with the products of alienated labor in order to avoid overthrow. In light of the urgency of our current ecological situation there is no alternative route to developing an ecosocialist bloc and dismantling advanced capitalism that does not entail the targeted dismantling of social identity with consumer goods. There is no ethical consumption under capitalism.

The continued existence of the biosphere as we know it depends upon the reduction of the human industrial impact. This stands in contrast to capital's need to portray the false idea that human needs are unlimited and that the earth and its natural limits are capable of accommodating such an absurd reality. It is implanted into the growth strategy to enforce such a notion, for once actual needs are fulfilled the market will stop growing so the system must manufacture discontent to raise demand. This demand situates society in a state of derangement which merges desires and needs while denying that consumption is culturally manufactured and that our culture is the stimulus for environmental instability.

In order to liberate mankind and do so in a way that enables a cultural symbiosis with nature we must seek a social model that distances itself from accumulation. This entails establishing the preexisting condition for revolution which is a class based insurrection against mass self-recognition in commodities. The ability to distain capital commodities will enable the induction into common knowledge the absolute limits of capital production. We must reinvent a human identity that is aligned with our place in nature as actors within an ecosystem. This in practice is counter hegemonic against the conservative forces surrounding capital exploitation of nature. We must see the impact of our consumption in disrupting the metabolism of nature, but we must recognize it as systemic and not limited to individual lifestyle politics. We must see the reality behind our identity with these alien products as a defining attribute of capitalism's incompatible relationship with the natural world and its alienating impact on human consciousness. We must recognize consumer culture as a coercive socializing agent of capital not simply a lifestyle choice made between masses of individuals.

Ecological society is made possible by limiting production to fulfill actual needs and to do so by means of maximizing use value. This will eliminate profit by redistributing surplus time back into society by means of reduced working hours and allocating surplus towards human and ecological development. A true cultural revolution will entail human efforts being aimed toward human liberation and ecological harmony. In order to achieve this the dominant social value system must be replace with one not dependent upon material haves and have nots. We can no longer define the pinnacle of achievement as the output capacity of our civilization and a person's ability to obtain a suite of commodities in a private wealth generating system. A new understanding of surplus will be developed to recognize the creative output of humankind as a common heritage made possible through historical efforts and the reshaping of natural environments, raising a new understanding of ourselves in nature history.

The obsession with production has generated circumstances which require an active assault on our cultural understanding of productivity. Productivism must be understood as an enemy to ecological and social balance. A new society will not arise like a phoenix from fire and ashes it will be built on the foundations of history which is entwined with social injustice, oppression, exploitation, and environmentally destructive forces. In building a socialist society we will be forced to deal with the inevitable cultural reproduction of capitalist ideals and do so in part by abolishing the emphasis on productivism. The socialist world view that maintains a possessive relationship between humanity and nature will be condemned to the same toxic existence as its capitalist predecessor.

In the construction of a new world there must exist the preconditions to harness the new order. A transformation from our current alienated world will not be carried out by a seizure of the means of production alone but must entail a seizure of our identity from the clench of alienated goods. The contentment with this capitalist arrangement of society will last until problems arise that cannot be diverted by means of it, such as the crossing of planetary boundaries and the global displacement of entire populations, an approaching inevitability of our economic model. A revolutionary condition is looming and a force beyond our timeless socioeconomic conflict is a driving element. Natural contingencies will arise which will push aside humankind's ability to negate systemic collapse. The readiness to adapt to and seize the state of nature and the state apparatus may not be present in the common stock of knowledge. The revolution may be ready for us, but we may not be ready for the revolution.


Ecosocialist Participatory Economy

Ecosocialist economies are not contingent upon growth, they are oriented toward the development of human potential which means that they do not aim towards commodity production as an end but as a limited means towards the fulfillment of human needs. Contrary to capital's logic human needs are not unlimited so as to develop an entire economic system around that premise is counter intuitive in its limited potential for human enrichment and its paradoxical existence in a world of finite resources. In ecosocialist society economic value will be transformed, prioritizing use value. Whereas in capitalist society economic exchange value dominates all forms of social worth, placing all other achievement in subordination to it.

Ecosocialism focuses on use value as the aim of productive output but use value is not the lens through which we view nature. Capitalism's utilitarian view of nature is divisive, it limits our ability to identify ourselves within the natural world. This is a cause behind capital's inability to see limits to expansive production. The logic behind capital production creates barriers where boundaries should be, making obstacles out of natural limits. It is not an issue of fossil fuels alone which deem our consumption immoral, for once achieved, a renewable energy structure will not erase the exploitative productive systems that capital relies upon. A clean energy source does not prevent the exploitation of nature and people for profit. It is only with the full self-determining power of workers to control their own destiny that we can produce an ecological economy.

The democratization of our entire society is essential in establishing an ecological order that is able to see the abolition of inequality and exploitation. Democracy must be established to a degree in which it allows people to truly control their own heritage. What is a common heritage of society such as the products of labor exist within a social commons therefore must be democratically regulated and distributed. People not profit must decide what is produced and what is consumed while taking into account the impact it will have on ecosystems and workers alike.

The environment is to be considered more than a source of raw materials and by what it generates to accommodate for human life alone. Our economy exists within the biosphere as a social ecosystem, a subcategory that is a part of a self-regulating earth system in which we as organisms alter at great expense to the harmonious flow of life. It is imperative that nature be protected from privatization by enacting democratic laws surrounding the regulation and preservation of environments from human exploitation. With our knowledge of environmental science we can reduce our impact and protect nature and the people who are most vulnerable to environmental instability.

In a democratic economy decisions must be weighed and votes balanced according to the degree in which the measure would affect the voter. Those most impacted will have more say. Worker, producer, and consumer councils are an organization structure that will accommodate for the diverse needs of each system while enabling the preservation of unique ecological limitations per region. A social opportunity cost will be considered in the process of what is produced in relation to its environmental and social exploitative relationship. This is a system in which a true social accountability is accepted and social production becomes normative. Privatization is criminal in a system such as this for it immediately reduces the democratic integrity that a social society operates on.

Major sources of inequality and power such as inheritance must be rejected in this system as it gives disproportionate social influence to people least affected, the deceased, which is then sequestered away from society and funneled into the hands of the few which leads to disparate power structures. Corporate decisions alike would be seen as anti-social however the democratization and worker ownership of the workplace can help eliminate this problem. It is necessary to state however that worker ownership of the enterprise will be a vital element of social society it is not a sure fire way to ensure the integrity of our biosphere is maintained. The bureaucratic development of social means of production can easily assume the same exploitative characteristics of a capital enterprise and it has in the past. Therefore a circulating responsibility structure should be implemented as well as an establishment of democratic council powers and social vetoes to ensure that what is produced is regulated according to the standards of the environmental treaties.

The world will experience a lifestyle shift that will enable a new standard of economic equality to become institutionalized. We will need to decide what people need to live a good life with health and opportunity. Necessities such as access to water, food, shelter, clothing, transportation, communication, education, health care, sanitation, culture, the pursuit of personal development must exist in the new social contract as a standard guaranteed to all. For most of the world's population the conditions of life will be vastly improved, while the minority wealthy classes will experience a neutralizing shift from excessive consumption to sustainable socially conscious living. We must ensure the elevation of impoverished people to an equal global standard while not barring their ability to achieve self-reliance.

In a society not bound by the limitations of economic growth, resources such as labor will be freed up to provide for the continual progress of our human legacy. The divestment of human capital from profit and power driven maintenance of consumer lifestyles will enable a social investment into more culturally enriching productivity. An ecosocialist economy is based upon evolution not expansion and when advancements in productivity sufficiently fuel society we will have achieved surplus time for all.

Environmental consciousness must be emitted into the common procedure of production in that what is taken and produced must be quantified not only by its human value but by the implications such maneuvers will have on the socioecological world. As producers within nature we have an obligation to not only sustain our environment but also improve it. As an eco-conscious society we must strive to enhance our relationship with nature by inventing an economy that produces more than neutral but positive environmental results. This will be achievable with a new productive philosophy and through a new division of labor as humans are liberated from hours spent supplying synthesized needs. Resources then can be redirected towards creative pursuits, science, engineering, and socioecological development motivated by ecological sustainability and social accountability, not economic profitability.

There is no question that capitalism is a self-serving system that has no place in an ecological social organization. The disasters it creates with its monstrous growth principles devour the earth as well as the minds and bodies of all who exist here. We must seek to build a resistance to this oppressive and exploitative system by focusing our efforts away from reform which only strengthens the system. We must establish community sovereignty to allow pre socialist conditions to exist in the hearts and minds of those who are most threatened by capitalist exploitation. The understanding of ourselves as social beings must extend its association to reconnect our society to nature and to do so by liberating ourselves from the shackles of consumer culture. In solidarity.


References

One Dimensional Man by Herbert Marcuse

The Socialist Imperative by Michael A. Lebowitz

Creating an Ecological Society by Fred Magdoff and Chris Williams

Parecon: Life After Capitalism by Michael Albert

Consumer Culture & Modernity by Don Slater

The Enemy of Nature by Joel Kovel

The Ecological Rift: Capitalism's War on the Earth by John Bellamy Foster, Brett Clark, Richard York

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

By Arturo Castillon

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

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




The Theory of Immiseration

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

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

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

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

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


An Uneven Economy

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

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

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

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

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

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

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


The De-Industrialization of Labor

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

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

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

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

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

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

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

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

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

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

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


The Growth of Inequality

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

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

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

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


The Immiseration of Labor

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

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

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

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

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


Implications for the Future

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

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

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

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

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

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


The Struggle for a Classless Society

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

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

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

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

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

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


Notes

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

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

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

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

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

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

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

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

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

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

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

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

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

[14] Source: Brookings analysis of EDR data.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[38] Restructuring the Philadelphia Region , 37.

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

[40] Capital , 769.

[41] Capital , vol 3: 358.

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

[43] Capital , 798.

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

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

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

Marx for Today: A Socialist-Feminist Reading

By Johanna Brenner

Considering his work as a whole, Marx had little to say directly about women's oppression or the relationship between patriarchy and capitalism. (1) And some of what he had to say was, well, misguided. Yet Marxist feminists have drawn on his thought to create a distinctive approach to understanding these issues. (2)

Marxist feminists begin, where Marx does, with collective labor. Human beings must organize labor socially in order to produce what we need to survive; how socially necessary labor is organized, in turn, shapes the organization of all of social life. In The German Ideology, Marx articulated this foundational starting point:

"The fact is, therefore, that definite individuals who are productively active in a definite way enter into these definite social and political relations. Empirical observation must in each separate instance bring out empirically, and without any mystification and speculation, the connection of the social and political structure with production. The social structure and the State are continually evolving out of the life-process of definite individuals, but of individuals, not as they may appear in their own or other people's imagination, but as they actually are; i.e. as they act, produce materially, and hence as they work under definite material limits, presuppositions and conditions independent of their will." (MECW 5:37)

When Marx refers to individuals who are productively active in a definite way, he is thinking primarily about the production of material goods. Marxist feminists expand the notion of socially necessary labor to include that part of collective labor that meets individual needs for sustenance and daily renewal as well as birthing and rearing the next generation.

The term "social reproduction" has been developed to refer to this labor. (3) By social reproduction is meant the activities and attitudes, behaviors and emotions, responsibilities and relationships directly involved in maintaining life on a daily basis and inter-generationally.

Social reproduction involves various kinds of socially necessary work - mental, physical and emotional - aimed at meeting historically and socially, as well as biologically, defined needs and, through meeting these needs, maintaining and reproducing the population.

Among other things, social reproduction includes how food, clothing and shelter are made available for immediate consumption, how the maintenance and socialization of children is accomplished, how care of the elderly and infirm is provided, how adults receive social and emotional support, and how sexuality is experienced. From this starting point, we can see how gender and gender relations - such as a gender division of labor - are social, historical constructs, embedded in structures of social reproduction.

Actually existing capitalist societies each have their own histories and trajectories of change, and gender relations are structured across a diverse terrain. While recognizing this complexity, socialist-feminists have drawn on Marx's work to analyze how patriarchal relations work in capitalist societies. By going back to Marx's texts, I want to highlight some aspects of this socialist-feminist theoretical framework.


Social Reproduction and Gendered Division of Labor

That we speak of production on the one hand and social reproduction on the other is, in part, an artifact of both the (masculinist) development of Marxist thought and the nature of the capitalist mode of production. In capitalism, the work done in households, although crucial to the reproduction of human beings, is separated off from the production and circulation of commodities. In comparison, with the exception of slavery, in pre-capitalist class societies, households organized through marriage and kinship were the basic unit for organizing the production of material goods as well as human care.

As Marx pointed out, in capitalist production commodities (including commodified services) are both use values and exchange values. (MECW 35:45-46) That is, they meet a need (otherwise there would be no point in making them); but they are not produced in order to meet needs. Rather, they are produced to generate surplus value - or profit.

From the point of view of the production of use values, waged and unwaged labor form a unified process which has, as its end result, the reproduction of human beings. The separation of what is, from the point of view of production of use values, an integrated process into two different types of labor (commodified and uncommodified) is a result of capitalist class relations of production, not a universal fact of human social life.

This separation parallels the emergence of divisions between the public and private spheres, between family and work, between the state and the economy. These are also a hallmark of capitalist societies. These double separations - economy/household and economy/state - have shaped the history of gender relations and women's struggles to change them within capitalist societies.

Until now, all known systems of social reproduction have been based on a gendered division of labor (albeit sometimes quite rigid, at other times more flexible). Although this pattern appears to be mandated biologically - by the physical requirements of procreation and the needs of infants - the distribution of the work of social reproduction among families, communities, markets, states and between women and men has varied historically. This variation can be analyzed, at least in part, as the outcome of struggles around class and gender, struggles that are often about sexuality and emotional relations as well as political power and economic resources.

In societies that preceded capitalism, property rights were vested in male household heads and formed the basis of patriarchal authority - literally the rule of the fathers. For capitalist class relations to emerge, this system of property rights had to be overthrown. The forcible legal and extra-legal processes through which men were deprived of their property and turned into wage laborers threatened to undermine this patriarchal system - at least for the working class. Observing the extreme exploitation of women and children in the 19th century factories, Marx argued in Capital, Vol. I:

"However terrible and disgusting the dissolution, under the capitalist system, of the old family ties may appear, nevertheless, modern industry, by assigning as it does an important part in the process of production, outside the domestic sphere, to women, to young persons and to children of both sexes, creates a new economic foundation for a higher form of the family and of the relations between the sexes…Moreover, it is obvious that the fact of the collective working group being composed of individuals of both sexes and all ages, must necessarily, under suitable conditions, become a source of humane development; although in its spontaneously developed, brutal, capitalistic form, where the labourer exists for the process of production, and not the process of production for the labourer, that fact is a pestiferous source of corruption and slavery." (MECW vol. 35:492-493)

Although Marx was vague about how this higher form of family and relations between the sexes would be constituted, he was quite clear in his critique of the bourgeois family where male property owners continued to hold sway over their wives and children.

"But you communists would introduce community of women, screams the whole bourgeoisie in chorus. The bourgeois sees in his wife a mere instrument of production. He hears that the instruments of production are to be exploited in common, and, naturally can come to no other conclusion than that the lot of being common to all will likewise fall to the women. He has not even a suspicion that the real point aimed at is to do away with the status of women as mere instruments of production." (MECW 6: 502)

Marx insisted that there was no "natural" or "transhistorical" family form. Thus, he argued, in Capital Vol. I, "It is, of course, just as absurd to hold the Teutonic-Christian form of the family to be absolute and final as it would be to apply that character to the ancient Roman, the ancient Greek, or the Eastern forms which, moreover, taken together form a series in historical development." (MECW 35:492).

While Marx never developed his analysis of this historical evolution, his notes on the family in pre-capitalist societies point to a more dialectical approach than that taken by Engels, for whom the introduction of private property determines the "world historical defeat of the female sex." For example, Marx points to the simultaneous emergence of hierarchical rank and men's collective control over women (as captives/slaves) in clan societies prior to the development of private property. (Brown 2013)

Marx was in one sense right about the long-run possibilities for challenging patriarchal family relations that inhere in women's access to wage labor. However, his critique of exploitative employment, while exposing the destruction of women's and children's health and well-being, also drew on ideals of feminine virtue that were central to the "separate spheres" gender ideology of his age - thus the reference to the "corrupting" influence of factory work under capitalism. (4)

Marx tended to conflate physical and moral health in his scathing critiques of 19th century working conditions, and reserved special condemnation for instances where gender differences were undermined, as in his selection of this quote from a commission report in Capital Vol. I:

"The greatest evil of the system that employs young girls on this sort of work consists in this…They become rough, foul-mouthed boys, before Nature has taught them that they are women…they learn to treat all feelings of decency and of shame with contempt…Their heavy day's work at length completed, they put on better clothes and accompany the men to the public houses." (MECW 35: 467)

An even more important problem with Marx's analysis is that he does not fully incorporate the sheer amount of caring labor required for human survival, and insofar as he does pay attention tends to assume that it is naturally women's work. Marx occasionally indicates the importance of women's domestic work, as, for example, in Capital, Vol. I describing the disastrous consequences for the family (and the increased profit for the employer) in the employment of women and children alongside men:

"Compulsory work for the capitalist usurped the place, not only of the children's play, but also of free labour at home within moderate limits for the support of the family. The value of labour-power was determined, not only by the labour time necessary to maintain the individual adult labourer but also by that necessary to maintain his family. Machinery, by throwing every member of that family on to the labour-market, spreads the value of the man's labour-power over his whole family." (MECW 35:398-399)

Marx goes on to argue that because the family must rely more on purchasing commodities rather than domestic work, "[t]he cost of keeping the family increases, and balances the greater income." Increasing the number of wage earners does not raise but lowers the family's standard of living, because "economy and judgment in the consumption and preparation of the means of subsistence becomes impossible." In other words, the value inherent in women's domestic skills is lost.

During the U.S. Civil War, which disrupted the cotton trade, textile workers in England suffered massive layoffs. Here, Marx argues, the women operatives "had time to cook. Unfortunately the acquisition of the art occurred at a time when they had nothing to cook. But from this we see how capital, for the purposes of its self-expansion, has usurped the labour necessary in the home of the family." (MECW 35:399).

Marx thus identified a central contradiction of capitalism - that although capital depends on the reproduction of labor power, the demand for profit threatens to undermine the reproduction of laborers themselves. Marx captured this conundrum in his famous ironic comment in Capital Vol. I: "The maintenance and reproduction of the working-class is, and must ever be, a necessary condition to the reproduction of capital. But the capitalist may safely leave its fulfillment to the labourer's instincts of self-preservation and of propagation." (MECW 35:572).

Labor power differs in a fundamental way from other factors of production. The capitalist who invests in machinery can be reasonably sure to get the fruits of his investment. Indeed, as a rule, capitalists must invest to raise productivity in order to cut costs and compete. In contrast, the capitalist has no hold over the children of his current employees and so is reluctant to pay a wage that can support them. There is thus a tendency toward pushing wages below the bare minimum:

"In the chapters on the production of surplus-value it was constantly pre-supposed that wages are at least equal to the value of labour-power. Forcible reduction of wages below this value plays, however, in practice too important a part, for us not to pause upon it for a moment. It, in fact, transforms, within certain limits, the labourer's necessary consumption-fund into a fund for the accumulation of capital …If labourers could live on air they could not be bought at any price. The zero of their cost is therefore a limit in a mathematical sense, always beyond reach, although we can always approximate more and more nearly to it. The constant tendency of capital is to force the cost of labour back towards zero." (Capital Vol. I, MECW 35:595-596)

From this perspective, the capacity of the working class to reproduce itself depends on the working class itself - on the level and extent of class struggle. Through struggle over the length of the working day, over wages, over the conditions of work, over the extent of the welfare state and other public services, working-class people have wrenched from capitalist employers the means to care for themselves and their children.

At the same time, the forms these struggles took - how working-class men and women defined their goals, organized their forces, developed their strategies - were shaped by institutionalized relations of power and privilege formed around race, gender, sexuality and nationality. In particular, working-class women's responsibilities for caregiving, and the conditions under which they do this work, have often disadvantaged them in relation to men within both informal and formal arenas of political contestation and decision-making.

On the other hand, women find a ground for respect, authority and power in their care responsibilities. And where women cooperate across households in order to accomplish their work in social reproduction, they create the social basis for collective action. Women's location in the labor of social reproduction, then, is a resource for resistance as well as a source of disempowerment.

By undermining older forms of individual patriarchal control over women's labor within family households, capitalist expansion has opened up possibilities for women's political self-organization - but the organization of social reproduction in a capitalist economy where millions are, from the point of view of capitalist employers, nothing more than a "surplus population," constitutes the basis for new forms of women's oppression.

Some feminists have named this a shift from private to public patriarchy, because it is based in the first instance on men's collective access to public power rather than on their direct control over household members through property ownership. The question remains, however, why are men able to sustain greater access to public power, given that bourgeois democracy at first in principle and, through decades of feminist struggle eventually in fact, confers equal citizen rights on men and women?

Compelling answers to this question have been developed by feminists who start from the observation that discourses of gender difference are central to the constitution and legitimation of political power. (5) Although discourses of gender difference certainly have an effect, from a Marxist feminist standpoint, we would add that ideas do not sustain themselves without some grounding in everyday experience.

This was of course one of Marx's great insights when describing the "fetishism of commodities." That relationships between people come to be seen as relationships between things is a reflection of the wage relation in commodity production. This is not a "false consciousness" in the sense of ideas imposed by cultural and social forces; rather, it is a world­view that expresses, or is consonant with, actual experience under the relations imposed by the commodity form.

In the same way, to understand how male domination sustains itself in any given moment, we have to look for the underlying social relations that confer a logic on, make sensible and even productive, discourses of gender difference.

The resistance of capitalist employers to investing in the reproduction of labor power, competition among workers, the individualizing pressures of the wage form itself, all push in the direction of privatizing rather than socializing caregiving work. But so long as caregiving remains a private responsibility of households whose members must engage in substantial hours of both waged and unwaged labor, the gender division of labor will retain a compelling logic.

Of course, individual and family survival strategies based in a gender division of labor are not simply the outcome of rational responses by men and women to material difficulties. They also reflect women's and men's interests and desires which are shaped socially and culturally as well as economically. (6)


Class Relations and Social Reproduction

Three other features of the capitalist system that Marx identified are helpful to us in thinking about how social reproduction - and the gender division of labor within it - have come to be organized and changed over time.

First is the drive toward commodification that arises from capitalist competition and the search for new arenas for profit-making. Here again, we see the two-sided nature of capitalist expansion - in enabling challenges to patriarchal forms, and at the same time limiting what those challenges can accomplish.

As capitalism penetrates all areas of human activity, use values are turned into commodities - things to be bought and sold rather than given, bartered or produced for one's own use. The conversion of use values into exchange values (commodities) ties people more firmly to the capitalist economy, because in order to consume one has to earn.

On the other hand, ever-expanding possibilities for consumption allow and encourage new forms of individual identification and self-expression. As Rosemary Hennessy points out, in the early 20th century:

"(S)tructural changes in capitalist production that involved technological developments, the mechanization and consequent deskilling of work, the production boom brought on by technological efficiency, the opening of new consumer markets, and the eventual development of a widespread consumer culture…displaced unmet needs into new desires and offered the promise of compensatory pleasure, or a least the promise of pleasure in the form of commodity consumption…This process took place on multiple fronts and involved the formation of newly desiring subjects, forms of agency, intensities of sensation, and economies of pleasure that were consistent with the requirements of a more mobile workforce and a growing consumer culture." (Hennessy 2000: 99)

The spread of consumerism, wage labor, urbanization, the decline of small businesses and the related rise of new professions whose practitioners were a driving force toward state regulation of bodies (e.g. medicine, public health, social work, psychology) all laid the basis for a reorganization of sexuality and family life, particularly in the middle class. Older patriarchal norms of motherhood, marriage and sexuality were overturned, but replaced by a heteronormative regime that re-inscribed the gender division of labor. (7)

By the end of the 20th century, intensified commodification, as Alan Sears argues, had not only generated the spaces of open lesbian and gay existence, but also consolidated gay visibility around a class and race specific identity that relies predominantly on the capacity to consume. (Sears 2005: 92-112)

The more life becomes organized around the production and consumption of commodities, the more people are encouraged/allowed to regard every aspect of their humanity as a potential for making money. The logic of possessive individualism and the commodification of labor power that is its foundation creates a powerful drive toward regarding affection, sexuality, and even biological reproductive capacities as commodities that can be bought and sold.

As Marx and Engels wrote in The Communist Manifesto, describing the spread of capitalist social relations: "All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions are swept away, all new-formed ones become antiquated before they can ossify." (MECW 6: 487)

The infinitely repeated counterposition of modernity and tradition, culture and nature, sacred and profane in contemporary political discourses revolves around the dualism between exchange value and use value - between that which can or should be sold and that which cannot or should not be.

There is no way out of this dualism, and therefore out of the debate, so long as the conditions under which people possess their bodily capacities are governed by the scarcity and insecurity of life under capitalism. In a context of coercion, which is always present so long as people are separated from their means of survival, it is difficult to distinguish labor that is meaningful and freely chosen from that which is not.

The commodification of procreation (not all of which requires new reproductive technologies) offers new fields for profit-making, while also expanding access to biological parenthood for new groups: gay men (e.g. egg "donation"/surrogacy), lesbians (e.g. sperm banks) and infertile heterosexual couples (e.g. surrogacy, in vitro fertilization). Commodification of procreation undermines ideals of motherhood as a naturally mandated identity and challenges religious and biologically based legitimations of patriarchal family relations, replacing them with contractual norms of choice and consent.

At the same time, commodification of procreation also opens up new possibilities for generating profit through the exploitation of women's reproductive capacities (e.g. in surrogate pregnancy and egg donation), while defining women's access to these new forms of earning income to be their right as "free" wage earners. (8)

A second feature of capitalist production relations that shapes the organization of social reproduction and the gender division of labor is capitalist control over the work process. As Marx points out, insofar as workers control important aspects of the production process they have a basis for resistance; therefore, capitalist employers seek to minimize workers' control through deskilling and through supervision.

In Capital Vol. I, Marx distinguishes between the coordination required for a complex cooperative labor process and the very different work of control necessitated by the capitalist character of that process, which creates an "unavoidable antagonism between the exploiter and the living and labouring raw material he exploits."(MECW 35: 336).

He goes on to say, "If then the control of the capitalist is in substance two-fold by reason of the two-fold nature of the process of production itself - which on the one hand is a social process for producing use values, on the other a process for creating surplus value - in form that control is despotic."' (MECW 35: 337)

Managerial strategies for controlling labor create, incorporate and reproduce relations of power and privilege organized by race, gender, nationality and sexuality (Burawoy 1979; Munoz 2008). Processes of gendering, racializing, and sexualizing bodies and identities, embedded in capitalist management, take up and reinforce hegemonic constructions of gender dualism that are central to the gendered division of labor in social reproduction. At the same time, strategies of working class resistance to managerial power at the workplace and in the broader society also reflect relations of power and privilege organized by race, gender, sexuality, etc. and may constrain management in ways that benefit some workers at the expense of others. For example, local labor markets, and therefore the wages of different groups of workers, are shaped by political processes and not only economic ones.

The consequence of workers' loss of control over the ways in which labor is coordinated - and the capitalist drive to extract as much surplus labor as possible - is that the full range of human needs cannot be incorporated into decisions about how production is organized.

In no capitalist society is production organized to take into account, to actively support, and to provide for, the socially necessary labor of care. This work is extensive, highly skilled and labor intensive, even though it is often thought of as unskilled and inherent to feminine nature. Even the most "family friendly" welfare state regimes, such as Sweden, do not intrude substantially on private firms' employment policies.

A third feature of capitalism is that exploitation takes place through the free exchange of the wage contract, and therefore requires the separation of political and economic power. One of the most important shifts in the organization of social reproduction in capitalist societies over the past century has been the emergence of the welfare state - the expansion of public (government) responsibility for education, healthcare, and childrearing, as well as increased (and often oppressive) state regulation of families, especially those in the vulnerable parts of the working class (e.g. immigrants, oppressed racial/ethnic groups, the poor, single mothers).

Although it is tempting to understand these developments as state managers acting in the longterm interests of the capitalist class - stepping in to guarantee the reproduction of the labor force when the capitalist employers will not - we might instead follow Marx's lead in focusing our attention on the self-organization of the working class.

In Capital Vol. I, describing the victory that enforceable legal limits on the working day represented, Marx sarcastically describes the "conversion" of factory owners and their ideologues to the ideal of regulation following their defeat at the hands of the working class:

"The masters from whom the legal limitation and regulation had been wrung step by step after a civil war of half a century, themselves referred ostentatiously to the contrast with the branches of exploitation still 'free'[of regulation]. The Pharisees of 'political economy' now proclaimed the discernment of the necessity of a legally fixed working-day as a characteristic new discovery of their 'science.'" (MECW 35: 300)

The extent and form of government expansion into social reproduction is the outcome of reform struggles in which middle-class and working-class men and women, not only capitalist employers and state managers, played important roles. As products of struggle, state policies reflect the level and purposes of women's political self-organization but also the different resources and power available to women and men in different classes and racial/ethnic groups.

Moreover, the terrain on which these groups have engaged is hardly neutral. Developments in the capitalist economy provided political openings and political resources - for example, by drawing women into wage labor - but capitalist class interests also placed constraints on what could be won.

These constraints have been exercised mainly in two ways. First, especially in the liberal market economies, capitalist employers have consistently - and for the most part successfully - resisted government intrusions on their business practices and significant taxation of their profits. More fundamentally, state managers and legislators are ultimately dependent on economic growth and prosperity, which in turn is controlled by capitalist investors. (9)

By acknowledging these constraints, we can better understand how and why state welfare policies have institutionalized rather than challenged the gender division of labor. For example, in the early 20th century United States, the first government programs to support solo mothers emerged out of a period of intense working-class mobilization and politicization; a broad women's movement that engaged organized women workers and Black clubwomen, but whose activists and leaders were predominately white and middle-class/upper-class women; and the interventions of new professional groups who offered their expertise to manage, uplift, and assimilate the unruly classes.

In the context of powerful opposition from the employing class and reflecting its constellation of race/class forces, the movement's predominant discourses sought to legitimize government provision by asserting that paid work was detrimental to good mothering. (Mink 1995; Brenner 2000)


Conclusion

Many contemporary feminist activists and thinkers recognize that gender relations cannot be abstracted from other social relations - of class, race, sexuality, nationality, and so forth. Marx hardly resolved the question of how we might theorize this totality of social relations. (10) Still, his analysis of capitalism as a mode of production provides a fruitful starting point for a feminist theory and practice that might not only understand this totality but also engage in movements that can finally transform it.


This originally appeared at Solidarity .

Overcoming Liberalism from Within: On Solidarity and American Socialism

By Daniel Tutt

"We are dealing with two factors in American life: the absence of feudalism and the presence of the liberal idea."

- Louis Hartz, The Liberal Tradition in America [1]



A helpful framework for thinking modern political struggles revolves around how political communities achieve the unmet demands of the French revolution: liberty, egalitarianism (equality) and fraternity. As the Japanese Marxist thinker Kojin Karatani argues, these demands form a dialectical knot of contemporary politics, where liberty stands for upholding the sphere of the market economy; fraternity represents the ideals of reciprocity (the nation); and equality stands for the redistribution of wealth and resources carried out by the state. [2] Political philosophers have conceived of these names as receptacles of demands for social freedom, as a thinking of different organisms in search of homeostasis. For example, Hegel applied theories of living organisms to social spheres and Marx discussed the 'crisis free society' as a social organism.

But liberalism, the reigning political philosophy of the post-French Revolution, has failed in achieving these demands. Why did liberalism fail? The primary opponent of liberalism in the post French Revolutionary period was civic republicanism that posed a two-way dialectic of social freedom between liberty on the market as the best means to producing the social conditions of fraternity. But civic republicanism radically excluded the sphere of equality in its conceptions of social freedom for fear of an ossification of state bureaucracy would impinge on personal individual liberties on the market. But what gave liberalism a particular hegemony is that it was able to achieve what civic republicanism could never dream of achieving by tempering demands for individual freedom by opening them to the fraternal dimension of political life. In many ways, this is a story we know all too well. It is also a story that, post-2016, seems to be coming to an end. The liberal approach to promoting social freedoms has resulted in the rise of immense inequalities of wealth and to racist and xenophobic populations. Somehow, the future feels socialistic.

In a series of lectures entitled The Idea of Socialism: Towards a Renewal, the third generation Frankfurt School theorist Axel Honneth argues that today's socialists must overcome the failures of liberalism from within liberalism to achieve the unmet demands of the French Revolution. Honneth's argument is that social freedom must be put forward as a "normative guideline [3]" in the economic sphere. Honneth argues that to achieve the sort of equality within the economic sphere that liberalism has failed to develop, we must return to the praxis of solidarity Marx and other socialists discussed in the late nineteenth century.

To correct the dynamic of liberalism, Honneth argues for solidarity that is immanent to capitalism but no longer tethered to class exclusively. Unlike the Marxist address of solidarity to "workers" Honneth's expansion of social freedom is one that he claims should be addressed more broadly, to "citizens." So 'citizen' replaces the revolutionary category of Marx's proletariat. Expanding the address of social freedom has the potential to disrupt the republican and liberal trap of opposing freedom to fraternity to the neglect of equality. Thus, in the uneven relation of the three spheres of political life solidarity replaces equality - we must achieve solidarity to restore the missing homeostasis. Social freedom is best secured by relations that emphasize mutual solidarity in the economic realm of life as a precondition to secure individual freedom in civic and national life.

Criticizing socialists after Marx, Honneth argues that the early socialists limited their promotion of freedom because they insisted on demands from "societal labor" and not in terms of what Honneth advocates, "political democracy." The task of today's socialists must be to build on what liberalism achieved in terms of individual liberties by appealing to expansions of social freedom in the realm of fraternal relations of civil society, but unlike liberals, socialists must insist that those same freedoms be expanded to the economic realm. In reading Honneth, one gets the sense that he is, in many ways, the philosophical voice of American democratic socialism à la Bernie Sanders.

Honneth is correct to observe that socialist movements from their nineteenth century origins and throughout the 20th century ascribed interests to workers based on a pre-existing set of desires that were thought to already reside within workers by virtue of the exploitation they face as wage laborers. The proletariat was treated as a messianic, albeit secularized, agent of the abolition of existing class society. The effect of the economic determinism of socialist thought was that socialist theory became self-referential and unevenly concerned with the achievement of freedom in the domain of liberty through egalitarianism afforded by state intervention either through redistribution or communist state seizure. Where socialists emphasized the knots of liberty and equality will only come about through achieving proletarian solidarity, liberals sought to govern the state by privileging the sphere of the market as the means for producing fraternal modes of social life.

Do liberals, or at least a certain philosophical version of liberalism; have something to teach socialists today? Honneth insists they do. Today's socialists have refused to learn something vital from liberals: addresses and demands to freedom must appeal to social freedoms broadly understood, and not isolated to economic emancipation. The idea of social freedom Honneth is proposing is thus a praxis of solidarity that is capable of meeting the unrealized ideals of the French Revolution, a praxis that might "offer[s] a mechanism or scheme of action according to which the freedom of each would directly presuppose the freedom of the other." [4] The philosophical source for the generation of greater social freedom is found in the American pragmatist John Dewey. For Dewey, social freedom is enhanced when communication barriers are lifted, wherein the idea of human history becomes an ever-expanding process of human communication through social interaction.[5]

The biggest failure of socialist movements, in Honneth's view, was their "inability to adapt the groundbreaking concept of social freedom to the reality of a functionally differentiated society, making it impossible to apply this concept to a gradually separated social sphere." [6] Communication across the three spheres of political live "functional differentiation", if done through the liberating mode of enhanced communication, is capable of achieving new modes of value beyond capital. Unlike the new reading of Marx's value form in the work of the German Marxist Michael Heinrich, Honneth does not place the task of socialist movements as one directed towards the revolutionary task of abolishing the value form. Such a task reeks of an economistic focus and fails to produce the sort of societal homeostasis he is after. Honneth remains a staunch democratic socialist committed to the existence of market mechanisms in social and political life.

Honneth's idea of social freedom is underpinned by the concept of will-formation and how the collective will of the community ought to ideally form. To overcome liberalism from within, democratic will-formation must function as a communicative act, that is, it must extend the same tendencies of enhanced liberties that liberalism extended to the sphere of the nation and individual liberties, to that of economic liberty. This begs the question of how will-formation occurs in producing inclusive forms of solidarity. What Republicanism has blinded liberals to is the necessity to see the economic sphere as a space of will-formation that must consist of forms of solidarity. Liberals have accepted as a fait accompli that the market is a quasi-sacred sphere. To rival this blind spot within liberalism and its relation to the sacred market, socialists must present an appeal to freedom through solidarity on a global scale and back that up locally lifting of barriers to communication. How socialists go about lifting barriers to communication in the age of big data, social media and algorithmic marketing mechanisms, is not clearly answered. The task ahead for socialists is to once again pick up the banner of the Enlightenment to expand the realm of social freedom to the market.

In homage to Marx's ethical maxim "from each according to their ability, to each according to their needs", Honneth's praxis for achieving this political community emphasizes communication so that institutions (including economic institutions) can develop to promote the well-being of others for non-instrumental ends. Socialists should thus seek out a political conception of achieving ends that are for the political community, broadly construed. A political community that is inclusive of ethnic, racial and religious difference. This communicative political community would then be capable of posing a new conception of freedom from that of the liberal conception that places emphasis on the solitary individual based in the sphere of the market, but communicatively free in the sphere of civil life. The individual in the new socialist framework must be understood as a communally grounded subject rooted in forms of solidarity and mutual dependence. [7]


The Case of American Liberalism

With the rise of the democratic socialist ideas in American life following the 2008 economic crash and later the 2010 Occupy Wall Street movement and hitting a crescendo moment with the 2016 campaign of Bernie Sanders, Honneth's critique seems to offer insight to the American context. But is American socialism capable of overcoming liberalism from within? Recent discussions of the collapse of liberalism following the defeat of Hillary Clinton in 2016 has led many commentators to think of American liberalism as a temporary ruling class that comes and goes. In Ross Douthat's widely read New York Times op-ed[8] on the decline of WASP's as a governing coterie in American life, we are presented with an idea of political power that transfers from distinct ideological communities-most recently the transfer has been from the WASPs (neoconservatives) to the meritocratic Third Way centrists (neoliberals). What Douthat misses is the ideological consistency of liberalism across these two projects.

I want to argue that, on the contrary, American political history and American political thought has been seized by an unmovable liberalism all the way down. The very question of contesting the hegemony of America's deep commitment to liberalism requires that we develop new thinking on what a political community is and how one is formed. In what follows, I want to offer a historical overview of utter dominance of the liberal idea in American political life and from that analysis offer a critique of Honneth. The question of overcoming liberalism from within depends on understanding the magnitude and the inertia the liberal creed actually possesses in America. Before unearthing whether Honneth's model of functional differentiation that emphasizes solidarity can truly rival the liberal idea, we have to understand the unique form liberalism in America has taken historically.

American political life has been formed around a commitment to fraternity and liberty with a hostile relation to equality. It's well known that America has rejected socialism, but even more significant is that America's version of liberalism has also rejected utilitarianism, the nineteenth century social philosophy that supported redistributionist ideals in European societies. The high priest of American liberalism is John Locke whose natural rights philosophy granted liberalism a sense of equality that had no capacity to speak to extreme forms of inequality and class hierarchies. While Locke's foundational insights into private property as a domain of natural rights are significant, what remains even more important is the philosophical notion of original equality Locke offers.

The most important, and overlooked, fact of the American Revolution resides in the absence of feudalism in the social relations from which it sprang. Unlike the French Revolution and other European bourgeois revolutions of the early nineteenth century that had feudal structures looming in the social life of the societies, the American Revolution was a solidly bourgeois revolution. The American Revolution was a form of inverted Freudianism with no primal father ever killed. Hartz, the historian of the groundbreaking history of American liberalism, The Liberal Tradition in America (1955) is our guide in this regard. Hartz notes that it was not until very late into the American Revolution that effigies of King George were burned. America never killed a primal father, not having a primal father to kill.

Despite the settler colonial and chattel slavery systems embedded in its origins, these oppressive systems were not sources that reformed the guiding idea of liberalism. American political thought rather relied on a metaphysical Lockianism that conceived of every moral, economic and social problem from the same baseline of equality that founded the American project. The belief that America's equality arose ex nihilo was of course only true for the elite and bourgeois classes within the American society. But the result of this myth of the equality of origins lies the profound inability of liberalism to truly revolutionize social relations when those social relations ossify into rigid racial and class hierarchies. Whereas Europe had developed a sense of community built around multiple moral codes, America had developed one moral code alone: a religious zeal built around the idea of liberalism. Hartz understood that the result of the immunizing effects of the liberal idea in American political life was such that it produced an uneven commitment to the knot we have been tracking between fraternity, liberty and solidarity.


Cathedral Liberalism

Can American liberalism be overcome by socialism? The first place to begin to unravel this problem resides in understanding the role of what I will name the American Cathedral. If liberalism has replaced the moralizing function of conscience politics that came out of the early Christian socialist movements and later the progressive movement, the idea of a Cathedral liberalism is fitting as it evokes the quasi religious homogeneity of the public sphere or civil society liberalism manages over. Unlike the neoreactionary invocation of the concept of the Cathedral by the likes of Nick Land and Mencius Moldbug, the Cathedral I am referring to is one that persists through its function of supporting conscience above commitments to the political community. Put differently, the Cathedral succeeds by valorizing the individual on the condition that collective solidarity or collective-based notions of the individual embedded in a political community are swept to the side. The Cathedral succeeds by placing conscience above solidarity and then weaponizing the sphere of representation and morality to vent the alienated antagonisms of the political community.

We are not facing an either-or proposition in unraveling the American Cathedral of liberalism. Rather, we are facing an ideological matrix that has achieved such profound inertia that it's nearly impossible to think of politics without it. At every crisis and historical juncture of profound political transformation from the Civil War to the New Deal, liberalism has exerted its hegemonic force by preserving the sphere of moral conscience to reinforce an individualized ethic of public rights without aiming to reverse or adjust the fundamental inequities of the market. While the Cathedral is felt perhaps most acutely in today's politically correct politics: 'virtue signaling', 'wokeness' and the figure of the 'SJW', these figures are also frustrated responses to the inadequacies of the Cathedral's limited mode of political address. We are not dealing with a spatial logic of inside/outside with the Cathedral. Like capital, there is no outside to the Cathedral. The task, as Marx imagined it, is one of burrowing inward, not of inhabiting an imagined outplace. It is not that socialist political community must abandon appeals to conscience and moralizing, it is rather that socialists must do so without reinforcing the core creed of America's Lockianism. The Cathedral cannot think a multitude of struggles from within because each time it props itself up what we are faced with is the empty origin of the mythical sameness of each citizen.

But just what is the ideological underpinning of the Cathedral? Again, Hartz is our guide. For Hartz, what keeps the engine of individual liberty humming is the guiding ideology of what he names Algerism, the Gilded Age precursor to post-90s meritocracy. The popular novels and stories of Horatio Alger tell tales of scrappy young white men born into extreme poverty who through perseverance and providential luck enter the Middle Class. In true Gilded Age form, the tales of Horatio Alger rely on the assistance of a paternal wealthy patron that elects the young boy based on his merit and passionate hard work. Algerism is the next logical mutation in the ideological framework opened by the Puritan work ethic Max Weber argues founded the ethical support system of industrial capitalism. Algerism formed the backbone of resilience to the sphere of the market as a sphere of unquestioned liberty. As the guiding myth of the American Cathedral, Algerism ensured that:

No comfortable aristocracy awaited the millionaire success and no apocalyptic dream of revolution functioned as solace for the failed proletariat. But even more significant than these denied satisfactions was the simple fact of denial itself: the compulsive impact of a single creed. [9]

The effects of Algerism have been to reinforce liberalism as an irreversible ethic. All social problems or resistances from working classes or racial justice movements to the injustices of the market have been transformed into technical problems that necessitate a pragmatic solution. This technical turn to every problem was a result of America's abiding liberal faith and origin. Most notably, Franklin Delano Roosevelt's New Deal was never painted in anticapitalist terms. On the contrary, Roosevelt adopted many of the quasi-collectivist measures of the European liberal reformers, but he refrained from framing the crisis of capitalism in the language of class as his socialist critics had.[10] Roosevelt instead fell back on the Cathedral logic of "solving problems," which meant that no larger number of New Dealers drifted into socialism than did progressives. The New Deal was a demand for property on the largest scale ever conceived, a dream to extend the promise of Algerism to ever-greater numbers of people. In its origin myth of a society born equal we are faced with the very limits to America's imagination of a possible socialism.

Similar to the New Deal compromise, Gilded Age liberal reformers corrected the excesses of monopoly capitalism by reinforcing the rights of small propertied bourgeoisie by isolating the socialist critique of the system. The liberal reformers of the late nineteenth century swallowed up peasant and petit bourgeois in the same breath, and they consequently swallowed up the vibrant socialist movement and chained it to democratic capitalism. In the background of this movement was the Alger mythos, which grew to become the ideal flag for liberals to wave against the excesses of invisible hand capitalism. As Hartz notes in his treatment of the Gilded Age liberal reforms, if the trusts were at the heart of all evil during the Gilded Age, than the Alger mythos could be resurrected by smashing it. With Alger on their side, American liberals could effectively silence their progressive and nativist critics by reinforcing the sphere of the market as sacrosanct. The task of a socialist politics is to seek out an alternative to this guiding myth. [11]

The dominance of the liberal idea is on display even in the writing of the great literary bard of America, Walt Whitman. Whitman, like Emerson and Thoreau never embraced the Christian socialist movements of their time, which were fairly prominent. For Whitman, the Christian socialism of the late 1800's possessed the right impulse in that the ideals of socialism sought to preserve the dignity and the humanity of the citizen outside of oppressive social and economic arrangements. Socialism, as Whitman remarks, sought to "put the crown on man and take it off things." [12] Whitman, like many American socialists after him, was not prepared to place any work or trust in the idea of the socialist party, nor was he prepared to deal with what comes after the revolution, what Marx called the dictatorship of the proletariat. Whitman exhibited a distinctively American view of socialism when he said, "I am with them in the rebel, but I don't know about what comes after." The American political imaginary can think the idea of revolution, but it is revolution qua moral individualism that remains its limit point. From the time of the American Revolution, America was born in liberalism, never knowing a break with truly oppressive social conditions.


Cracks in the Cathedral: Achieving Solidarity

Socialist movements today are not facing the same problems socialist revolutions faced in Russia and China during the 20th century. Firstly, once these revolutionary movements achieved the seizure of the state, the nation and the economy (the sphere of liberty and fraternity) were thought to wither with the enhancement of enlightenment. The nation and the state were conceived as extensions of the superstructure of society and not rooted in the base material relations of exchange or production. As superstructure effects, socialist and communist movements of the 20 th century saw the task of overcoming the nation and the state as limits of representation requiring the expansion o enlightenment. But the hegemony of capital over social relations proved this thesis wrong. As Karatani has indicated, this assumption has neglected the modes of exchange inherent in the state form, which makes the state and the nation extensions of the base.[13] Secondly, the premise of revolutionary socialism during the 20th century was built around the unification of heterogeneous, albeit identifiable, elements of the proletariat: workers and peasants, students and factory workers, for example. Contra Honneth's argument, the figure of the masses did in fact possess coherence due to the fact that exploitation at the hand of wage labor provided the grounds of the potential organization of disparate parts of the proletariat.

I would like to argue that what matters in achieving solidarity today does not come through enhancing communicative apparatuses and communicative capacities solely. What matters is waging experiments in formations of communities of solidarity that have no formal existence within civil society. The task is to construct the identity of the proletariat of our time. Freedom is not found in preexisting identities, it is found in structural failures, in points of dissolution, in cracks in the Cathedral. In the exchange we have been discussing, the three spheres are receptacles of unmet demands that must interact fluidly. This tripartite knot is underpinned by a commitment to the subjective solidarity of a proletarian subjects. Capital necessitates that liberty remain immune from the demands of solidarity. It has been proven time and again that liberty and fraternity can produce a stable equilibrium at the enormous cost of human suffering and exploitation in the market. We have understood furthermore that liberalism maintains this partial stability through its refusal of forms of solidarity in its core idea of the political community.

The task of constructing the proletariat must begin with facing and dismantling the historical hegemony of the liberal idea in American political life. The ascension and popularity of socialist ideas and principles from Medicare for all to universally free college must not fall into the same moral protest rhetoric that prior movements have done from the Gilded Age through to the New Deal. Socialists must invent an alternative ideological framework that is capable of overcoming the Alger mythos that permeates ideals of individual liberty. The Cathedral reproduces a sphere of social life that Marx and other nineteenth political philosophers called civil society.

In the political community, he regards himself as a communal being; but in civil society he is active as a private individual, treats other men as means, reduces himself to a means, and becomes the plaything of alien powers.[14]

This quote from the early Marx is a good reminder that any address to the political community is in fact an address to the subject in the dimension of the most communally connected aspect of their social being. Since 2016, the Cathedral logic, reliant as it is on an address to a homogenous civil society, is no longer capable of sustaining communicative modes that are capable of instituting reforms or justice. Liberal forms of community formation, as Niall Ferguson has rightly observed, rely on "a prescriptive commonality, one leading inexorably toward normative unity. [15]" In the Marxist vision, on the other hand, what threads thinking on community into a common concern is "the practices of judgment, a descriptive commonality, that leads towards multiplicity and contestation. [16]"

Hartz points out that while Locke has guided the American ideals of equality, missing is the Rousseau of the Social Contract, where he theorizes the formation of community beyond identification with the preexisting ideals of civil society. Rousseau's political community allows for a dissensus at the level of the common sense, a community is united in the division of their different and singular senses. Rousseau's innovation in thinking community is that he thinks togetherness outside of an organic essence, or substance. In his famous Social Contract, political community is no longer identified with transcendent figures such as the nation, God, or the leader, and he gives the subjects of the community an interior freedom by opening a new space by which the will of the subjects, what Rousseau refers to as the general will, might gain autonomy from the sphere of the immunizing social totality. To get around immunizing logics that essentialize the will of the people, Rousseau develops a theory of political community that is grounded in sense and existence.

This type of model of political community formation is also found in the work of contemporary French political philosopher Jacques Rancière and his idea of the 'dissensual community.' For Rancière, the political community of dissensus is a political version of Rousseau's generic community, grounded on the notion of what he calls, 'being together apart'. Rancière develops a theory of an aesthetic community that avoids identification with any transcendent entity to ground the community. Rancière develops an ethics of what he terms "dis-identification" with the common wherein subjects are formed in the ruptures and interruptions of normative political existence. These ruptures might often occur at moment of crisis in the capitalist system, or moments of uprising or insurrection. It is these de-stabilizing moments that bring about an otherwise invisible 'un-counted' community, what Rancière calls the "part of no part" into social visibility. He theorizes these communities throughout history, from nineteenth century worker movements up to more contemporary art-collectives. What holds the dissensual community 'together-apart' requires a mode of dissensus from the Cathedral.

In the Russian revolution, the demand of the people was "Bread, Peace and Land" -these were not conceptual demands, but large receptacles where in grievances that did not have to do with these particular demands were expressed through them.[17] Cathedral liberalism cannot think of the same sort of receptacles by which demands can be unloaded. The Cathedral grounds a homogenous political community bounded by the liberal idea. The task of socialism today is to invent the grounds for new ideas of solidarity accompanied by mythic and ideological alternatives to the immunizing pull and sway of the liberal idea.


Daniel Tutt researches and writes about contemporary philosophy. His writing and work has been published in Philosophy Now, the Washington Post, and Crisis and Critique, among other publications. He teaches philosophy as an adjunct professor at George Washington University, Marymount University and he has taught courses in prison through the Georgetown University Prisons and Justice Initiative. He holds a Master of Arts from American University in philosophy and ethics and a Ph.D. in contemporary philosophy from the European Graduate School based in Switzerland.


Notes

[1] Hartz, Louis, The Liberal Tradition in America An Interpretation of American Political Thought Since the Revolution , Harcourt Inc. New York, NY. 1955, 20.

[2] Karatani, Kojin, The Structure of World History: From Modes of Production to Modes of Exchange , Duke University Press, 2014, 234.

[3] Honneth, Axel The Idea of Socialism: Towards a Renewal, Polity Press, Mladen, MA. 2016, 98.

[4] Ibid, 77.

[5] Ibid, 64.

[6] Ibid, 77.

[7] Ibid, 25.

[8] Douthat, Ross Why We Miss the WASPs, New York Times, December 5, 2018 https://www.nytimes.com/2018/12/05/opinion/george-bush-wasps.html

[9] Hartz, Louis The Liberal Tradition in America, 211

[10] Post, Charlie, The New Deal and the Popular Front Models for contemporary socialists? International Socialist Review, Issue #108 https://isreview.org/issue/108/new-deal-and-popular-front

[11] A good idea for a research project would be to track the genealogical through-line from the Alger myth of the Gilded Age all the way up to the meritocracy of neoliberal Third Way politics up to today's Green New Deal.

[12] Marsh, John In Walt We Trust: How a Queer Socialist Poet Can Save America from Itself , 3Monthly Review Press, New York, 2015

[13] Karatani, Kojin, Structure of World History: Modes of Exchange, 2. Karatani notes that a major flaw in historical materialism and its interpretation in the 20th century is that it led to conceptions of the state and the nation as intrinsic parts of the superstructure on par with art or philosophy. Overcoming these imaginary structures could thus be conceived as an act of enlightenment. He argues that in fact the state and the nation should be understood as extensions of the base and namely, as extensions of the dominant modes of exchange.

[14] Marx, Karl, On the Jewish Question, 4.

[15] Ferguson, Kennan (2012) All in the Family: On Community and Incommensurability Duke University Press, 2012, 51.

[16] Ibid, 51.

[17] Laclau, On Populist Reason, Verso Books, New York, NY 2012, 97 - 98.

All the Ways Bernie Might Lose: A Socialist Critique of Social Democracy

By Andrew Dobbs

The largest political organization on the US left, the Democratic Socialists of America (DSA) just informally polled its members as to whether or not they should immediately endorse Senator Bernie Sanders for president. About a quarter of the group could be bothered to vote, and they supported the Sanders endorsement three to one. DSA's membership grew eleven-fold since the last presidential election, with most observers giving Sanders credit for raising the popularity of "democratic socialism," his self-described philosophy. The outcome makes sense.

Despite many revolutionaries likewise joining DSA, the political center of gravity in the organization seems to be in favor of electoralism and collaboration with the Democratic Party; DSA's endorsement of Sanders now seems to be a foregone conclusion.

This is a profound display of willful historical ignorance. DSA's growth is an encouraging sign in some ways, but they are on the precipice of plunging into failure the way so many leftists have in recent decades.

There are six generally possible outcomes for this exercise, each with clear historical antecedents that demonstrate the ease with which the ruling class would blunt any electoral effort even calling itself socialist. It is crucial that DSA members remember this history and resist the well-trod path to embarrassment they are considering right now. Here are the ways history has shown a campaign like this one can be destroyed.


Losing: the Jackson Outcome

Far and away the most likely outcome for the Sanders campaign is the most likely outcome for all presidential campaigns: they lose. There are about a dozen Democrats running with at least a few more still waiting to jump in, and by definition all of them but one - at most - will lose. Sanders supporters have fooled themselves to a great extent about his chances and popularity, a trend reminiscent of how the left perceived the Jesse Jackson campaigns in 1984 and 1988.

In light of Jackson's later foibles and eclipse their eagerness now seems absurd, and even at the time he was deeply controversial. The left did not acknowledge this. "The more Jackson gains, the more he upsets both the right and the established Democratic Party leadership," an article following early 1988 primaries in the socialist newspaper Unity said. "These are further signs it will be an uphill fight all the way - but Jesse Jackson can win!"

This sentiment sounds familiar to those who have followed Sanders supporters online. Those arguing that the Sanders campaign could be used to build political power subsequent to the election even if he loses should ask themselves what we have to show for the Jackson campaigns.


The Party Thumb on the Scale: the 2016 Outcome

The other, more exigent lesson from 2016 should be to remember the ways the Democratic Party's establishment went out of their way to block Sanders from the nomination. Former DNC Chair Donna Brazile admitted that the party was being run by Clinton's campaign even before the nomination was settled, confessing that "if the fight had been fair, one campaign would not have control of the party before the voters had decided which one they wanted to lead."

Before her later confession Brazile used her position at CNN to obtain planned questions for Clinton prior to a primary debate, and the debates themselves were clearly scheduled by the DNC to minimize viewership and shield the front-runner Clinton from insurgent challenge.

Of course, the most likely outcome if none of this had happened would still have been a Clinton nomination, but they weren't going to take that chance. Afterwards there was effectively no accountability for this scheme. What would keep them from pulling out the stops to direct the nomination away from Bernie and towards one of the other, less concerning candidates again? Nothing, but for whatever reason DSA is considering playing a rigged game.


Sabotage the Election: the McGovern Outcome

Even if Bernie does overcome these profound obstacles the party could sabotage his chances in the general election. We know this because they did it the last time a modestly leftist candidate won the party's nomination, George McGovern in 1972.

McGovern backed an immediate end to the Vietnam War, a massive reduction in defense spending, what would now be termed a universal basic income, amnesty for all draft resistors, decriminalizing pot and even went on to coin the term "Medicare for All." The Democratic Party's leadership went out of their way to crush the campaign. The urban political machines central to the party's operations of the era mostly stayed at home, and the large unions stayed formally neutral or endorsed Nixon.

McGovern was crushed in the largest landslide in modern history to that point. He would likely have lost no matter what, but the party's leadership made sure that it was a total rout so that no Democrats would get the wrong idea about running on the left again.

The same mechanisms are not necessarily available this time, but one is already presenting itself - Howard Schultz. The billionaire has made it clear that his campaign is about blocking Sanders from being president, and there is every reason to believe that key Democrat thought leaders, influencers, and organizers could legitimize him and send enough of the electorate over to him to cost Bernie the race. Sure, it would re-elect Trump, but it's not like they didn't hate Nixon back in the day, too. The ability to maintain their control of the party and the comfort of their class is worth four more years of what amounts to annoyance for them.

You can be sure that the corporate media would frame the whole thing as Sanders' fault as well, questioning whether his "socialist" politics had alienated voters and opened the door for four more years of Trump. DSA will be villains, and whatever gains they have now will be gone.


Making Bernie Sell Out: the SYRIZA Outcome

This outcome may be the one the ruling class would enjoy most. Bernie wins the White House only to be compelled to betray all of his stated principles and enact the very sort of abusive capitalist policies DSA et al. got behind him to stop.

Again, this has happened when actual leftists have won office. One notorious example was in 2015 when the Greek leftist party SYRIZA rode a wave of mass outrage over EU-led economic bullying to win that country's general elections on a militant, anti-capitalist platform. A few months later the SYRIZA government held a nationwide referendum on whether or not to capitulate to EU austerity and bailout demands. 61% of voters said no - there was a clear mandate to struggle against the neoliberal impositions of European finance.

Only 8 days after the referendum, however, Prime Minister and SYRIZA leader Alex Tsirpas gave in to an agreement even more harsh than the one voters rejected. The agreement's terms included tax increases - especially on farmers - major service cuts, raised retirement ages, increased contribution requirements for insurance, slashed wages, canceled labor contracts, and major privatization of state assets.

The next US elections could very well happen in the context of a major recession, according to a variety of indicators. If Bernie were to come to office with unemployment soaring, stocks plummeting, growth at next to nothing, etc. would he really pull the trigger on gutting some of the largest industries in the country, the insurance and medical industries, for example? Would he raise taxes on the wealthy - and even the middle class, as would be necessary for most of his programs? Or would he delay the big stuff "for now" and focus on the very same kind of austerity any other candidate would take up?

The fact is that his whole program is dependent upon capitalist industry creating profits and managerial/technical wages to tax to fund his programs. But the rate of profit for US firms is less than half what it was during the New Deal era, and average economic growth has declined by more than two-thirds. This downgrade is what prompted neoliberal gutting of the welfare state in the first place.

If DSA members really are socialists they should know that capitalism isn't just mean or ugly, it's doomed. Any political program that rests on the idea of allowing it to persist by just rearranging its output through taxation and government expenditure is also dead on arrival.


Make the Economy Scream: the Venezuela Outcome

Even if Bernie accomplishes the near impossible task of winning and then actually pursuing a socialistic program, he can expect pointed economic warfare to crush his movement once and for all. "If you try this, you'll end up like Venezuela" is not a prediction or a possibility, it's a warning.

Because both the Bernie agenda and the Bolivarian program to date have assumed the continued existence of private production and finance, a capital strike can immediately produce crucial shortages and financial disruption. In Venezuela they stopped importing toilet paper, beer, and flour used for staple baked goods, or they hoarded them and drove up the price to make money off the black market. Banks refused to provide dollars to Venezuelan sovereign accounts so they could not pay debts and their currency collapsed.

Similar economic warfare plagued Chile when a "democratic socialist" took power there in 1970. The CIA worked with the AFL-CIO to organize middle-class owner/operators like truckers, taxi drivers, and shopkeepers to go on strike. This plunged the country into chaos as shelves went empty, pumps ran dry, and transportation became impossible. By the time September 1973 rolled around there was substantial support for a coup just to try and bring consumer life back to normal.

Now imagine if hospital companies announced that "Medicare for All" just won't cover their bills so they are shutting down half the facilities in the country. Pharmaceutical companies could announce they are ceasing production of chemotherapy drugs - they just can't afford to make them under "socialism." Store closures, layoffs, 401(k)s going broke, the list is endless really.

Actual socialist governments face many of these threats and many other hardships, but they prevent the worst by expropriating entire industries and putting them under public control. Sanders is not planning for any such thing, and the right-wing unrest liable to follow would be presented on every channel and newspaper as "peaceful protest" in glowing tones. Bernie does not want to eliminate the ruling class, and so they will rule over him too, one way or the other.


Social Chauvinism: the "Democratic Socialist" Outcome

Finally, the most pernicious outcome of all would be what many DSAers might consider victory. Bernie could win the election and enact a social democratic reform effort with huge new benefits for people living in the US without doing anything whatsoever for the billions of people around the world exploited by our system as a whole.

This again is a well-established historical possibility. The social democratic movements of Europe that created the welfare states of those countries all depended upon imperialist extraction. The Iranian coup against Mossadegh was fully backed by the same Labour government that founded the National Health Service. France's first "socialist" president, Vincent Auriol, waged war in Indochina, overthrew the government of Morocco, jailed Tunisian independence leaders, and pursued a brutal war of repression in Madagascar. Even in the US, the "Great Society" came at the same time as the Vietnam War.

Bernie would fit right in this tradition if he got everything he wants. He's promising more drone strikes, continued military spending, ongoing hostility to anti-imperialist governments and a transfer of exploited surplus not back to the workers we stole it from, but mostly to middle-class folks in this country.

This isn't socialism; it's imperialism with a human face. Its days are just as numbered as any other capitalist program, and at best we'd get what Europe got - a generation or so of social democracy followed by ever-deepening austerity and reaction. If this is what DSA is looking for, by all means they should endorse Bernie.


Conclusion

As DSA, for whatever reason, lines up behind this folly, actual revolutionaries need to leave the organization and do something else. The great news is that there is a burgeoning, if still loose and immature, network of revolutionary collectives popping up in communities all over the US. Even if there isn't one where you live, the folks who have done it elsewhere can give you insight on how to get going. Find them, reach out, and start building something new so that we don't waste time doing what we know has never worked.

Let's remind each other of this truth staring us in the face from repeated historical experience. For the moment it means treating Bernie as the obstacle and danger he is so that we can instead fight until victory, always.

Evaluating Venezuela as a Socialist in the US

By Colin Jenkins

In all of the talk about Venezuela, many are missing the real conversation that should be had. Naturally, after being subjected to sensationalist and heavily-biased media reports, most Americans frame the situation in terms of “dictatorship,” “humanitarian crisis,” and “U.S. intervention.” This is expected. Modern U.S. media always has been, and always will be, a mouthpiece of the Pentagon. It has helped to falsely justify every illegal war and intervention the U.S. has embarked on over the past half century. And part of its duty is to delegitimize socialism wherever it appears. Again, expected.

The U.S. left (not liberals & Democrats, the real left) has higher standards. However, despite this, the conversation in leftist circles often gets reduced to the typical “authoritarian vs. libertarian” duality when talking about Venezuelan socialism, to the point where the same superficial media biases are reproduced. Context and nuance are desperately needed. Thus, the primary question we should be asking is this: If you’re a country trying to implement socialism within a global capitalist system, how do you accomplish this?

A vast majority of Venezuelans have supported the Bolivarian Revolution (Venezuela’s socialist movement) for the good part of two decades because they know of the ravages that come with capitalism/imperialism. Socialism has a confirmed pattern of legitimacy within the country. The people want it. So, how does the Venezuelan government proceed with implementing it? How does it deal with imperialism? How should it handle internal dissent? Old wealth? The lingering capitalist class? How does it deal with embargos? Blockades? Restrictions and obstructions from global banking? Foreign influence (U.S. and global capital) and funding of opposing political parties?

What the Bolivarian Revolution has undertaken for the past two decades (with significant support from the masses) has been a delicate and, often times, near impossible task. Any socialist project that is subjected to the powerful forces of global capital is. Heavy hands are needed at times. But who should carry out this heavy-handedness? Who are its targets? How extreme does it need to be? And how can it be balanced enough to provide defensive measures without alienating supporters?

Too much heavy-handedness and you risk losing support and giving ammo to global capital and its propaganda organs worldwide. Not enough heavy-handedness and you risk internal and external sabotage from powerful interests. There are real-life factors that don’t allow us to reduce this to a false dichotomy of authoritarian or liberatory.

This is the discussion we should be having. Not only for Venezuela, but for all socialist movements that currently exist and will inevitably be born in the coming years.

Renewable Energy under Capitalism: Why It Won't Happen

By Thomas Sullivan

Renewable energy is usually agreed to be the way forward. Nuclear, solar, wind, tidal, geothermal; all can revolutionize the way we generate power and prevent the dangerous warming our planet is experiencing. However, we haven't adopted these sources of energy in any systematic, widespread way. To examine why, this paper will explore a Marxist interpretation of why such technologies would not be adopted.

In his third volume concerning Capital, Karl Marx discussed what will cause the end of Capitalism. He theorized that over time, the profitability of a capitalistic economy would fall. Eventually, the system would become untenable and collapse into a new system (Marx, n.d., pp. 153-164). To understand the mechanism of this demise, we will need to explore the basic foundation of Marxism.

The Marxist worldview holds one key point as fundamental to production; nature, and by extension labor, is the source of all value. But a pile of wood, while of nature, will remain such, unless labor is applied to make something useful from it. Likewise, no one will purchase that pile of wood as a chair unless some work is done to make it a chair. In the capitalist system, the wood, as means of production, is separated from the labor. Workers who would perform labor do not own the wood or the chair they produce. (Marx, Critique of the Gotha Programme, 1970)

The capitalist owns and profits from the chair, while the worker is paid a set wage. We can understand this wage as the embodiment of the value being added to the basic components through labor power. The average time the average means of doing this required work is important to determining how much this wage value is adding to the final value. This average is called the socially necessary labor time. The capitalist then needs to buy other items for production, the wood, the polish, the nails, the factory. All the components and other fixed costs can be viewed as the non-labor aspect of a products value. From this, the product is brought to market and sold for a value higher than the wages and non-labor value put together, called the exchange value. The difference between the exchange value and the other two values is called surplus-value. As the labor power purchased by the capitalist has already been paid for, the worker gains no value from any of this process. All together this process represents a very high concept view of Marx's labor theory of value. (Sekine, 1997, pp. 3-6)

From this theory, we gain two insights into what motivates the actions of capitalists. The increase of the surplus-value by way of negotiating a higher exchange value and by decreasing the necessary labor time value. Internally, a capitalist company would only be able to do this in the short-term by marketing, for higher exchange value, and by controlling the price of labor value, the wages of workers.

Marx uses the theory of value to predict how technology will allow for greater automation and result in a fall in rates of profit over time. This represents the greatest achievement within the theory in the view of the capitalist, the elimination of wages as an expense. There is a short-term advantage with the adoption of automation. However, Marx's fundamental point of labor being what gives a product value shines through. The initial boon is generated by the labor that was used to install the automation. Over time, there is no labor input and no value generated by the production besides occasional maintenance. The necessary labor time to produce more from the existing automation becomes zero. This eliminates the value that would be added by labor. As such, the exchange value of the products drops as well. The capitalist would need to increase production in order to recover costs, only to find no-one able to afford their products. With workers having been replaced by automation, they have no income of which to afford the products.

As an example, we can look at the agriculture industry in the United States. Upwards of 40% of produce are left unharvested or otherwise uncollected for sale. The stated reason of cosmetics (dents on bananas, spots on apples, etc.) can be seen as an artificial attempt to limit the availability of these products, inflating the exchange value of them. (Johnson, et al., 2018) The value of these products has been falling and requires this manipulation due to the decrease in the necessary labor time for their production. Parallel to this, the number of Americans involved in agriculture has decreased from 11.77 million in 1910 to 2.05 million on 2015 (Herrendorf, Rogerson, & Valentinyi, 2014). Automation and advanced machinery have made the labor required to farm and harvest miniscule compared to the amount being produced. The lack of scarcity destroys all value for the capitalist and requires the waste of edible products to limit supply. As this type of automation and value loss spreads up the production chain, more industries will become as such. They will have little labor required, the scarcity of their products eliminated, and massive waste required to maintain profitability.

This can also be explained using common capitalist economic understanding. Let's say that demand for corn is at 100 bushels. We can chart this as a line graph from the demand of 1 bushel at $100 and 100 bushels at $1, descending from the top left of a chart to the bottom right. We can then chart all possible supply amounts in the inverse, trending from the bottom left to top right; 1 bushel for $1 and 100 bushels for $100. Where this demand and supply line meet would be the equilibrium of the market, the price and supply the producer should set. When there is an increase is the quantity available, there is a corresponding shift to the right for the supply line. With the wider availability of the goods, demand normally shifts to the right with the quantity increase. The market is then able to readjust, allowing the producers who are providing the higher quantity the ability to sell more products at a lower rate. They can outbid the competition for the existing demand and capture the market. However, there comes a point where demand cannot increase anymore; the consumer can only eat so much corn. A producer will introduce a new technology or process that increases the quantity in an attempt to undermine competitors, but the market cannot accommodate the extra quantity. As such, the supply line shifts right, the demand line stays the same, and the price drops. The price drop does not correspond with an increase in sales, reducing the overall profitability of the market. (Free, 2010, pp. 69-78)

So how does this apply to renewable means of energy production? Understanding the tendency for rate of profits to fall can show us why a new green revolution would be avoided by capitalists. The current system of relying on coal, oil, and natural gas offers a limited supply, and therefore scarcity, that can be exploited for the maximum profit. Renewable energy offers unlimited sources and is not capable of being exploited in the same manner. While solar panels may require labor to produce and install, that initial value is all that would sustain solar power production from then on out. The automation of solar energy production is built into the system and therefore very little necessary labor time when compared to oil. The exchange value for this energy production would be too low to cover a company's costs, let alone create profit. This greatly affects the necessary labor time of any part of the subsequent supply chain, energy storage, transportation, and sale. Meanwhile, the massive amount of labor required to locate, extract, process, transport, and eventually sell traditional energy products makes the exchange value something capitalists can easily extract surplus-value from.

Likewise, supply and demand can be applied in a way similar to agriculture. With the quantity of crude oil/natural gas limited, there is already a system of controlling the supply. The limited and specific locations of the quantity means the producers are able to extract exact amounts for supply to maximize equilibrium within the market. This wouldn't be the case for renewable energy. With numerous sources of the quantity in question and the inexhaustible nature of those sources, producers would not have the same level of control over supply. If renewables were to be implemented in a systematic way, energy supply would quickly outpace demand. Some manipulation on the part of the producer would be required to maintain marketability.

With this understanding, we can see why the profit-driven motivations found in capitalism will not result in any reduction in the use of fossil fuels until the market for them literally dries up. Renewable energy offers only lower profits and the requirement of new methods of market manipulation for energy producers. If it is in our nature to do what is in our best interest, then those with the means to choose our energy production are of a nature that would resist this change wholeheartedly.


References

Free, R. C. (2010). 21st Century Economics: A Reference Handbook. London: SAGE Publications, Inc.

Herrendorf, B., Rogerson, R., & Valentinyi, A. (2014). Growth and Structural Transformation. In P. Aghion, & S. N. Durlauf, Handbook of Economic Growth (pp. 855-941). Amsterdam: Elsevier B.V.

Johnson, L. K., Dunning, R. D., Bloom, J. D., Gunter, C. C., Boyette, M. D., & Creamer, N. G. (2018). Estimating on-farm food loss at the field level: A methodology and case study on a North Carolina Farm. Recources, Conservation & Recycling, 243-250.

Marx, K. (1970). Critique of the Gotha Programme. Moscow: Progress Publishers.

Marx, K. (n.d.). Capital Volume III, The Process of Capitalist Production as a Whole. New York: International Publishers.

Sekine, T. T. (1997). An Outline of the Dialectic of Capital, Vol. 2. Ipswich: Ipswich Book Company.

West Virginia's Ongoing, Anti-Capitalist Struggle

By Michael Mochaidean

One year ago, teachers and school service personnel in West Virginia rocked the nation with their historic nine-day statewide walkout. The movement was sparked in part due to declining state revenue for state employees' insurance plan - PEIA - and a persistent lack of wage growth compared to contiguous states. In the wake of the Mountain State's first statewide walkout in twenty-eight years, a rupture began to emerge between education workers and their states. Soon thereafter, Oklahoma, Kentucky, and Arizona witnessed their own statewide actions, ranging from a few days of actions to weeklong walkouts.

State legislatures were forced to compromise by these strike actions. In Oklahoma, teachers won an additional $6,000 raise and an increase in school funding by over one hundred million dollars. In Arizona, teachers won a twenty percent raise and increase in support staff salaries to entice teacher retention. West Virginia's victory was smaller by comparison, but no less impactful. There, state workers won a five percent pay raise (equivalent to $2,000 for teachers), a one-year hiatus on PEIA premium increases, and the promise of a PEIA Taskforce whose sole purpose was to find a long-term revenue source for the state's ballooning health care costs. The year had ended with an empowered, engaged, and militant rank-and-file, who were at the forefront of these battles.

The present legislative session in West Virginia is reminiscent, in many ways, of last year's militant struggle. Before the session had even begun, Senate Majority Leader Mitch Carmichael had touted Senator Patricia Rucker's appointment to the Republican-controlled Senate Education Committee. Senator Rucker, a bourgeois reactionary Venezuelan who has spoken damningly about the Bolivarian Revolution, ended 2018 with an attack on socialism in her op-ed, "Socialist-style policies won't grow WV." Senator Rucker, who moved to West Virginia only a decade prior, founded a local Tea Party chapter in 2009 whose sole purpose it was to recruit "liberty-minded" candidates to run for office. Rucker even claimed that she and her family had moved to West Virginia "as refugees from socialist Montgomery County [Maryland]," and thus her desire to implement right-wing libertarian fringe elements into the state's political discourse could be better accomplished in more conservative-leaning West Virginia.

Yet despite her consistent redbaiting, which became an all too common feature during last year's legislative session, Senator Rucker's most troubling pieces of her background are her ties to the far-right in both the religious and education realms. Rucker is a self-described member of the Traditionalist Roman Catholic strand of Catholicism, a right-wing segment of the Roman Catholic Church that believes Vatican II was an illegitimate liberal reform effort. Rucker is also a homeschool advocate who has no experience teaching in public schools. Though Rucker had initially claimed to be a public-school teacher, a freedom of information request with the Maryland State Department of Education found that Rucker never held a teaching certificate with the state board of education, but was only a substitute teacher between 1993 and 2002, before she began homeschooling her children full-time.

In conjunction with her role in the reactionary right's religious and education fields, Rucker is also one of a handful of West Virginia legislators affiliated with ALEC - the American Legislative Exchange Council. ALEC is a front group for corporate lobbyists and state legislators who help funnel resources from large corporate donors into crafting legislation beneficial to the ruling elite. Corporate backers of ALEC help to draft "model" bills that are then used by ALEC-sponsored legislators in a hastily-fashioned copy-and-paste procedure, whereby tax breaks and deregulation maneuvers are inserted into legislation on a state by state basis. Ninety-eight percent of ALEC's revenue, according to ALEC Exposed, comes from "sources other than legislative dues, such as corporations, corporate trade groups, and corporate foundations." Some of the largest donors to ALEC include the Koch Foundation, the Castle Rock Foundation, the Allegheny Foundation, and the Claude R. Lambe Foundation, all backed by some of the wealthiest Americans - the Koch, Coors, and Scaife families.

Rucker was highlighted as ALEC's "State Legislator of the Week" last year as a model for right-wing libertarian deregulation and privatization efforts in state legislatures. Her down-home charm as a candidate, running for "limited government, lower taxes, and personal freedom" obscures her larger role as an austerity-minded politician whose proudest achievement at the time was the repeal of Common Core. The ability to receive taxpayer funds to provide religious indoctrination - either at home or in private school settings - appears to be one of Rucker's larger goals now as Chair of the Senate Education Committee. Intersecting her relationship to ALEC with the reactionary religious right makes it evident that Rucker's initial goal to help modernize West Virginia's education system is a ruse, obfuscated by her larger desire to implement neo-liberal "reforms" within the state's public education system.

Once this legislative session began, Rucker's Senate Education Committee wasted no time in pushing their privatization, austerity-ridden omnibus bill - SB 451.

The omnibus bill would impact education in the following ways:

- Unlimited charter school development throughout the state.

- The creation of educational savings accounts (ESA's) that provide families with a percent of district funds should they choose not to send their children to public schools.

- Payroll protection clauses, which force unions to individually sign up members rather than having members sign up and have their paychecks automatically deduct their dues.

- Eliminate seniority as a factor in transfers and layoffs when consolidations occur, potentially eliminating higher scale workers in favor of lower scale state employees.

- Increase student cap sizes in elementary schools.

The bill itself passed quickly through the Education Committee - spending less than a week in committee - before it was debated for only two hours, passing in the State Senate on an 18-16 vote. Senator Mitch Carmichael stated at the time that, "It's a historic, great day for the state of West Virginia," at a press conference soon after. "We are so thrilled about the vote today and the aspect of finally, comprehensively, reforming the education system in West Virginia." Senator Rucker likewise claimed that she and her committee were "determined to do the right thing no matter the political pressure."

Education workers, however, were prepared for the worst retaliation from the Senate in advance. On the first day of the legislative session, roughly one month prior to SB 451's passage, hours before Governor Jim Justice held his State of the State address, teachers in twenty counties held walk-ins to remind their fellow workers, parents, and community members what it was they were fighting for. The theme of the walk-ins was a need for mental health and community support for children most impacted by the twin factors of neo-liberal capitalism and the opioid crisis.

To give some perspective on the relative crisis schools are facing, West Virginia:

- Ranks forty-sixth for child poverty, and last for child poverty for children under the age of six.

- Has over one-third of children being raised by their grandparents, which ranks it second in the nation for this. Grandfamilies, as they are called, make on average $20,000 less than the average household in the state.

- Is operating at sixty-six percent efficiency for school counselor to student ratio, and at twenty-three percent efficiency for school psychologist to student ratio.

- Has more than one-in-four children experiencing an adverse childhood experience (trauma leading to depression, violence, substance abuse).

The educator and activist Bob Peterson describes this brand of unionism social justice unionism in that the union represents the interests of the community in conjunction with the material interests of the workers themselves. It is little wonder that this was the theme, given that the walk-ins were organized by the newly-formed West Virginia United caucus, whose five core principles include social justice unionism. An affiliate of UCORE (United Caucuses of Rank and File Educators), West Virginia United began in the wake of last year's statewide walkouts. The caucus is a combination of members from the state's three primary education unions - West Virginia Education Association (WVEA), the American Federation of Teachers (AFT), and the West Virginia School Service Personnel Association (WVSSPA). In a video released back in September that announced the caucus' formation, steering committee member Jay O'Neal stated that, "We need a caucus, because we saw what happened when teachers and service personnel came together, stood together, and said, 'Enough is enough.' We know that our power lies in us; it's not in the politicians down at the capital."

Worker self-management of unions with respect to bargaining and actions is a component of what the famous Wobbly historian and organizer Staughton Lynd calls solidarity unionism. Solidarity unionism, in its broadest form, is a concept in union organizing that recognizes that the individual union member knows best their conditions and their contractual obligations. In lieu of relying on business unionism - lobbying and mediation to gain power - solidarity unionism utilizes direct action to mediate disputes between members and management. Union representatives become less impactful in organizing efforts or disputes, as workers themselves take on the task of building their union at the local level. In addition to social justice unionism described above, solidarity unionism is also one of United's five key principles.

Already, West Virginia United has begun the work of constructing a left-libertarian dual power institution that can challenge both their own business unions and the reactionary right. Members engage in online-on-the-ground campaigns that work to build power across the state within online spaces that are then transformed into on-the-ground efforts. On the Public Employees United page, which was used last year during the nine-day walkout for organizing efforts, over 20,000 public employees engage with one another across the state to educate themselves on this legislation, agitate their co-workers against it, share stories of triumph and anger, and organize as a larger collective. West Virginia United is uniquely poised to capture and redirect this anger towards the larger struggle against austerity, given that their model of organizing relies on worker self-management in both a right-to-work state and in a state where public employees do not have the ability to collectively bargain. The primary education unions in West Virginia act more so as business representatives for teachers, assisting them with insurance, certification, and classification issues. Both WVEA and AFT lobby the legislature to push for laws that benefit members while holding electoral campaigns through their PAC's to provide resources that help elect likeminded candidates. The disconnect between business unionism and the militancy West Virginia has sparked nationwide last year, however, means that the tactics of solidarity unionism and social justice unionism must be central in the fight against neo-liberal capitalism.

The battle between the austerity-minded education reformers and the militant education workers will continue regardless of what happens to SB 451. As of the writing of this article, SB 451 is being debated in the House of Delegates, and its longevity is uncertain. Whatever may come of this lone bill, it is clear that the fight West Virginians are taking on once again is one in opposition to the rampant capitalism we have witnessed since privatization of public education began a little over two decades ago. The victories of the recent UTLA strike provide hope to many in the Mountain State that unions, driven by a desire to protect public services and in direct confrontation with neo-liberal capitalism, can win the day, but we cannot concede an inch to privatizers in the meantime. To open the floodgates would be disastrous to far too many engaged in this struggle. Should West Virginia strike again, it will be because the working-class educators of this state have developed a burgeoning class-consciousness that was lit last year, and is now carried on in the ranks of its militant citizens.


Michael Mochaidean is an organizer and member the West Virginia IWW and WVEA. He is currently co-authoring a book detailing the 2018 education walkouts, their triumphs and limitations one year later.

Returning Libertarianism to its Proper Place: The Current Fight for Socialism within the U.S. Libertarian Party

By Colin Jenkins

The following is an email interview with Matt Kuehnel and Dane Posner, two members of the Libertarian-Socialist Caucus (LSC) of the Libertarian Party. The interview took place over the course of a few months, between December 2018 and February 2019. The LSC may be contacted and followed on Facebook and Twitter. If interested in learning more or interacting, the LSC welcomes prospective members to participate in their discussion group on Facebook.



Colin Jenkins: Please tell us a little about yourselves, your personal political paths/evolution, and about the Libertarian Socialist Caucus of the Libertarian Party?

Matt Kuehnel: Born and raised in Macomb County, Michigan, home of the Reagan Democrats, I'm 35, he/him, skilled trade worker, former candidate for Michigan's State House of Representatives and currently organizing a committee to run for mayor of my home town of Warren, MI.

Bordering Detroit, Macomb County is a mix of rural and suburban communities that has shaped it to be a thermometer on the electoral pulse of America. I was raised in the upper middle-class city of Sterling Heights, but found myself attracted to the realness of the more poverty-stricken southern communities and people. The suburbs, to me, was fake people living fake lives trying to put on their best show for each other, to appear well-adjusted and successful.

My first awareness and resentment of authority was school. I got into drugs and vandalism, bounced around schools, and by senior year I dropped out. I then attended an alternative school and got my diploma. Started my professional career in food service, then CNC machining, residential construction for almost a decade, got my associate degree at age 32 for HVAC (heating and cooling), and I've been doing commercial maintenance for 4 years now.

My political beginnings were largely shaped by my middle-class parents who are Reagan Democrats, now Trump supporters. My first presidential vote was for Bush's second term, then I voted for Obama his first term, and it was then I became disenfranchised with the two parties following Obama's betrayal re-signing the Patriot Act his first week in office. I found the Tea Party, expected revolt. I showed up to the first rally in camo, masked up, with a sign that said, "eat the rich, burn the banks." This was a preclude to me finding the Libertarian Party, where I have an upbringing that should connect me with these conservative middle-class white people, but I reject the identity and advocate for those forgotten, or often vilified, by the suburbanites. I'm able to communicate and be heard, but my priorities and ideals are radically different. I realized that what I was doing was confronting toxic ideas in their safe space. In a way, I see it as de-platforming, challenging them on their own turf. I now consider myself a libertarian, a socialist, and a communist, and I'll use those terms interchangeably. I see ideology weaponized often, treated as religion, and for that reason I refuse to proclaim myself as a specific sect of socialist. I believe all revolutionary ideas hold value, some more than others, but ideology without praxis is nothing more than debate.

Dane Posner : My name is Dane Posner, currently 26 years of age. I've considered myself an anarchist since I first discovered punk rock towards the end of elementary school. Of course, I didn't understand most of the subject matter at the time, but as I transitioned into adolescence, I felt I could certainly relate to the alienating feeling of distrust of authority espoused in those lyrics - especially faced with the assertion from my so-called "superiors" that as a youth, I was discouraged from questioning this hierarchical relationship, as if my elders were somehow infallible. All the while, I was spoon-fed heaps of imperialist propaganda from American textbooks, telling me that everything our government did was for "the greater good", regardless of the human rights violations we committed in the name of "freedom", "liberty" and "justice for all".

I abstained from involvement in the electoral process until around 2015-2016, though I had paid attention to political matters for quite some time before that. I supported Ron Paul in 2012 from hearing his anti-war rhetoric, along with his rhetoric about the importance of personal civil liberties, but I didn't want to get involved with the Republican Party, and I saw how the corporate media controlled the narrative in the first place. During the 2015-2016 primary season, I discovered the same sort of corporate propaganda unleashed upon the Bernie Sanders presidential campaign. Of course, it all made sense, as the rhetoric he espoused was fundamentally at-odds with the corporate agenda. I finally learned firsthand that the two-party system was not at all concerned with democracy, liberty, or the people's best interests. I had registered as a Democrat to vote for Bernie Sanders during the 2016 primaries, then traveled from Houston to Philadelphia to protest the dog-and-pony show that was the 2016 "Democratic" National Convention. I immediately "Dem-exited" following that farcical event in which the more unpopular candidate somehow "won" the party's nomination, then proudly voted for Dr. Jill Stein and Ajamu Baraka in the 2016 General Election.

I had long identified as an anarchist, and throughout my teen years, as a libertarian, though I was definitely turned off by some of the poor-shaming rhetoric I had heard from that crowd, coming from a background of poverty myself. In early 2018, I learned about a "socialist infiltration" of the Libertarian Party. That certainly piqued my interest, as I had long-identified as "left-leaning." but didn't quite adopt the "socialist" label until late 2015. I had read Pierre-Joseph Proudhon's famous work What is Property sometime during intermediate school, and as I learned more about the Libertarian Socialist Caucus of the Libertarian Party, I was able to draw parallels between that text (in which Proudhon famously declared "Property is theft!") and the phrase "libertarian-socialism". "Finally!" I thought to myself, "a label that I can truly identify with!" I started reading more works by the likes of anarcho-communist Peter Kropotkin and communalist Murray Bookchin and got more and more involved with the so-called "commies" in the Libertarian Party. Finally, I decided to travel to New Orleans to attend the 2018 Libertarian National Convention, to support self-proclaimed "an-com" (anarcho-communist) Matt Kuehnel, who was running for Libertarian National Committee Chair, along with other members of the LSC-LP who were running for various offices within the Libertarian Party (infamous stripper James Weeks for LNC Vice-Chair and Povertarian Caucus founder/LGBT-rights activist Mike Shipley for LP "At-Large"). Unfortunately, no members of the LSC-LP were elected to any offices within the LP, however our very presence there sent shockwaves throughout the Libertarian Party. I personally caught quite a bit of attention by flying and donning the famous red & black anarcho-syndicalist flag of the Spanish Revolution as a cape on the Convention floor. To many of the capitalists' ire, we made it known that the socialists were there to stay.


CJ: Historically and logically speaking, "libertarian socialism" is essentially anarchism - with its primary focus on eliminating coercive, hierarchical structures from both capitalism and the state. Thus, to many anarchists, it is a redundant term. But the redundancy has become necessary in the U.S. due to the capitalist cooptation of the term "libertarian." So, being in the U.S., I suspect you've received a lot of confused responses from folks (the "socialism is anything the government does" lot) thinking "libertarian socialism" is an oxymoron. As well as from those who incorrectly label anarchism as a right-wing ideology. How do you respond to this?

MK: It depends on who I'm addressing. When I hear "libertarian socialism is an oxymoron" from someone who genuinely doesn't understand, I do my best to educate patiently. I understand that the right wing has hijacked the term libertarianism in the US. They did this purposefully and they considered it a victory. When I encounter a right-wing libertarian who proclaims the ideas an oxymoron, I attack, I ridicule, I make an example of them. It exposes the ignorance and hypocrisy of US libertarianism. They are proud of being anti-authority, often posturing against each other as the "most-libertarian" libertarian. This competition to be anti-authoritarian makes them easily manipulated by those of us that oppose authority not just by the state, but in all human interaction. I did learn their ideologies, I learned their language and ideas, and it makes me a formidable opponent in debate.

DP: We encourage those individuals to read up on the origins of libertarian thought, by citing the writings of early anarchist thinkers such as Joseph Dejacque, Pierre-Joseph Proudhon, Peter Kropotkin, Emma Goldman, Errico Malatesta, etc., as they all predate the works of American libertarian thinkers such as Murray Rothbard and Milton Friedman.


CJ: Touching on the term "libertarian" some more, leftists are often more aware of the rich history of left-libertarianism than others, especially in the U.S., where the term has become bastardized. This history includes the "first socialist schism" that occurred within the First International, where the Bakunin and Marx camps had their differences, leading to the expulsion of Bakunin and his brand of anarchist socialism. It's found in Dejacque, an anarchist communist who is known for the original use of the term "libertarian" in 1857; and in Kropotkin's subsequent work that cemented the philosophical basis for anarcho-communism as a formidable socialist current.

Do you have an educational component that focuses on this history? Or do you take the approach of avoiding too much "dead white-guy theory" (something that's becoming more popular alongside attempts to "decolonize" anarchism and political education in general)?

DP: We try to frame the history of libertarianism not only in the context of its linguistic origins in 19th-century Europe, but also within the context of natural society, as espoused in Peter Kropotkin's work Mutual Aid or Howard Zinn's A People's History of the United States. Libertarianism is the natural state of being. Non-hierarchical collectives have existed throughout human history, far predating any capitalist or proto-capitalist system such as feudalism. Of course, "libertarian-socialism" is a large umbrella term representing various philosophies ranging from anarcho-communism to mutualism or individualist anarchism. Ownership of the individual product of labor is the basis for this socio-economic philosophy, which can then be applied in various ways, either through voluntary distribution, or self-sustainability. Sometimes we frame it in terms of the Marxist doctrine, "from each according to their ability, to each according to their needs," however our disagreements with Marx, in conjunction with Bakunin, stem from the methods used to achieve such a goal. We as Libertarians reject the initiation of force to achieve social or political goals, however we do view economic exploitation as an act of aggression, often backed up by theft-funded state force. This is why we argue that private ownership of the means of production, or the protection of absentee private property, cannot exist without a state or state-like entity.

MK: I honestly try to avoid being overly philosophical these days. Ideals are, by definition, unrealistic. I appreciate philosophy and theory, I think it does have a place in educating. Especially when defending the caucus's presence in the party, it's essential to combat their ideals because it's a party that prides itself on theory and purity. It can be persuasive when dealing with other nerds who read theory, but it's kinda useless with the general population. In my public interactions, I try to keep things simple, focus on policy where the most common ground can be found. It's hard enough to get people over apathetic tendencies of feeling helpless, let alone sell them on the idea that we can have some perfect, specific theory. Anything man makes will be imperfect, and expecting to get a whole community or whole nation to adapt and organize a perfect government is naive. I focus on immediate needs, immediate solutions, and that's where I find the most success.


CJ: Tell us about your experiences thus far within the Libertarian Party. How are you being received overall? Tell us about some of the debates and relationships that have formed with USAmerican libertarians within the party.

MK: I joined the party in 2016 to support Gary Johnson. Being a former Reagan Democrat, he was the perfect centrist to me at the time. He was the compromise candidate, he won my trust on a personal level, and I was raised to judge the person's character more than their politics. Immediately, I realized how small and disorganized the party was. Macomb County is one of the largest counties in Michigan, and the local affiliate was comprised of two elderly couples and a young guy who was their secretary. They were supporting Trump. Me and others had to create a new affiliate and ended up absolving the other affiliate and being recognized as the official Libertarians of Macomb County. It was exciting, because it was a bunch of us younger, new activists just finding our way through the political process. The bonds I formed locally have been what had kept me in the party despite the pushback I've received.

I had no idea of theory prior to the LP. It was there that I was exposed to anarchist philosophy and it started my journey. Originally, I was fighting with the anarchists for supporting Gary Johnson, then I was fighting the "pragmatists" when I took to anarcho-capitalism. Then, I found mutualism and started questioning and challenging capitalist rhetoric. I just kept reading, learning, and drifting further and further left, slowly losing most of my friends and allies in the party. I ran for their national chair position in 2018, the first ever open communist to run for that position to my knowledge. I had enough support at that time to get enough tokens at the national convention for my chair race to make the debates. I don't think I have that 5% support anymore. The Audacious Caucus was where most of my support was, and they are a radical anarchist caucus. Many of the original LSC members were from that caucus. When I received the dual nomination from the Socialist Party of Michigan, an affiliate of SPUSA, for my state representative race in 2018, I lost a lot of that support. I took on more pragmatic positions, and that caused backlash. It also exposed the anti-communist beliefs many of the LSC members hold, referring to things as "authoritarian socialism" and "state communism." which I find to be oxymoronic. It's now been a fight for me within the caucus, to defend against anti-communism and capitalist sympathies. I'm still in the party, still in the caucus, but it's a fight for solidarity and understanding of fellow socialists.

DP: While it has certainly been an uphill battle educating the right-wing Libertarians on libertarianism's leftist roots long predating the Libertarian Party, we have found many left-libertarians who have been waiting for an organization such as ours to spring up for quite some time. The Libertarian Socialist Caucus has only existed since August of 2017, but we've been making waves ever since! At the 2018 Libertarian National Convention in New Orleans, I even got thrice-elected Libertarian National Committee Chair Nicholas Sarwark to admit to me in a room full of capitalists that American capitalists stole the word "libertarian" from the likes of individuals like Proudhon and Bakunin - though to not completely ruin his reputation, he did add "but it's ours now," (as is the capitalist way). "True" libertarians don't believe in intellectual property rights, but it's the principle behind the right's attempted erasure of history that irks me.


CJ: What do you view as the main problems with the U.S. version of libertarianism?

DP: The emphasis on private property rights is fundamentally at odds with opposition to a theft-funded state. The way I see it, a "private security company" is not much different from a gang of police officers, perhaps besides how they receive their funding. I support the right to defend one's own personal property by any means necessary, or the right to collectively organize to defend common property, but the ultimate goal, of course, is to ensure that the basic needs of all individuals are met. "If liberty does not exist for all, then liberty does not exist at all." - Benjamin Dryke, LSC-LP member, former State House candidate for Michigan's 36th District and presidential candidate seeking the Libertarian Party's nomination in 2020. We share many common goals with right-Libertarians, such as dismantling the surveillance state, police state, ending the drug war, decriminalizing all non-violent offenses such as sex work, etc., however we feel that many of them are a bit misguided when it comes to our ideas of what a post-state world might look like. Personally, I would rather live in a unified community in which all necessities are readily available to all than a land of unnecessary competition and constant struggle for land rights and access to other natural resources.

MK: Shaming the poor and idolizing the rich is by far the biggest issue. Racism and sexism is also rampant and largely accepted in the party. Social Darwinism is a common theme. The right has done an excellent job forming an ideology based on ideals of morality that justify the most immoral ideas. The party attracted me for their anti-war and anti-police-state stances. Finding opposition to civil rights was the first eye opener for me. Then discovering how stances such as abolishing public education and welfare would have the greatest impact on marginalized people helped snap me out of the dogma I had originally bought into. I think most just don't recognize this, but some are fully aware and proud that they would be operating and depriving marginalized people. There is a very real libertarian-to-alt-right pipeline. The LSC has put a fork in the pipeline, diverting at least some newcomers to the left.


CJ: The left in the U.S. is known for sectarianism. One of the main wedges is that between anarchists and so-called "tankies" (Communists, Marxist-Leninists, Maoists, etc). This wedge is often described as "libertarian" vs. "authoritarian," something that represents a vulgar interpretation, but nonetheless prevails. What are your views on this particular split? What are your experiences working with "tankies"? How do you view sectarianism in general?

MK: I mentioned before, ideology gets weaponized and treated as religion. I find it so toxic. I have comrades throughout organizations like SPUSA, IWW, and the DSA. Prioritizing ideology over things like racism, misogyny, transphobia, ableist, etc., causes unnecessary division. So much stems from confusion, propaganda, and just the general combativeness of politics. That's why I prefer to focus on realistic reform and direct action, where the most common ground is found across ideologies. Even among the LP, that's where I can connect with many people. I like to say that I'm for working class solidarity, not left unity. In practice, we could all be socialists, creating a new and unique application of the ideals without following a specific ideology just through solidarity with our neighbors. I think ensuring organizing spaces are safe and inclusive is the most important factor in exclusion, not purity and conformity of philosophy.

DP: The roots of our disagreements tend to stem from what we interpret to be the most viable methods of achieving our idea of a classless, stateless, non-hierarchical society. The libertarian-left feels that the abolition of involuntary hierarchy cannot be achieved by replacing one hierarchy with another, especially through violent means. That said, we are willing to work with anyone who shares our common goals of dismantling the classist and racist institutions such as the police state that prevent us from living the way we choose.


CJ: A section of your Statement of Principles reads: "We concur that imposed communism would be the most detestable tyranny that the human mind could conceive, and free and voluntary communism is ironical if one has not the right and the possibility to live in a different regime, collectivist, mutualist, individualist - as one wishes, always on condition that there is no oppression or exploitation of others."

I anticipate that many leftists would view this as problematic for a number of reasons, the most obvious to me being the insinuation that a classless society where the means of production are owned and operated in common could be imposed on anyone? As if people would not want more control over our lives. In other words, contrary to capitalist propaganda, a true communist society seems perfectly in line with that of liberty ("the state of being free within society from oppressive restrictions imposed by authority on one's way of life, behavior, or political views.") Can you explain the thought process behind including this section and what it means to you? Have you received any negative feedback from it?

MK: There is a struggle of tactics and goals within the LSC. My tactics are that of agitation, my goal would be to fill and usurp the party with actual leftists. Others believe it better to blend in and persuade current membership to accept our presence with the goal of creating an anti-state coalition. The platform was created democratically, and there's very few obstacles to becoming a voting member, although roadblocks are being created to combat a supposed "tankie takeover." The most active members are those that were already party members, so they not only hold less than socialist views, they also have bonds and alliances with party members that they are afraid to lose. I honestly loathe this language, and the idea of pandering to anti-communism to appease capitalists is one I am constantly fighting against. I prefer to appeal to actual socialists, and I would encourage leftists to join and help me combat the right, but I can't in good faith without being honest about what you're getting into - a horribly toxic party and a caucus where we have to combat toxicity in our own space. That's politics, though. A large part of my activism is just showing how easy it is to participate. There's elitism for sure, but, for the most part, all you need to do is show up and speak up. It takes away the feeling of powerlessness we've been accustomed to with politics. I'm able to be an open communist in the Libertarian Party; and the Party, as well as the caucus, cannot figure out a way to get rid of me. That's all we need to improve - good people showing up and speaking up, and we should do this in every party, organization, union, etc.

DP : The working class has never fully owned the means of production under any so-called "socialist" or "communist" regime. Socialism, as we define it, means "worker ownership of the means of production and products of labor", whereas communism is a "classless, stateless society in which the means of production and products of labor are commonly-owned". State ownership of the means of production and products of labor is not by any means the same thing as worker ownership.

As long as involuntary hierarchies exist, neither socialism nor communism has been achieved, in my view.


CJ: A section of your Platform that stood out to me reads, "We reject attempts to do away with the violent state's 'crutches' for the most marginalized and at-risk among us, while still maintaining its 'teeth,' and we seek abolition now of its most violent and oppressive elements." Can you elaborate on this a little?

MK: This is a plank I fought for, and it's meant to allow for incrementalism and pragmatism. If you took the philosophies encompassed in what we call libertarian-socialism and applied them strictly, in that the state should not exist, it could lead you to support anything from repealing the Civil Rights Act to public schools. It is my belief that we cannot operate with this mindset, because it feeds into the already oppressive conditions for the biggest victims of state and capitalist oppression. The proletariat must have their needs met in order to be able to fight. The caucus and philosophical ideal are equal distribution through mutual aid networks, but those should come first and eliminate the need for govt assistance programs. Otherwise, it's a social Darwinist 'sink or swim' mentality until inequality is addressed and eliminated. So, the biggest intersects that we share, not only with current party members but also the general population, is the major structures that uphold oppression by the state. By those, I'm referring to the imperialist military industrial complex, the prison industrial complex, the pharmaceutical industrial complex, corruption, and pollution. These big problems are staring us straight in the face and a good 50% of the population can immediately find themselves in agreement against them. Those are where the greatest number of victims are created, where the largest amount of protection and tools for oppression by the capitalist class are found. I think there should be MORE assistance given, like Medicare for All, until these large systems are eliminated, making equality possible. And that's kinda the point of this plank, allowing members to reject idealism for pragmatism.

DP: Militarized police forces serve as a theft-funded tool of oppression and nothing more. The police serve to protect the property of the "haves", oftimes at the expense of the "have-nots" - that is to say, they exist to protect the possessions of the rich at the expense of the working class, who pay more taxes in proportion to their income than their wealthy fellow citizens (through sales taxes, rent, etc.).


CJ: Staying on this topic regarding the Welfare State and mutual aid, your platform reads, "We reject the offensive and paternalistic premise that ordinary people of modest means are unable to run their own lives and need government to 'help' them. Thus, we reject the coercive redistribution of wealth and call for the voluntarily mutualization of the welfare state through a compassionate transition to voluntary, community-based mutual aid networks."

Can you tell us what you mean by "the coercive redistribution of wealth" and how this transition from welfare state to "voluntary, community-based mutual aid networks" would take place and what it would look like?

MK: The "coercive redistribution of wealth" is opposing systems imposed by states to direct resource allocations. It's basically saying 'taxation is theft' in leftist terms. This plank may accurately describe ideals, and a big part of why it's included is to be cannon fodder against right libertarians when they call us "statists". How we transition from a state tax system to voluntary cooperation can be answered in so many ways by so many people. Many in the caucus would envision a stateless free market of competition allowing socialist market practices to outcompete capitalist modes of production rendering capitalist businesses few or obsolete. Others might say that capitalist modes of production are inherently aggressive and worthy of defensive action, essentially outlawing them through a collective rejection, boycott, strike, or insurrection making wealth redistribution unnecessary following the transfer of the means of production into the hands of the working class. An example of what a voluntary system would look like might be like GoFundMe or UNICEF. Organizations of people collectively and voluntarily working towards shared commonwealth, justice, and relief. Ultimately, this plank and others are shared ideals but not necessarily with uniform solutions, tactics, and ideas of how to achieve them or what they might look like.

DP: We believe that without a state, the legal claims to absentee private property will become null and void. It is a shared view amongst most libertarian-socialists that natural resources, as they exist without the additions of human labor, cannot be legitimately claimed or protected without the use or threat of force, however we feel that instead of fighting over these resources, it would be far more beneficial to the community as a whole to voluntarily share these resources amongst ourselves to ease the suffering of all of our fellow humans. Most of us advocate a push towards a post-scarcity world, in which all goods are available to all people free of charge. The innovations of technology in the modern age have pushed us closer than ever to achieving such a world, however, we feel that the state, on behalf of those who claim the most capital, has hindered the human race from achieving that goal. Modern technology has significantly diminished the demand and necessity for human labor, and has made mass food production a possibility, which could ultimately end world hunger, even without leaving a huge carbon footprint (by incorporating green technology and diverting away from the use of fossil fuels). Even healthcare could ultimately be provided to all people with little to no human labor required, however our ideal for the current day and age is a transition to worker-owned healthcare cooperatives through the systematic dismantlement of corporation and state, which currently exists to accumulate profit at the expense of the sick, disabled, and those in pain.


CJ: You mention the 'free market' a few times in your platform and even refer to the free market as "a cornerstone of a free and prosperous society." You also call for an end to "the government enforcement of capitalist property laws and exploitative financial systems" in this vision. Can you elaborate on this? What would your version of a free market look like, as opposed to the capitalist version?

MK: In the libsoc (libertarian-socialist) understanding, the term 'market' is economically agnostic. In a market, you might have some elements of capitalism, some of socialism, and maybe ones we haven't thought of yet. A free market is one absent of restrictions, especially imposed by a state, self-regulated by its natural forces and conscious actors. Some believe that by simply eliminating the state, and thusly the structures that defend and uphold capitalist norms, capitalism would not be possible, especially at the current level. Not all libsoc's are communist, and therefore we are not in full agreement that markets should exist. I'm in favor of abolishing markets altogether, as markets are inherently competitive. I prefer communist ideals of cooperation. Putting ideals into practice, my state rep position included abolishing private property. The way I would describe that in practice as a state rep, is that I would support any measure to give a worker more control over their labor, an individual more control over their possessions, and a community more control over their resources. I'm running for mayor of Warren this year on the platform of banning evictions. This means having our city courts refuse to process, approve of, and aid in evictions as another way to address the destructive nature of private property and offer a solution to strip the owning class of power over our means of shelter.

DP: What we view as a "free market" is a system of trade free of involuntary hierarchy, i.e. government and corporate intervention. "Free market socialism" is not an oxymoron, by the definitions I used earlier. We believe that the individual owns that which they individually produce, and if a collective of individuals decides to collaborate to increase production and productivity, then they should most certainly have the right to do so. This, we feel, is the essence of a truly free market. The complications come when we start figuring out how to trade with entities that exist on a hierarchical, for-profit system, however many basic needs can be met through localization. How is it that humanity was able to thrive in the Americas for millennia, prior to European colonization?


CJ: Under the Labor section of your platform you state, "the exploitation and control of labor, slavery, both direct and indirect, has been the single greatest violation of the liberty of individuals throughout history. We oppose this violation." Can you talk a little bit about this point and tell us what role you believe capitalism has played here?

DP : Income inequality has long been a problem throughout American history, even prior to our declaration of national sovereignty at the end of the Revolutionary War in 1783. It should not be ignored that this nation was built on the backs of slaves and other involuntary laborers such as indentured servants, who had no real choice but to labor for so-called "lords of the land" for the "opportunity" to survive in colonial America. But by what right does man claim dominion over another, either through direct coercion or deprivation of vital resources?

Private property rights in America were claimed through the initiation of force in the form of genocide against the mostly peaceful indigenous peoples of this land. This harsh reality cannot be ignored, regardless of the fact that it is was the past. The enslavement and forced assimilation of indigenous peoples, both in the Americas and Africa, built this country from the ground up. Private property rights were claimed through systemic violence, and passed down from generation to generation. That is how we got to where we are today. The so-called "Founders" of this country, according to our history textbooks, were a union of wealthy, white male landowners, who for the most part inherited their own wealth from generations past. At the founding of our country, many fortunes were made through the systemic exploitation of involuntary labor, maintained through the use of force and the threat of death. Even following the executive order of President Lincoln's Emancipation Proclamation, which allegedly freed the slaves, and the bloody battles fought between the Union and Confederacy during the US Civil War, black and brown men and women struggled for well over a century to be recognized as equal beings who deserved the same rights to land and resources as their Caucasian counterparts. To this very day, there is a blatantly stark contrast between the economic conditions of whites and non-whites. While it is true that white people exist in poverty, per capita, black and brown individuals make up a far larger proportion of the lower economic classes. This does not denote a difference in productivity between races - rather, this is the manufactured design of the American capitalist system. When private ownership of the means of production can be claimed by European colonizers through the use of force and passed down for generations, while depriving non-whites of their rights and subjecting them to forced labor for the accumulation of individual personal wealth, it cannot come as a surprise that the current socioeconomic racial divides exist as they do.

MK: This is an attempt to articulate wage theft, along with any other forms of exploitation of labor. The LP is very much into the idea of things being voluntary, so almost everything gets analyzed in the lens of consent. I don't always like when things that aren't slavery get called slavery, because it minimizes the atrocities committed through chattel slavery, but it's common on the left to consider capitalist exploitation as wage slavery. You're forced to participate, it's coerced consent to surrender portions of your labor to your boss. This becomes a big talking point against what right Libertarians will call voluntary.


CJ: I appreciate what you all are doing and for taking part in this interview. I think your efforts are an important part of the socialist revival we are witnessing in the U.S. That being said, what are your short-term and long-term goals for this Caucus? Where do you see this movement in another few years?

MK: Short term is just to have a presence in the party. Just being there, despite being largely outnumbered, has had a huge effect. What I would love to see long term is a full takeover of the LP, and it would be so easy if people would just show up locally. Most counties don't have affiliates, most affiliate can't even break double digit attendance to their monthly meetings. The national convention had less than 1000 delegates. It is completely possible for the left to swallow up the LP by 2020, but I just don't see the interest in it yet. Even myself, I'm losing interest and prioritizing my non-partisan mayor run and considering running as a Democrat in 2020, assuming I lose the 2019 mayoral race. I'm glad the caucus exists, flaws and all. I'm proud of my involvement and the work we've collectively done. I think taking over the party would be a symbolic and significant victory, but just having the caucus exist is a victory in itself for leftist ideals. The LP is a great place to start your activism, to learn political processes, to practice public speaking, but I find all third parties ultimately ineffective to getting elected. My goal originally wasn't to get elected, but just use the platform to advance my ideals. I've since evolved, I enjoy being a public speaker and giving a voice to those who previously had none. There's often fights between reform and revolution. I support both, but, until a revolution is actualized, people need relief and reform can provide that. I would say my future in the caucus and the LP is undecided, but regardless I hope that the caucus continues to grow, takes on more true socialist tendencies, and continues to challenge and disrupt the LP.

DP: We hope to provide the anti-authoritarian left an outlet for sharing their ideas for achieving our common goal of a world set free. Though we exist as a relatively small organization within a minor political party, our focus is not solely on electoral politics. We encourage direct action, as a more "pragmatic" means of achieving this goal. We hope to build our organization up to include like-minded individuals from various walks of life; a multiracial, multicultural amalgamation of free spirits - like a modern-day "Rainbow Coalition" - working towards the liberation of all people, through peaceful and voluntary means. We want to unify as one resounding, echoing voice that cannot be ignored by the masses currently distracted by the farce and fraud of the bipartisan false dichotomy known as our so-called "two-party system," which ultimately exists to serve the same capitalist masters. We hope to establish voluntary cooperatives all across the nation that can end our communities' dependence on the oppressive institutions that govern our daily lives, forcing us to depend on them or face incarceration for the crimes of free movement and challenging the status quo. We hope to become a force to be reckoned with that expands far beyond the electoral system, that could ultimately change the world for the better by achieving liberty for all in a world truly set free. Our goal will certainly not be easy to achieve, but what have we got to lose besides our chains? Give me liberty or give me death!