An Urban Ethnographic Analysis of Baltimore's Lexington Market

By Ahmed Almousa

There is a wealth of sociological research conducted on the behavior and interactions of individuals in public spaces. Areas where persons of different social groups come together are excellent sources for urban sociological analysis, because the interactions within such systems are inherently unique, especially within an urban environment. This has been demonstrated by the works of sociologists Elijah Anderson, Louis Wirth, and Georg Simmel. Essential in understanding the importance of human interaction and space, the theoretical framework of symbolic interaction serves as the basis for urban ethnographers. In Urbanism as a Way of Life, Wirth (1938) states, "the larger the number of persons in a state of interaction with one another, the lower is the level of communication and the greater is the tendency for communication to proceed on an elementary level, i.e., on the basis of those things which are assumed to be common or to be of interest to all (p. 23-24)." Here Wirth merges symbolic interactionism and ethnography in discussing the dynamic interactions displayed when subjects in a public space adhere to a commonly defined social situation.

The best type of public space that captures both the interactions and patterns of subjects in socially unique ways is the urban market. These are "…highly diverse settings in which all types of people come together to shop (Anderson, 2012, p. 16)". In Anderson's The Cosmopolitan Canopy, he describes the particular attitude of general urban dwellers as well as market shoppers as the following: "…people's 'blasé' orientation as they traversed the urban spaces with an impersonal bearing that suggested an attitude of indifference (p. 14)." This characterization of urban dwellers itself is not only unique to urban dwellers, but also to those who visit markets as the public space emits its own rules of behavior and practices.

Lexington Market is historic for both Baltimore City and the United States. As the longest-running market in America, Lexington Market is as old as the nation itself. Founded in 1782 at the site where it stands today, it was named after the historic Battle of Lexington. Today, the Market still has the same address, but has expanded to include approximately 120 vendors. The Market attracts a diverse group of people – racially, socially, and geographically. Food is the major centerpiece of Lexington Market, and the smell is apparent from the outset.  As Anderson (2012) states, “when diverse people are eating one another's food, … a social good is performed for those observing. As people become intimate through such shared experiences, certain barriers are prone to be broken" (p. 17). Therefore, Lexington Market produces a unique experience for those who visit through various types of inter-cultural interaction inherent to Charm City.

City markets carry a plethora of cultural wealth within themselves. Diversity comes about in the form of foreign foods, interactions between persons of heterogeneous cultures, and the commingling of ideas. In order to understand this unique social dynamic found in Lexington Market, ethnography is a special methodological tool used to capture this phenomenon. Public markets allow for robust social interactions to occur because they are simultaneously public and intimate thus adding rich humanizing experiences.

Lexington Market lies in the heart of Baltimore's eclectic and vibrant Downtown area. Upon entering you are greeted by a waft of smells and hectic foot traffic that only reaffirms that you are in the heart of the city. Employing the ethnographic method one is able to decipher and describe the many overlapping themes, symbols, objects, and interactions that otherwise seem chaotic in a place as lively and bustling as Lexington Market. The advantage of using this method of analysis depends solely not on observations, but also the contextualizing of information in relation to space and behaviors. This is further developed though conversations, thus adding a robust explanation and understanding about human activities. From my own observations at Lexington Market, I witnessed colloquial forms of expressions that made me wonder if this was unique to Baltimore City.    

My conversation with the owner and vendor of a vegetable stand added another layer of analysis to my informal ethnography. The vendor, a middle-aged African-American male who was busy dealing with customers, saw and gave me the expression that he would help me after finishing up with the customer. After brief introductions and small talk, we both relaxed a bit, making the conversation about his experiences vending at the Market effortless. I asked him several questions ranging from his customer experiences to the state and future of Lexington Market.

“For the Market as a whole, about 90 percent of the customers were locals from Baltimore,” the vendor said “with the remaining 10 percent being foreign tourists visiting.” This highlighted one of two things: the Market is not well publicized or the Market has a negative reputation which prompted me to ask about safety concerns. The vendor expressed that the market was overall a very safe space at all times, and that several rules were implemented such as, “…a 30-minute time limit imposed on all shoppers,” according to the vendor. Although, not heavily practiced by vendors, one can see how this rule could be used to keep out unwanted foot traffic. Although Anderson’s Cosmopolitan Canopy asserts that public spaces like the market can offer refuge from the everyday hassles of outside and bring different social classes together, this rule encourages the opposite thus producing a new situational social norm.

Boundaries that are normally strictly respected and adhered to anywhere else in Baltimore, Lexington is far less rigid to shoppers and vendors occupying the Market space. The Lexington Market provides an excellent source for urban sociological analysis because it is a public space located within the socially and culturally diverse downtown area. Seeing Lexington Market as a distinct social entity with its own internal social dynamic allows for the observer to witness a clear conception of the underpinnings of a sociological theory of urbanism, an examination into the inner workings of a social environment that uniquely allows for the coming together of people of different sociological background.

References

Anderson, E. (2012). The cosmopolitan canopy: race and civility in everyday life. New York, NY: W.W. Norton & Company

Wirth, L. (1938). Urbanism as a way of life. American Journal of Sociology

Against Akon's New Liberia: Class Remains The Key Link

By Christopher Winston

This was originally published at Hood Communist.

There has been much confusion regarding the character, purpose, and benefit of projects in Africa such as those launched by multimillionaire musical artist Akon in Senegal. This project is described by the New York Post as being “run entirely on renewable energy” and Akon himself is quoted as saying: “With the AKoin we are building cities, the first one being in Senegal…we’re securing the land and closing out all the legislation papers for the city. We want to make it a free zone and cryptocurrency-driven as a test market.” Essentially, this is a capitalist project. This is an old strategy, one of wealthy diasporic Africans (Akon himself is of Senegalese extraction) returning to the motherland, buying up property, and trying to construct little Wakandas. The recolonization movement in the early 1800s (backed by wealthy colonizers in the UK and US) led to the formation of two “independent states” on the West Coast of Africa, Liberia, and Sierra Leone. These countries were not independent, they can be seen as the first neocolonial test cases. In the case of Sierra Leone, initially populated by diasporic Africans who self-liberated from slavery during the American “Revolution”, it remained a colony of Britain until 1961. Both countries lacked native control over their natural resources. Liberian rubber was the property of Yankee corporations, diamonds from Sierra Leone remained in the grasping hands of the British. One of the main reasons that the Americans sought to destroy the movement led by Marcus Garvey was that it promoted, encouraged, and developed strategies for African economic self-determination in the US, in the Caribbean and Latin America, and in the Continent. The imperialists simply could not allow this, and it is to the eternal demerit of Communists that we failed to develop mass links and a United Front with this movement which captured the energy and support of tens of millions of Africans, instead of working for its destruction because we saw it as an ideological and political rival. 

Back to the Akon City project. Akon’s goals, I believe, are not willfully malicious. I begrudge no African that thinks they are genuinely helping their people. However, this project is a capitalist project and thus is doomed to either fail or set up a wealthy utopia for Europeans and Africans with the means to play around with cryptocurrency and such. In essence, Akon is hamstrung by his class position and class stand. Rich Africans returning to the Continent and seeking to set up what are essentially little Liberias and little Wakandas is a strategy that does not take into account the presence and insidious machinations of neocolonialism and bureaucratic capitalism (compradorism). Africa is poor not because the people there are bad capitalists. Africa is poor because of capitalism and imperialism and its lackeys on the Continent who are installed to ensure the flow of resources to the old colonial metropoles. Akon City is closed to the tens of thousands of Congolese youth who mine the coltan which will fuel Akon’s cryptocurrency. Akon City is closed to the hundreds of thousands in Dakar who live in shipping containers and do not have running water, or electricity. Akon City is as real to the majority of Africans as Wakanda is. For all Africans to enjoy a high standard of living it is essential to replace capitalist pipe dreams with Pan-African socialist reality. Africans, working-class and peasant Africans, must have control of our wealth and our Continent. Neocolonialism and imperialism must be buried with armed force. As long as colonizers continue to loot our continent we will see no peace, millions of us will continue to die no matter how many glass and concrete monstrosities Akon constructs. Look to Liberia and Sierra Leone as negative examples, and study the works of those such as Kwame Nkrumah, Malcolm X, and other Pan-African revolutionaries. Apply them to our day to day reality, analyze and criticize everything, and seize the time. Take class as the key link.

Socialist Feminism in the era of Trump and Weinstein

By Susan Ferguson

Originally published at New Socialist.

It wasn’t that long ago when news outlets were abuzz with the idea that feminism was dead, a relic of the past.

Young women who had reaped the benefits of the Second Wave – access to postsecondary education, non-traditional jobs, boardrooms, and more flexible household arrangements – saw, it was said, no need to fight for more equality, more freedom. It was a “post-feminist” world. (I put that word in scare quotes because, as I explain below, “post-feminism” actually means something else among critically inclined feminists).

Of course, those commentators were dead wrong. But if they could keep their heads in the sand back then, they certainly can’t today.

Just 14 months ago Americans – well 26 percent of eligible American voters anyway – elected a man who has yet to meet a woman he hasn’t ogled, insulted, demeaned or groped.

Then, in 2017, high-profile, powerful men fell like dominos because the women they work with (and generally work in positions of relative power over) have been emboldened to tell their stories of sexual harassment and assault.

And although it gets far less press, it is also the case in 2017 – as it was in the 1980s when the “post-feminist” era was first proclaimed – that millions of women living in the wealthiest nations of the world face poverty, violence and/or discrimination in their everyday lives.

So, the post-feminist era was always a myth.

Even the pundits no longer talk much about “post-feminism.” They’ve actually found a new feminist – Justin Trudeau. And, more appropriately, Time magazine has just named the #MeToo movement its “person of the year.”

Of course, some of us have known all along that there is nothing outmoded about the need for a feminist analysis and politics. We’ve been working throughout the last few decades, advocating in various ways to improve women’s lives.

It is those “various ways” that I want to look at here. For however much one set of feminist politics tends to dominate the public discussion, there’s a rich and diverse tradition from which we can draw our ideas and thinking.

I’m going to comment briefly on three faces of feminist politics that have emerged over these years, which I’m calling:

  1. “Fearless girl” feminism

  2. Allyship feminism

  3. Anti-capitalist feminism from below

While there is plenty of overlap among these, we can trace their roots back to distinct theoretical and political premises – and in so doing, see how they support divergent notions of progress and freedom for women.

To signal where I’m going with this: while all three “faces” of feminism have generated substantive, material changes in women’s lives, it is the third approach – anti-capitalist feminism from below – that orients us to thinking about how to develop a transformative politics that grapples most directly with the systemic nature of oppression.

“Fearless girl” feminism

The title here refers to the bronzed statue of a small girl facing off against “Charging Bull,” the Wall St. icon installed two years after the 1987 market crash. The “fearless girl” statue (created by artist Kristen Visbel) was erected by State Street Global Advisors just as International Women’s Day was rolling around this year. It symbolizes a feminism that promotes women’s “empowerment” through economic independence and labour market opportunities.

fearless girl.png

State Street Global Advisors is an investment firm which manages $2.5 trillion in assets. It unveiled the statue as the launch of a campaign to add more women to corporate boards of directors. (Apparently, surveys have found deep resistance to the idea that women should comprise even 50 percent of a board, with 53 percent of directors surveyed responding that women should comprise no more the 40 percent of board membership.)

Why would State Street Global Advisors care? Well, it turns out, gender diversity has been shown “to improve company performance and increase shareholder value.”

This is, of course, the dominant face of feminism today. It is what Justin Trudeau trumpets when he fills half of his cabinet seats with women (you’ll remember his flippant but hard-to-argue-with reasoning, “Because it’s 2015”). Or, when he sits down with Ivanka Trump for a roundtable on so-called women business leaders. Or, again, when he insists that any free trade deal with China requires both parties sign on to gender equity provisions.  

And while many of us will roll our eyes at the superficiality of Trudeau’s feminism, few would argue, I suspect, that he shouldn’t take these positions.

In other words, it’s somewhat awkward, and complicated.

The so-called empowerment of women achieved by widening the corporate and political corridors to accommodate them is a result of decades of feminists trying to redress inequality through equal pay and pay equity legislation – legislation that has undoubtedly improved the lives of many, many women.

Yet, where has this gotten us? As the Trudeau/Trump collaboration attests, these feminist initiatives are easily coopted by a shallow exercise in corporate diversity management. And we see the broad societal impact of this uptake of “fearless girl” feminism in the widening gap between wealthy and average-income earning women.

Leslie McCall, a sociologist at Northwestern University, has tracked women’s wages in the US since the 1970s.

wage gap.png

From: Leslie McCall, Men against Women: or the Top 20 percent against the Bottom 80, 7 June 2013, Council on Contemporary Families (https://contemporaryfamilies.org/top-20-percent-against-bottom-80/).  

When she started, women with college degrees earned less than men straight out of high school. But then, the effects of equal pay legislation (introduced in 1963 in the US) started to kick in.

Today, women still haven’t seriously dented the ranks of the 1 percent. They are, however, much more often found among top salary earners. Women’s earnings in the top 85th to 95th percentile (yearly incomes of about $150,000) have grown faster than men’s earnings in that category in every decade since the 1970s. For example, they’ve seen a 14 percent growth in the first decade of this century, compared to an 8.3 percent growth for those making average wages.

According to McCall, there have been “strong absolute gains for women in this elite group.”  

Meanwhile, median earnings of all full-time workers (men and women) didn’t change between 2001 and 2010. And the gap between high-earning women on the one hand, and middle- and low-earning women on the other, has been steadily growing.

So, while women who make about $150,000 a year are seeing their salaries continue to grow at robust rates, women (and men) who make about $37,000 or less a year have, for some time now, seen their incomes stall.

To be clear, then, we are talking about a very small proportion of women who have truly been “empowered” here:

Yet, yet . . . I defend “fearless girl” feminism’s demand for pay equity and equal pay. One thing these figures don’t tell us – they can’t tell us in fact – is how much lower all women’s wages would have been had feminists not been fighting all along for economic parity and independence.

At the same time, it is awkward because while such policies have improved individual lives, they haven’t, and never could have, challenged the conditions which produce the tendency toward unequal pay in the first place – which is precisely why Justin Trudeau, Ivanna Trump, Hillary Clinton and Wall Street investment firms have no trouble with embracing and promoting them.

“Fearless girl” feminism is entirely consistent with the capitalist world order that Trudeau & Co. represent and defend. That is the same capitalist world order which can be pushed to accommodate some gender and racial equality, but cannot give up its life-blood: a vast and growing pool of low-waged, and no-waged, labour – and the racist, sexist and otherwise oppressive relations that ensure an ongoing supply of the same.

Allyship feminism

If we consider women’s experiences of violence and harassment over the same period that we looked at for changes in women’s wages (the 1970s to 2017), we find much less reliable statistical evidence. That’s because changes in women’s reporting levels fluctuate (recall how a couple high profile complaints at private sector companies led to the recent spike in reporting). It’s also because there have been shifts in how gendered violence is defined.

Still, we learn from a recent StatsCan report the following:

  • Women’s reports to police of physical assault have fallen some, while reports of sexual assault are stable.

  • The self-reported (on the General Social Survey) rate of violent victimization against women aged 15 years and over has remained relatively stable between 1999 and 2009.

Most significantly, we know that gendered violence and harassment continues at unacceptable levels today. A report by the Canadian Women’s Foundation tells us that:

  • Half of all women in Canada have experienced at least one incident of physical or sexual violence since the age of 16.

  • Approximately every six days, a woman in Canada is killed by her intimate partner.

  • There are upwards of 4,000 murdered and missing Indigenous women in Canada.

  • Young women (aged 18 to 24) are most likely to experience online harassment in its most severe forms, including stalking, sexual harassment and physical threats.

While there have certainly been missteps, and there is still much more that needs to be done, feminists have demanded and won resources for those vulnerable to gendered violence. They have also developed policies and practices that make meaningful differences in the lives of women, trans people and queers, allowing many to leave risky, abusive situations, to better negotiate legal systems, and to feel more secure at school, on the streets, and at work.

In recent years, much of that work has been informed by what I’m calling allyship feminism (though other forms of feminism certainly deserve credit too for progress on these fronts). By allyship feminism I mean to identify a politics that is grounded in a critique of intersecting systems of oppression. Similar to anti-capitalist feminism from below, this feminist perspective sees the powerful institutions and practices in our society – schools, courts, law, corporations, healthcare – as implicated in upholding racism, sexism and heterosexism, trans and queer phobia, ableism, settler colonialism, economic exploitation, and so on. [1]  

However, even though many feminist allies hold this radical, often even anti-capitalist, understanding of society, their political work usually stops short of challenging the systemic powers they critique.

The reason for this arguably has much to do with their commitment to the principle of allyship, and the ethos of “privilege” that informs it.

Allyship feminism begins with listening to those who are directly disempowered in this multiple and complex matrix of “interlocking” oppressions (to use Patricia Hill Collins’ term). Listening is integral to a process of building relationships of trust and accountability with those feminists seek to be in allyship with. Once that relationship is on solid ground, then feminist allies engage their financial, organizational or other forms of resources to help strategize ways and means to support and protect the disempowered.

This approach is counter-posed to mainstream feminism, which tends to treat the marginalized as victims or clients, who can be helped by integrating them into existing institutions and systems. By contrast, the goal of allyship feminism is not to “save” or “integrate” people, but to work with them, on terms defined by the marginalized, to “challenge larger oppressive power structures.”

It is also counter-posed to the (presumed masculinist) socialist left. Rather than “impose” their systemic critique on the oppressed, and prioritize political confrontation and social change over meeting the self-defined needs of marginalized communities (as certain – though, significantly, not all – left traditions can be rightly singled out for doing), allyship feminists stress that their own political goals are secondary to those they seek to be allies with.  

Alongside offering resources, feminist allies actively work to recalibrate interpersonal relationships between themselves and marginalized people. This means, in the first instance, identifying and taking responsibility for one’s complicity in the wider social dynamics of oppression – for one’s “privilege,” say, as a white, able-bodied, cis-gendered student who is working with Indigenous women living in poverty.

“Checking one’s privilege” is not an optional or one-time feature of allyship feminism. According to the Anti-Oppression Network, allyship is “an active, consistent, and arduous practice of unlearning and re-evaluating, in which a person in a position of privilege and power seeks to operate in solidarity with a marginalized group.”

Self-consciousness, care and respect when working with vulnerable people is incredibly important. What’s more, there is no doubt that the work of feminist allies has made university campuses, workplaces, homes and streets safer for many women, queers, and trans people vulnerable to sexual assault and harassment. It has contributed to establishing and improving funding for community centres, safe spaces and educational materials about gendered violence. It has led to improved policies and procedures for those reporting sexual assault, and contributed a compelling defense of nongendered language to an often toxic public debate.

But, again, I find assessing allyship feminism to be a bit awkward and complicated. As with struggles for pay equity and equal pay legislation, this approach hasn’t been – and can’t ever be – enough. Allyship feminism comes up against the limits of its own premises.

First, the focus on using resources to support the goals of more marginalized people is laudable of course. But it can – and often does – work to bind feminist allies to the very power structures that perpetuate the inequality of resources that have made them “allies” and not members of the “more marginalized” communities in the first place.

Instead of confronting power, feminist allies tend to define their political work in terms of getting those in positions of authority onside with their agenda. They risk cultivating, that is, either a naïve trust in their bosses or political elites (who they believe they can influence), or a fear of alienating the support of their higher-ups by pushing for more radical demands.

Second, the politics of individual privilege risks diverting attention away from the broader forces sustaining the conditions of inequality and oppression. Feminist allies insist that “checking one’s privilege” is about taking responsibility for one’s own consciousness and behaviour, and not about confessing guilt for occupying a relatively advantageous social position.

But, as critics of this approach point out, the focus here is nonetheless on the individual. And not just any individual. Because it is their “self-changing” which becomes the centre of political work, say the critics, feminists from the dominant (usually white, academic) culture have (once again) made themselves the centre of anti-oppression politics – albeit not intentionally, nor in the same way as “second-wave” feminists did. Still, the irony is hard to miss.

In some ways, privilege politics grows out of another second wave feminist idea, the idea that the personal is political. Understood as a claim that our most intimate relations are conditioned by wider power dynamics, that maxim is, I believe, indisputable. But insofar as allyship feminism focuses on personal privilege as a site of political activism, it suggests something else. It suggests that power is everywhere – an idea most associated with the French political philosopher Michel Foucault (1926 – 1984).

According to this perspective, there is no essential difference between the “power” wielded by individuals caught up in systems of oppression on the one hand, and the power generated and/or sustained by broader political and economic dynamics on the other. Or, if feminist allies do consider these types of power as distinct in some ways, privilege politics tends to obscure the relationship between them. As a result, key questions about systemic change tend to go unanswered: does, for example, challenging individual interpersonal practices and language lead to wider, more systemic, change? If so, exactly how?

The limits of allyship feminism are thus considerable. Yet, it is hardly surprising that many of the most critically minded feminists are drawn to this set of politics today. For those limits reflect the general weakness of the wider left. They reflect a left that has largely lost the capacity to pose an alternative to the broader structures of power that allyship feminism critiques.

My point is not that we need to, or should, abandon the type of work so many feminists with a radical critique of society do. While we should challenge some of their strategies, I think they advance important lessons for the wider left about working for social change within institutions, and about building relationships with disempowered communities.

The key task is to figure out how such work can be part of a broader challenge to the systemic reproduction of multiple oppressions. How can this work help build the societal capacity, confidence and solidarity required to move beyond where we find ourselves today?

Anti-capitalist feminism from below

Of the three faces of feminism, this is certainly the least familiar. That’s in part because, for the last 50 years, socialist feminists have gone from being a coherent presence on the left to working within organizations dominated by other sorts of politics. Unions and labour councils have absorbed many, but so have some activist groups mobilizing around healthcare, education, and poverty. And you’ll still find socialist feminists, like myself, lingering in small left groups like the New Socialists and, of course, in the academy.

By “coherent presence” I mean that anti-capitalist, from-below, principles contributed to and sometimes guided feminist political action in the 1970s and 1980s. Certainly, in Toronto, the struggles to establish childcare centres at the University of Toronto, to get maternity leave provisions in contract negotiations, to demand access to abortion, and to oppose police raids on bath houses are great examples of that.

In all cases, socialist feminists argued for and won arguments about the need to call out and confront those in power through large mobilizations. The idea was not to ask for spaces and services so much as it was to collectively claim them.

I don’t mean to romanticize this. To begin, these gains, like those of all feminisms, are fragile. As well, there were lots of unresolved issues, including a marked inability (and less commonly, a refusal) to seriously deal with the multiple and sometimes contradictory forms of oppression. That failing contributed to the dismantling of socialist feminist organizations and the faltering confidence that a broader vision of freedom from oppression was even possible.

In the last five years or so, though, we’ve seen a smouldering interest in the ideas of a renewed socialist feminism. By renewed, I mean a socialist feminism that doesn’t simply repeat the insights of an earlier era, but learns from its shortcomings, and attempts to move beyond these – namely, to deal seriously with the complexity of oppression.

This renewal, however, has had only a limited political expression. Many anti-capitalist feminists from below working in community and labour organizations today have renewed this face of feminism in practice, by building solidarity among feminists, anti-racists, queers, trans people and others. But they have not often articulated the principles guiding their work in any sort of coherent set of socialist feminist politics.

That task has been taken up largely by those of us in the academy and parts of the organized left. We are now debating and discussing the version of social reproduction feminism that was initially framed by Lise Vogel, in her book Marxism and the Oppression of Women. More on that in a second.

While one might argue that the numbers of US women who rejected Hillary Clinton and her fearless girl feminism, and flocked instead to the Bernie Sanders campaign are a sign that times are ripe for such a feminism, to date, in North America, the most significant political expression of anti-capitalist from below feminist politics came with the March 8, 2017, call for an International Women’s Strike.

The North American organizers of that strike took their inspiration from three mass mobilizations in 2016: the Polish women’s strike, which stopped legislation to ban abortions in that country; the Black Wednesday strike called by the #NiUnoMenos, (Not One Less) movement in Argentina to protest male violence; and the 300,000 Italian women and supporters who mobilized on the International Day for the Elimination of Violence against Women.

The organizers also understood that the sea of people donning pussy hats in the Women’s March this past January were not just upset that Trump was in the White House instead of Hillary Clinton. Their chants and placards drew attention to the devastation neoliberalism has wrought on the lives of women, trans people, Indigenous peoples, blacks, queers, immigrants and migrants.

Building upon all this, a group of US-based socialist feminists took up the call (issued first by the organizers of the Polish strike) for an International Women’s Strike. The call for a “strike” was deliberate. It was intended, according to one of its organizers, Cinzia Arruza, “to emphasize the work that women perform not only in the workplace but outside it, in the sphere of social reproduction”. That is, it highlighted the unpaid and/or low-waged work of cleaning, cooking and childminding (among other things) that produces the key thing capitalism needs in order to realize a profit, the worker.

Anti-capitalist feminism from below takes that insight as its starting point – an insight of social reproduction feminism that is articulated particularly well by Lise Vogel. Briefly, Vogel argues that capitalism absolutely requires workers, but bosses do not directly control their production (that is, the daily and generational renewal of labour power). That renewal is organized in patriarchal, heterosexist and racialized ways primarily in households, but also in hospitals and schools, for example, and through migration regimes.

Moreover, the relentless drive to exert a downward pressure on wages (and also on taxes) means that although capitalism needs workers, it also cannot help but undermine the capacity of those workers to reproduce themselves. And it is this unresolvable contradiction between the production of value and the production of life that haunts capitalism, making oppression a systemic feature of its very existence.

The 2017 International Women’s Strike – in recognition of the centrality of women’s work to capitalism – called on women to withdraw their labour not just from the workforce but from sites of unpaid social reproduction too. And women around the world responded. Activists in fifty countries participated.

While mostly symbolic as one-day protests tend to be, the strike as a strategy drives home the point that feminism can have an insurgent face that calls out the systemic nature of oppression.

And if we agree that it is capitalism that limits the possibility of meeting the very real survival needs of people, that puts profits before need not just in the workplace but in our communities and homes, then confronting that system also requires confronting the racism, sexism and all oppressions that work in concert with capitalism and against life.

This means working for greater economic equality between men and women, and to provide safe spaces and adequate resources for marginalized people. But we need to organize the demands for these things in ways that also build peoples’ capacities to draw attention to the ways in which oppression is embedded in the capitalist mandate to put profit over the meeting of human need.

And the only way we will ever be able to challenge that is by drawing more and more people into struggle – building the confidence and capacity of everyone with a stake in a more just society – to claim back not only our workplaces, but also our communities (our hospitals, schools, streets and households).

This doesn’t mean imposing ideas on marginalized groups. It does mean discussing and debating the nature of social power with them – and then strategizing to find ways to build the collective confidence to claim back the economic, political and cultural resources needed to produce a better world.

To my mind, this is the key distinction between working in solidarity with groups and seeking out allyship with them. Building solidarity certainly involves listening and respecting the self-determination of distinct groups. But it also involves moving beyond offering support and help, to articulating shared goals and strategies based on the knowledge that (i) all our lives are organized in and through a broader set of distinct, but nonetheless unified power relations; and (ii) that the capitalist system organizing those relations denies us collective control over the resources required to socially reproduce ourselves and our worlds in a way that meets our (material, cultural, spiritual, physical – in short, human) needs.

Solidarity, then, means standing with those who are willing to disrupt the usual flow of power from top to bottom. Black Lives Matter, Idle No More, the Quebec Student Strike – these are all examples of recent efforts to reclaim social reproductive space and resources (our communities and schools) through movement building.

We can improve lives through influencing those in positions of authority to grant certain things – better services and education, higher wages and benefits. And we should continue to do that. But if we don’t link those struggles with others that also challenge more directly those who hold power over us, the patterns of inequality and oppression that keep far too many women, blacks, migrants, Indigenous and disabled people disempowered, and living in poverty and fear for the last fifty years, will still be evident over the next fifty.

In the era of Trump and Weinstein, we need the face of feminism to be insurgent and transformative.

Notes

[1] The feminist “post-feminism” that I referred to earlier (not to be confused with the media popularization of that term) takes its lead from intersectionality theory. Feminism is considered outmoded not because it is no longer needed or relevant, but because it is too narrow. That is, the implied privileging of gender relations is too narrow to adequately address the multiple, complex interaction of oppressions that more accurately describes people’s experiences.

Sue Ferguson is a member of the Toronto New Socialists, and writes on social reproduction feminism.

This article is based on a talk given on Dec. 8, 2017, sponsored by the Ottawa New Socialists and University of Ottawa PIRG.

MLK and the Black Misleadership Class

By Glen Ford

Originally published at Black Agenda Report.

Dr. Martin Luther King’s birthday is the greatest sheer spectacle of hypocrisy and historical duplicity of the year, as Black misleaders take center stage to claim his mandate and mission on behalf of a corporate party.

The birthday of Dr. Martin Luther King Jr. is commemorated each year at thousands of events in literally every U.S. city, yet the martyred human rights leader’s political philosophy is totally absent from the agenda of today’s Black Misleadership Class, a grasping cabal of hustlers and opportunists that have grown fat and infinitely corrupt through their collaboration with “the giant triplets of racism, extreme materialism, and militarism.” Their “freedom train” was the Democratic Party, the half of the corporate electoral duopoly that allowed colored folks to ride as first class passengers – as long as they didn’t question the schedule or the destination. The budding Black misleaders hopped on board the Democratic Party express to the boardrooms of corporate power at about the same time that Dr. King was making his definitive break with the evil “triplets’” infernal machinery, including both corporate parties.  

In his April 4, 1967 “Beyond Vietnam – A Time to Break Silence” speech  at New York City’s Riverside Church, Dr. King burned his bridges with the nation’s top Democrat, despite President Lyndon Johnson’s indispensable role in pushing civil and voting rights and anti-poverty bills through Congress and championing an affirmative action rationale that -- as spelled out in his 1965 speech  at Howard University -- was a principled endorsement of reparations for crimes committed against Black people by the U.S. society and State. Johnson went farther than any previous U.S. president in acknowledging Black American citizenship rights and grievances, even as the Republican half of the electoral duopoly was preparing to assume the role of White Man’s Party through Richard Nixon’s “southern strategy.” Yet, Dr. King, a proponent of peace and democratic socialism, understood that the way to the “Promised Land” was not through Black collaboration with the evils inherent in capitalism and its ceaseless, predatory wars. “I have come to believe that we are integrating into a burning house,” King told his friend , Harry Belafonte. 

By 1967, the War in Vietnam was consuming the promises of Johnson’s Great Society. America was undeniably the “greatest purveyor of violence in the world today,” King declared. The U.S. had already killed a million Vietnamese, “mostly children,” but it was also a war on America’s poor. “I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money like some demonic destructive suction tube,” King told the crowd at Riverside. “So, I was increasingly compelled to see the war as an enemy of the poor and to attack it as such.” That meant breaking with the Democrats and their president. More importantly, in his Riverside speech Dr. King framed the Vietnamese as engaged in a righteous struggle to complete their long quest for sovereignty and independence. King broke with imperialism, the consummate expression of the all three “triple evils.” So they killed him, the next year.

The National Security State, the protector of the capitalist order, to which both parties are beholden, then proceeded to crush the Black movement to the left of Dr. King – most fiercely in the Gestapo-like assault on the self-determinationist and staunchly anti-imperialist Black Panther Party in the bloody year of 1969. 

By 1970, the Black Radical Tradition lay mostly in the graveyard, and the way was clear for the Black Misleadership Class to monopolize Black politics on behalf of their corporate overseers. The first act of the first big city Black mayor, Cleveland’s Carl Stokes, was to put the police under the command of a Black retired general, whose first act was to issue the cops flesh- and bone-destroying hollow point bullets. 

The rise of the almost entirely Democrat-allied Black Misleadership Class is perfectly coterminous with construction of the Black Mass Incarceration State. The “New Jim Crow” was a bipartisan project, initiated under Democrat Lyndon Johnson’s Law Enforcement Assistance Administration, which vastly increased the manpower and funding for local police departments, and was put on hyper-drive by Republican President Richard Nixon’s “War on Drugs” – a War on Blacks that never ended but was re-declared by Republican President Reagan and reinforced by Democrat President Bill Clinton. At the local level, the exponential growth of the Mass Black Incarceration regime was administered by increasingly Black city governments, which oversaw and processed the deportation of millions of Black men, women and children to the Prison Gulag. Virtually all of these Black operatives of race and class oppression are Democrats. And all of them are celebrating their own political ascension as the wondrous outcome of Dr. King’s “dream.”

By 2014, 80 percent of the Congressional Black Caucus was voting to continue the Pentagon 1033 program that funnels billions of dollars in military weapons and gear to local police departments. Four years later, 75 percent of the Black Caucus voted to make police a “protected class” and assault on cops a federal crime. (See BAR, “Black Caucus Sells Out Its Constituents Again – to the Cops.”)

Although the Black misleaders were quick to join the domestic war on the Black poor, African American public opinion remained war-averse, skeptical of U.S. motives on foreign shores. In 2003, only four Black members of Congress backed George Bush’s invasion of Iraq. But the advent of the Black Democratic President -- a misleader par excellence – gave much of the Black Caucus a free pass to play warmonger. Half of the Blacks in Congress voted to continue the bombing and regime change in Libya, an African nation, in the summer of 2011. None of the Caucus has raised serious objections to the U.S.-aided slaughter of more than six million Congolese under Presidents Clinton (Dem.), Bush (Rep.), Obama (Dem.), and Trump (Rep.). The American military occupation of much of the African continent through AFRICOM is a non-issue among the Black misleaders. 

RUSSIA!!! on the other hand, is an existential threat “to our democracy,” say the Black Democrats, who are eager to pledge their allegiance to the same CIA and National Security State that assassinated Patrice Lumumba, murdered Malcolm, King and scores of Black Panthers, and worked hand in glove with white-ruled South Africa to kill thousands of freedom fighters across the continent. Los Angeles Black Congresswoman Maxine Waters, who once (correctly) charged the CIA with flooding her city with crack cocaine, now struts around waving an American flag while denouncing “Russian” meddling in a U.S. election that was actually stolen by Republican suppression of Black votes, as usual – with no serious protest by Democrats, as usual. 

The Black misleaders are as silly as they are shameless, but they are not ineffectual. No white man could eviscerate Dr. King’s radical legacy, or make Malcolm X appear harmless to the imperial order – that’s a job for the Black Misleadershsip Class. While Dr. King rejected an alliance with the “triple evils,” Black Democratic misleaders describe their deal with the Devil as smart, “strategic” politics. They whip up war fever against small, non-white nations that seek only the right to govern themselves, behaving no differently on the world scene – and sometimes worse – than Donald Trump.

They shame and weaken Black America, and have joined the enemies of life on Earth. King would shake his head, mournfully. Malcolm would keep his tight smile, doggedly. Then both would organize to expose and depose the Black Misleadership Class. 

BAR executive editor Glen Ford can be contacted at Glen.Ford@BlackAgendaReport.com.

Still Fighting for Korea’s Liberation: An Interview with Ahn Hak-sop

By Derek R. Ford

Editor’s Note: Ahn Hak-sop was an officer in the Korean People’s Army of the Democratic People’s Republic of Korea (DPRK, or North Korea) during the Korean War. In 1952, he was captured by the United States and its proxy forces while on his way to a meeting in the southern part of Korea. He served decades as an unconverted political prisoner before finally winning release in 1995. Today, he is still active as a peace and reunification activist in the Republic of Korea (ROK, or South Korea). Liberation School interviewed Mr. Ahn in November 2019 at a peace church in the Civilian Control Zone just south of the 38th parallel that divides the Korean peninsula. This interview was conducted by Derek Ford, Hampton Institute’s Education Dept chair, for Liberation School.

Thank you so much for speaking with us today, Mr. Ahn. It’s wonderful to see you again. To begin, can you tell us about how you got involved with the Korean struggle for peace, independence, and reunification?

My birth town is Ganghwa Island. I was born in a poor household, in the era of Japanese imperialism. My family was Confuscianist. I went to elementary school and was taught an imperialist education. They didn’t teach me that Korea was a colony. I found that out in second grade. Through my experiences in the imperialist education, I found out that Korea was not independent, and since that time the feeling of anti-imperialism grew in my mind. At the time of liberation from Japanese imperialism, I was in hiding because of anti-imperialist activism, and that is where I met the resistance forces. On the afternoon of August 15, I knew that I was liberated from Japanese imperialism.

What was your understanding of US imperialism at that time?

At first, I thought the US Army was a liberation army. But soon General MacArthur referred to the US as an occupying army. There was no word of liberation, only occupation; so I was suspicious, but only partly so. Although I was young, the whole nation was full with division between the rule of the US and Soviets. In September of 1945, Koreans went out to greet the US Army, but the US Army shot at them. After the Moscow Committee, the US Army said explicitly that they were there to block the Soviet Union. But in 1948, the Soviet Union withdrew all of their troops. But the US Army didn’t withdraw.

In almost every town, there was a People’s Committee for self-rule, but the US Army crushed the People’s Committees with tanks and soldiers. There was a lot of resistance and revolt at that time.

On August 8, 1947, when I was returning home with a colleague from a meeting to prepare a celebration for the liberation, someone shot at us, and my colleague was wounded and arrested. I survived and ran away and went underground to Kaesong, which was in the northern part of the peninsula, although there was no 38th parallel at that time. While I was in Kaesong, I went to engineering school. The South Korean police went to school to arrest me, but the school protected me.

What happened after that, during the war?

During the war, I enlisted in the Korean People’s Army, but the school delayed my admittance. I was sick, and so I wasn’t able to fight when I finally joined. I served in intelligence gathering. The KPA sent me to the South in 1952 as an intelligence officer, where I was arrested. In early April of 1952, I was going to a meeting of the Workers’ Party in the district of Kangwondo. I was observed on my way there and arrested.

While I was in jail, I had a lot of obstacles to overcome. There was spying and torture for 42 years. There was pressure to convert from Juche ideology into capitalism beginning in 1956.

First they tried to make theoretical arguments against the DPRK. But they couldn’t defend their beliefs to me. After that, they tried to bribe me with property. After that, there was torture. There is a small place in the jail, and they would throw water in the room in the winter. They take all of your clothes and bedding. I tried to survive. So I ran and exercised to keep my body warm. But I couldn’t last forever. I became unconscious, and they dragged my body out to keep me alive. There were other forms of torture. I could overcome all of this. What was most painful was when the police brought my family, my mother and brother to the prison.

When and how were you finally released?

On August 15, 1995 I was released from jail. They didn’t want to do it, but they had to release me because of the Geneva Convention. They should have released me in 1953. At that time, I should have been sent to the DPRK, but the US and South Korea didn’t do that. They said I was a spy, and so I didn’t fall under the convention, which they said only applied to battleground soldiers, not information operatives.

I tried to litigate for many years, and the army and prison did everything they could do to block the law. I couldn’t send any letters or meet with anyone. I finally got one letter out, however, and human rights lawyers took up my case. The government was forced to justify my detention, and there was no justification. They had to release me.

Two other prisoners came out of jail with me. Two of them went to the DPRK in 2000 after the June 15 Declaration. Those comrades went to the North because they thought that shortly there would be free movement between the two states. They went to the North to study and thought they would come back later.

Why did you stay in the South?

I remained in the South by my own choice. There are three reasons. First, I thought it was a temporary situation. Second, there were young progressive people here in the South, and they asked me to stay. They said, “If the unconverted prisoners go the North, we will lose the center of the struggle.” It became very important for me to stay. The third reason is that Korea is now divided, and the US occupies the southern part. We have to keep struggling here for the withdrawal of US army, the peace treaty, and peaceful reunification. I decided to stay here to fight for these goals. In 1952, I came here to liberate the southern half of the peninsula, and I need to stay here and continue that struggle.

What has your life been like since release?

The government required me to have one guaranteed supervisor when I was released, so if there was any problem with me they could hold them accountable. I tore up the paper and said, “I will not give you a hostage.”

Still, there are security police who follow me. Whenever there is a problem with the North and South, they raid my house and stand guard outside my property. One time at a demonstration, conservative forces attacked me. The police did nothing to protect me.

I’d like to explain more about the Security Surveillance Act, which mandates that police watch former political prisoners. Every week or every other week, the police come to my house and ask about my activities, who has visited my house, and so on. Once every other month I need to report to them about what I did, who I met, and who visited me. Every two years I need to go to court. However, I don’t report to them or go to court. That is their law, and it’s unjust.

It’s not easy to continue fighting this law. I can’t leave the country. I can’t visit my hometown. But I’ve lived my whole life for reunification and anti-imperialism, and I’d like to live the rest of my life for that.

Romania: Thirty Years Removed From Socialism

By Patricia Gorky

Originally published at Liberation News.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

‘Not just a dream’; industrializing an agrarian society

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

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

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

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

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

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

Division in the socialist camp

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

December 1989 and the military coup d’etat

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Privatization and poverty, the American way

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

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

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

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

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

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

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

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

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

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

Capitalism restored, social conditions deteriorate

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

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

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

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

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

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

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

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

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

 

Select Bibliography

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

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

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

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

Connecting the Dots: Iran, China, and the Challenge to U.S. Hegemony

By Qiao Collective

Originally published at Qiao Collective's website.

The renewed threat of outright war with Iran in the first weeks of 2020 has remobilized the U.S. anti-war left. On January 3, the U.S. deployed a targeted drone to assassinate high-ranking Iranian general Qassem Soleimani in Baghdad, Iraq. One day after, thousands of protesters rallied in dozens of American cities following a call for a day of action from the ANSWER Coalition (Act Now to Stop War and End Racism). Meanwhile, Democrats offered tepid criticism despite just weeks prior voting to approve President Trump’s massive $738 billion military budget and rejecting an amendment introduced by Reps. Khanna (D-CA) and Sanders (D-VT) that would have cut off funding for executive military action in Iran or elsewhere without Congressional approval.

Amidst these leftist and liberal contestations and despite a retaliatory Iranian missile strike on a U.S. base in Iraq, President Trump called for diplomacy and claimed the U.S. “is ready to embrace peace with all who seek it.” The threat of further U.S. military action in Iran may be receding for the short-term. But the reality is that the U.S. was at war with Iran far before the strike on Soleimani—just not employing tactics of war recognized by many as such. Since the Trump administration announced its withdrawal from the 2015 Iran nuclear deal in May 2018 and reinstated sanctions on Iran that November, the U.S. has recommitted to a “hybrid war” designed to cripple Iran’s economy and cut off the nation from international trade. This concept of hybrid war—which deploys disinformation, economic sanctions and coercion, and political manipulation to further U.S. interests without the use of military intervention—is crucial for understanding U.S. aggression against Iran and its significance in the larger world system.

The aim of renewed U.S. sanctions on Iran is clear: as Secretary of State Mike Pompeo put it, they seek to “starve the regime,” “accelerate the rapid decline” of its international trade, and “restore democracy.” Not only do the unilateral sanctions blacklist 50 Iranian banks and hundreds of individuals, vessels, aircraft and Iran’s energy sector, they aim to bring Iran’s oil exports to zero by wielding the U.S.’s global economic dominance and threatening to penalize foreign corporations and states that continue to do business with Iran. As Pompeo warned: "If a company evades our sanctions regime and secretly continues" to do business with Iran, "the United States will levy severe, swift penalties on it, including potential sanctions." The impact of this U.S. abuse of power is nothing short of a humanitarian crisis: food prices quickly skyrocketed after the announcement of renewed sanctions, and testimonials from Iranian students, doctors, patients, and others have described severe limitations on access to education, medicine, and health care under U.S. sanctions. In a talk on security issues in Ufa, Russia, the head of Iran’s Supreme National Security Council Ali Shamkhani rightly described U.S. sanctions as a violation of national sovereignty and a form of “economic terrorism.”

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So why escalate military action when sanctions imposed by the U.S. and enforced by international financial organizations have already ravaged Iran’s economy? One partial answer is Iran’s deepening ties to China, whose injection of capital and pledges of military support have been a lifeline to a politically-isolated Tehran. The U.S. has become increasingly threatened by a new global political alliance led by China, Iran, and Russia and including countries like Bolivia, Venezuela, and Cuba. Strengthened through years of meticulous economic, military, and political cooperation and forged under shared circumstances of victimization by antagonistic U.S. foreign policy, this power bloc threatens to challenge U.S. hegemony over the global order.

First and foremost, Chinese-Iranian economic agreements have undermined U.S. sanctions and integrated Iran into a Chinese-led Eurasian economic zone which the U.S. deems an imminent threat. In 2016, Iranian President Hassan Rohani announced during a visit from China’s President Xi Jinping that Iran and China had created a $600 billion dollar, 25-year political and trade alliance. During Xi’s visit, Iranian Supreme Leader Ayatollah Ali Khamenei stated, "Tehran seeks cooperation with more independent countries" because "Iranians never trusted the West." The landmark deal made explicit that China provides knowledge-sharing and will assist in building critical infrastructure such as hospitals, railways, and roads in Iran. In September of 2019, the two countries updated the 2016 agreement which would include a $400 billion investment focused in Iran’s oil, gas, and infrastructure sectors—renewed U.S. sanctions be damned. Meanwhile, since early 2019 Chinese and Iranian officials announced their joint cooperation in China’s Belt and Road Initiative, a massive trillion dollar trade and infrastructure project linking markets in East and Central Asia, the Middle East, and Europe. (Iraq also announced its intention to join BRI in 2019, to the dismay of U.S. strategists.) China has even gone as far as to turn off its oil ships’ radar and sonar technology when entering the Persian Gulf in order to avoid U.S. military detection and further punishment for “violating” U.S. sanctions. Amidst U.S. aggression against Iran and crippling sanctions that target medical supplies and kills countless Iranians, the political alliance and trade deal serves as a crucial lifeline for Iran and its people, providing the material basis for what Iranian Foreign Minister Mohammad Javad Zarif praised as China and Iran’s shared vision of sovereignty, peace, and mutual progress.

While China has proven an invaluable ally to Iran and its people, Iran—as an oil-rich nation located at the center of BRI’s trade route—also presents a strategic ally for China. Shut out of Western financial markets, Iran has turned to China as an economic partner. And unlike U.S. economic terrorism designed to undermine political autonomy in Iran, the $400 billion Chinese-Iranian deal simply gives Chinese state-owned firms the right of first refusal for Iranian petrochemical projects. (Ironically, the U.S. media insists that only one of these economic policies is predatory.) Given the U.S. government’s grave trepidations about BRI’s potential to decenter U.S. global economic hegemony, it would make sense that the U.S. seek ways to undermine Iranian-Chinese cooperation. U.S. leaders have already pressured allies in Europe and Asia to spurn Chinese investment and threatened to stop intelligence sharing with allies that accept Chinese Huawei 5G technology. Despite itself controlling world financial institutions like the IMF and World Bank whose structural adjustment loans have forcibly privatized and destabilized developing economies across the world, the U.S. has decried China’s “predatory approach to investment” and warned allies to choose sides.

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But Iran’s ties to U.S. rivals such as China and Russia are not solely economic. Just days before the Solemaini assassination, Iran, China, and Russia held joint naval drills in the Gulf of Oman, a “normal military exchange” that reflected the nations’ “will and capabilities to jointly maintain world peace and maritime security,” Chinese defense spokesman Wu Qian said. Commander of the Iranian Navy Rear Admiral Hossein Khanzadi stated that the U.S. and some of its allied nations staged a failed military attempt to sabotage the joint naval exercise. And on January 6, Iraq’s Prime Minister welcomed Chinese ambassador Zhang Tao, who conveyed Beijing’s readiness to provide military assistance amidst U.S. refusals to cooperate with Iraqi parliament’s demands to withdraw.

Disappointingly, China’s consistent support for victims of U.S. economic terrorism has gone largely unnoticed by self-described Western leftists. The U.S. left in particular has failed to advance a systematic analysis that places U.S. aggression in Bolivia, Venezuela, Iran, and Iraq in relation, instead defaulting to a reactive, case-by-case resistance to various coups, air strikes, and aggressions as they occur. While U.S. anti-war advocates have quickly mobilized to respond to overt forms of imperial intervention—the use of military violence in Iran or its staging of the 2019 Bolivian coup, for instance—it has failed to connect the dots between these individual cases and the emergence of a global power bloc challenging U.S. hegemony, of which China plays a key and consistent role. Indeed, China has provided a recurring economic, political, and military lifeline to nations such as Venezuela (where China remains a major buyer of oil despite U.S. sanctions), Bolivia (where Evo Morales’ government spurned Western transnational companies to partner with Chinese state-owned firms to nationalize Bolivia’s lithium industry), and North Korea (where China provides crucially-needed food aid and has advocated for an easing of U.S. sanctions) as these nations have attempted to survive U.S. sanctions, expel Western capital, nationalize key industries, and chart an independent course from the U.S. world order.

The U.S. left’s inability to understand China as a proven ally for nations struggling under the boot of U.S. empire is a massive strategic failure. Instead, U.S. progressives invoke “both sides” false equivalencies that equate a real and hegemonic U.S. global power structure with the vague, potential specter of “Chinese imperialism.” Under such an argument, Chinese economic lifelines provided to Iran, Venezuela, and other nations cut out of global markets by U.S. sanctions are simply an opportunistic power play, one which would replace these nations’ subjugation under Western imperial power under a new, ostensibly equally brutal, Chinese power. The fact that such facile elisions have found a foothold amongst the U.S. left has proven to be a critical weakness in its ability to mount more than a purely reactive response to present U.S. aggression. Certainly, skeptics will argue that China benefits from its economic ties to vulnerable victims of U.S. aggression, but that ignores both the obvious facts that mutual benefit is the foundation of all international relations, and that China has been consistently targeted with U.S. secondary sanctions, propaganda, and fear mongering for its audacity to challenge U.S. policy in the Middle East, Latin America and beyond. The U.S. left’s failure to challenge—and indeed its tendency to repeat—antagonistic rhetoric against China is fundamentally contradictory to its stated solidarity with nations such as Iran, Bolivia, and Venezuela.

Notions that China is seeking to “unfairly” benefit from brutal U.S. sanctions on nations like Iran miss the fact that the U.S. is escalating its own kind of hybrid warfare against China to punish China for daring to “violate” U.S. sanctions. Indeed, the U.S. has repeatedly en-masse sanctioned Chinese companies and banks, both private and state-owned, for providing trade and aid to Iranian entities. Indeed, the so-called U.S.-China “trade war,” despite receiving little attention from the left, is part and parcel of U.S. attempts to undermine China’s ability to provide assistance to Iran and other targets of U.S. hybrid warfare. With its explicit goals of undermining Chinese state economic control, privatizing key industries, and forcing China to remove restrictions on foreign capital and company ownership, the trade war threatens to destabilize China’s role as an economic lifeline for Iran, Venezuela, and the rest of the Global South. The finance, oil, and mining industries—key targets for privatization under trade war negotiations—are crucial to China’s ability to purchase Iranian oil and assist Latin American countries in providing alternatives to Western capital investment from their mining and natural resources industries. Without full state control over its finance, oil, and mining industries, China may lose control of these industries to Western companies and could ultimately lose the ability to act swiftly and leverage those industries to defy U.S. sanctions on oil and mining industries of Global South nations like Venezuela, Bolivia, and Iran. As U.S. media celebrate China’s slowing economy and the material harm the trade war is causing Chinese people while salivating over the prospect of U.S. financial dominance over Chinese markets, it is becoming clear that a likely goal of the U.S. is to use the trade war not only to “open” China’s state-owned domestic industries to Western investment, but also to undermine its leadership of the only geopolitical bloc that poses a real challenge to U.S. global hegemony.

What’s more, the U.S. has used feigned concerns over human rights abuses as a trojan horse for its regime of sanctions against supposed “rogue states.” Seemingly progressive bills such as the Hong Kong Freedom and Democracy Act, which received near-unanimous bipartisan support in the U.S. House and Senate, include provisions that would mandate Hong Kong abide by U.S. sanctions against Iran and North Korea, while giving cover to further sanction Chinese individuals and firms and ban Chinese actors from entering the U.S. The sole opposition in the House came from Thomas Massie (R-KY), who stated his consistent opposition to sanctions which “[meddle] in the internal affairs of foreign countries” and “invites those governments to meddle in our affairs.” Supported widely by proclaimed progressive and leftist groups in the U.S., the legislation provides a textbook example of how the U.S. uses the language of democracy and human rights abroad as cover for retaliation against geopolitical rivals and to further its own human rights abuses through punishing sanctions.

It is important to note that this economic warfare has been coupled with the quiet escalation of the Obama era “pivot to Asia,” which sought to contain China’s rising influence through military and economic policy. The head of the Pentagon has called China his new “top priority,” and in January 2020, the U.S. Army announced two new regional task forces that would combat the “strategic threat” of China through a focus on “non-conventional warfare” to create an “asymmetrical advantage” for the U.S. in the event of military conflict. The Department of Defense had previously designated the Pacific as its “priority theater,” and conducts routine military drills in Japan and South Korea while selling $2 billion in arms to Taiwan in 2019 alone. This escalation of U.S. military power in Asia under the rationale of “containing China” makes clear that opposing U.S. antagonism towards China is paramount for future hopes of peace and demilitarization in Asia and the Pacific.

In order to mount a serious challenge to American empire, the U.S. anti-war movement must understand the terms of engagement: economic terrorism through sanctions and political isolation and destabilization have become the primary modes of U.S. imperialism. Often obscured by overt acts of military violence, U.S. hybrid warfare waged against not only Iran but Venezuela, Bolivia, North Korea, and China is the primary contradiction facing the global struggle against imperialism. For too long, U.S. critics of American empire have evaded the derisively termed “China question” in favor of false equivalences and the repetition of U.S. state talking points. But behind the Cold War rhetoric, China has proven itself as a strategic ally for countless nations with which U.S. leftists claim solidarity. Whether the U.S. anti-war movement will rise to oppose increasing aggression against China designed to undermine its ability to support Iran, Bolivia, North Korea, and all victims of U.S. imperialism remains to be seen.

Qiao is a collective of Chinese leftists living in the diaspora. They may be followed on Twitter @qiaocollective

Capitalism and Mental Health

By David Matthews

Originally published at Monthly Review.

A mental-health crisis is sweeping the globe. Recent estimates by the World Health Organization suggest that more than three hundred million people suffer from depression worldwide. Furthermore, twenty-three million are said to experience symptoms of schizophrenia, while approximately eight hundred thousand individuals commit suicide each year.1 Within the monopoly-capitalist nations, mental-health disorders are the leading cause of life expectancy decline behind cardiovascular disease and cancer.2 In the European Union, 27.0 percent of the adult population between the ages of eighteen and sixty-five are said to have experienced mental-health complications.3 Moreover, in England alone, the predominance of poor mental health has gradually increased over the last two decades. The most recent National Health Service Adult Psychiatric Morbidity Survey illustrates that in 2014, 17.5 percent of the population over the age of sixteen suffered from varying forms of depression or anxiety, compared to 14.1 percent in 1993. Additionally, the number of individuals whose experiences were severe enough to warrant intervention rose from 6.9 percent to 9.3 percent.4

In capitalist society, biological explanations dominate understandings of mental health, infusing professional practice and public awareness. Emblematic of this is the theory of chemical imbalances in the brain—focusing on the operation of neurotransmitters such as serotonin and dopamine—which has gripped popular and academic consciousness despite remaining largely unsupported.5 Moreover, reflecting the popularity of genetic reductionism within the biological sciences, there has been an effort to identify genetic abnormalities as another cause of mental-health disorders.6 Nonetheless, explanations based on genomics have also failed to generate conclusive evidence.7 While potentially offering illuminating insights into poor mental well-being in specific cases, biological interpretations are far from sufficient on their own. What is abundantly clear is the existence of significant social patterns that elucidate the impossibility of reducing poor mental health to biological determinism.8

The intimate relationship between mental health and social conditions has largely been obscured, with societal causes interpreted within a bio-medical framework and shrouded with scientific terminology. Diagnoses frequently begin and end with the individual, identifying bioessentialist causes at the expense of examining social factors. However, the social, political, and economic organization of society must be recognized as a significant contributor to people’s mental health, with certain social structures being more advantageous to the emergence of mental well-being than others. As the basis on which society’s superstructural formation is erected, capitalism is a major determinant of poor mental health. As the Marxist professor of social work and social policy Iain Ferguson has argued, “it is the economic and political system under which we live—capitalism—which is responsible for the enormously high levels of mental-health problems which we see in the world today.” The alleviation of mental distress is only possible “in a society without exploitation and oppression.”9

In what follows, I briefly sketch the state of mental health in advanced capitalism, using Britain as an example and utilizing the psychoanalytical framework of Marxist Erich Fromm, which emphasizes that all humans have certain needs that must be fulfilled in order to ensure optimal mental health. Supporting Ferguson’s assertion, I argue that capitalism is crucial to determining the experience and prevalence of mental well-being, as its operations are incompatible with true human need. This sketch will include a depiction of the politically conscious movement of users of mental-health services that has emerged in Britain in recent years to challenge biological explanations of poor mental health and to call for locating inequality and capitalism at the heart of the problem.


Mental Health and Monopoly Capitalism

In the final chapters of Monopoly Capital, Paul Baran and Paul Sweezy made explicit the consequences of monopoly capitalism for psychological well-being, arguing that the system fails “to provide the foundations of a society capable of promoting the healthy and happy development of its members.”10 Exemplifying the widespread irrationality of monopoly capitalism, they illustrated its degrading nature. It is only for a fortunate minority that work can be considered pleasurable, while for the majority it is a thoroughly unsatisfactory experience. Attempting to avoid work at all costs, leisure frequently fails to offer any consolation, as it is also rendered meaningless. Rather than being an opportunity to fulfill passions, Baran and Sweezy argued that leisure has become largely synonymous with idleness. The desire to do nothing is reflected in popular culture, with books, television, and films inducing a state of passive enjoyment rather than demanding intellectual energies.11 The purpose of both work and leisure, they claimed, largely coalesces around increasing consumption. No longer consumed for their use, consumer goods have become established markers of social prestige, with consumption as a means to express an individual’s social position. Consumerism, however, ultimately breeds dissatisfaction as the desire to substitute old products for new ones turns maintaining one’s position in society into a relentless pursuit of an unobtainable standard. “While fulfilling the basic needs of survival,” Baran and Sweezy argued, both work and consumption “increasingly lose their inner content and meaning.”12 The result is a society characterized by emptiness and degradation. With little likelihood of the working class instigating revolutionary action, the potential reality is a continuation of the “present process of decay, with the contradictions between the compulsions of the system and the elementary needs of human nature becoming ever more insupportable,” resulting in “the spread of increasingly severe psychic disorders.”13 In the current era of monopoly capitalism, this contradiction remains as salient as ever. Modern monopoly-capitalist society continues to be characterized by an incompatibility between, on the one hand, capitalism’s ruthless pursuit of profit and, on the other, the essential needs of people. As a result, the conditions required for optimum mental health are violently undermined, with monopoly-capitalist society plagued by neuroses and more severe mental-health problems.

Erich Fromm: Mental Health and Human Nature

Baran and Sweezy’s understanding of the relationship between monopoly capitalism and the individual was significantly influenced by psychoanalysis. For one, they made references to the centrality of latent energies such as libidinous drives and the need for their gratification. Moreover, they accepted the Freudian notion that social order requires the repression of libidinal energies and their sublimation for socially acceptable purposes.14 Baran himself wrote on psychoanalysis. He had been associated with the Institute for Social Research in Frankfurt in the early 1930s and was directly influenced by the work of Eric Fromm and Herbert Marcuse.15 It is within this broad framework that a theory of mental health can be identified in Baran and Sweezy’s analysis, with the contradictions between capitalism and human need expressing themselves chiefly through the repression of human energies. It was Fromm, most notably, who was to develop a unique Marxist psychoanalytical position that remains relevant to understanding mental health in the current era of monopoly capitalism. And it was from this that Baran, in particular, was to draw.16

While making explicit the importance of Sigmund Freud, Fromm acknowledged his greater debt to Karl Marx, considering him the preeminent intellectual.17 Accepting the Freudian premise of the unconscious and the repression and modification of unconscious drives, Fromm nonetheless recognized the failure of orthodox Freudianism to integrate a deeper sociological understanding of the individual into its analysis. Turning to Marxism, he constructed a theory of the individual whose consciousness is shaped by the organization of capitalism, with unconscious drives repressed or directed toward acceptable social behavior. While Marx never produced a formal psychology, Fromm considered that the foundations of one resided in the concept of alienation.18 For Marx, alienation was an illustration of capitalism’s mortifying physical and mental impact on humans.19 At its heart, it demonstrates the estrangement people feel from both themselves and the world around them, including fellow humans. Alienation’s specific value for understanding mental health lies in illustrating the distinction that emerges under capitalism between human existence and essence. For Marx, capitalism separates individuals from their essence as a consequence of their existence. This principle permeated Fromm’s psychoanalytic framework, which maintained that, under capitalism, humans become divorced from their own nature.

Human nature, Marx argued, consists of dual qualities and we “must first deal with human nature in general, and then with human nature as modified in each historical epoch.”20 There are needs that are fixed, such as hunger and sexual desires, and then there are relative desires that originate from the historical and cultural organization of society.21 Inspired by Marx, Fromm argued that human nature is inherent in all individuals, but that its visible manifestation is largely dependent on the social context. It is untenable to assume “man’s mental constitution is a blank piece of paper, on which society and culture write their text, and which has no intrinsic quality of its own.… The real problem is to infer the core common to the whole human race from the innumerable manifestations of human nature.”22 Fromm recognized the importance of basic biological needs, such as hunger, sleep, and sexual desires, as constituting aspects of human nature that must be satisfied before all else.23 Nonetheless, as humans evolved, they eventually reached a point of transcendence, from the animal to the uniquely human.24 As humans found it increasingly easier to satisfy their basic biological needs, largely as a result of their mastery over nature, the urgency of their satisfaction gradually became less important, with the evolutionary process allowing for the development of more complex intellectual and emotional capacities.25 As such, an individual’s most significant drives were no longer rooted in biology, but in the human condition.26

Considering it imperative to construct an understanding of human nature against which mental health could be evaluated, Fromm identified five central characteristics of the human condition. The first is relatedness. Aware of being alone in the world, humans strenuously endeavor to establish ties of unity. Without this, it is intolerable to exist as an individual.27 Second, the dominance of humans over nature allows for an easier satisfaction of biological needs and for the emergence of human aptitudes, contributing to the development of creativity. Humans developed the ability to express a creative intelligence, transforming this into a core human characteristic that requires fulfillment.28 Third, humans, psychologically, require rootedness and a sense of belonging. With birth severing ties of natural belonging, individuals constantly pursue rootedness to feel at one with the world. For Fromm, a genuine sense of belonging could only be achieved in a society built on solidarity.29 Fourth, humans crucially desire and develop a sense of identity. All individuals must establish a sense of self and an awareness of being a specific person.30 Fifth, it is psychologically necessary for humans to develop a framework through which to make sense of the world and their own experiences.31

Representing what Fromm argued to be a universal human nature, the satisfaction of these drives is essential for optimum mental well-being. As he contended, “mental health is achieved if man develops into full maturity according to the characteristics and laws of human nature. Mental illness consists in the failure of such development.”32 Rejecting a psychoanalytical understanding that emphasizes the satisfaction of the libido and other biological drives, mental health, he claimed, is inherently associated with the satisfaction of needs considered uniquely human. Under capitalism, however, the full satisfaction of the human psyche is thwarted. For Fromm, the origins of poor mental health are located in the mode of production and the corresponding political and social structures, whose organization impedes the full satisfaction of innate human desires.33 The effects of this on mental health, Fromm argued, are that “if one of the basic necessities has found no fulfillment, insanity is the result; if it is satisfied but in an unsatisfactory way…neurosis…is the consequence.”34

Work and Creative Repression

Like Marx, Fromm asserted that the instinctual desire to be creative had the greatest chance of satisfaction through work. In the Economic and Philosophic Manuscripts of 1844, Marx strenuously argued that labor should be a fulfilling experience, allowing individuals to be freely expressive, both physically and intellectually. Workers should be able to relate to the products of their labor as meaningful expressions of their essence and inner creativity. Labor under capitalism, however, is an alienating experience that estranges individuals from its process. Alienated labor, Marx contended, is when “labour is external to the worker, i.e., it does not belong to his essential being…therefore, he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and ruins his mind.”35 Under capitalism, great efforts are made to ensure human energy is channeled into labor, even though it is often miserable and tedious.36 Rather than satisfying the need to express creativity, it frequently represses it through the monotonous and grueling obligation of wage labor.37

In Britain, there is widespread dissatisfaction with work. One recent survey of employees conducted in early 2018 estimated that 47 percent would consider looking for a new job during the coming year. Of the reasons given, a paucity of opportunities for career advancement was prominent, along with not enjoying work and employees feeling like they do not make a difference.38 These reasons begin to illustrate an entrenched alienation from the labor process. Many people experience work as having little meaning and little opportunity for personal fulfillment and expression.

From such evidence, a claim can be made that in Britain—as in many monopoly-capitalist nations—a substantial portion of the labor force feels disconnected from their work and does not consider it a creative experience. For Fromm, the realization of creative needs are essential to being mentally healthy. Having been endowed with reason and imagination, humans cannot exist as passive beings, but must act as creators.39 Nevertheless, it is clear that work under capitalism does not achieve this. Considerable evidence suggests that far from being beneficial to mental health, work is actually detrimental to it. Although the exact figures are likely to remain unknown due to the intangibility of such experiences, it can be inferred that, for many members of the labor force, it is commonplace for work to provoke general unhappiness, dissatisfaction, and despondency. Moreover, more severe mental-health conditions, such as stress, depression, and anxiety, are increasingly emerging as the consequences of discontentment at work. In 2017–18, such conditions constituted 44 percent of all work-related ill health in Britain, and 57 percent of all workdays lost to ill health.40 An additional study in 2017 estimated that 60 percent of British employees had suffered work-related poor mental health in the past year, with depression and anxiety being some of the most common manifestations.41

Rather than a source of enjoyment, the nature and organization of work under capitalism clearly does not act as a satisfactory means to fulfill an individual’s creativity. As Baran and Sweezy argued, “the worker can find no satisfaction in what his efforts accomplish.”42 Instead, work alienates individuals from a fundamental aspect of their nature and, in so doing, stimulates the emergence of varying negative states of mental health. With around half of the labor force in Britain having experienced work-related mental-health issues, and many more likely feeling a general sense of despondency, there exists what Fromm termed a socially patterned defect.43 It is no exaggeration to argue that the deterioration of mental well-being is a standard response to wage labor in monopoly-capitalist societies. Negative feelings become commonplace and, to varying degrees, are acknowledged as normal reactions to work. With the exception of severe mental-health disorders, many forms of mental distress that develop in response are taken for granted and not considered legitimate problems. As such, the degradation of mental well-being is normalized.

Meaningful Association and Loneliness

For Fromm, there existed an inherent relationship between positive mental health, meaningful personal relationships in the form of both love and friendship, and expressions of solidarity. Acutely aware of their “aloneness” in the world, individuals attempt to escape the psychological prison of isolation.44 Nonetheless, the operation of capitalism is such that it frequently prevents the satisfactory fulfillment of this need. The inadequacy of social relationships within monopoly-capitalist societies was identified by Baran and Sweezy. They argued a frivolity had descended over much social interaction, as it became typified by superficial conversation and a falsity of pleasantness. The emotional commitments required for friendship and the intellectual efforts needed for conversation were made largely absent as social interaction became increasingly about acquaintances and small talk.45 Contemporary monopoly capitalism is no exception. While difficulties in measuring its existence and nature abound, arguably one the most widespread neuroses to plague present-day capitalism is loneliness. It is increasingly considered a major public-health concern, perhaps most symbolically evident with the establishment of a Minister for Loneliness in 2018 by the British government.

As a neurosis, loneliness has debilitating consequences. Individuals may resort to alcohol and drug abuse to numb their misery, while persistent experience increases blood pressure and stress, as well as negatively impacts cardiovascular and immune-system functioning.46 A mental-health condition in its own right, loneliness exacerbates additional mental-health problems and is often the root cause of depression.47 In 2017, it was estimated that 13 percent of individuals in Britain had no close friends, with a further 17 percent having average- to poor-quality friendships. Moreover, 45 percent claimed to have felt lonely at least once in the previous two weeks, with 18 percent frequently feeling lonely. Although a close, loving relationship acts as a barrier to loneliness, 47 percent of people living with a partner reported feeling lonely at least some of the time and 16 percent often.48 Reflecting the dominant scientific constructs of mental health, recent efforts have been made to identify genetic causes of loneliness, with environmental conditions said to exacerbate an individual’s predisposition to it.49 However, even the most biologically deterministic analyses concede that social circumstances are important to its development. Nonetheless, few studies attempt to seriously illustrate the extent to which capitalism is a contributing factor.

Individualism has always reigned supreme as a principle upon which the ideal capitalist society is constructed. Individual effort, self-reliance, and independence are endorsed as the hallmarks of capitalism. As understood today, the notion of the individual has its origins in the feudal mode of production, and its emphasis on greater collectivist methods of labor—such as within the family or village—being surrendered to the compulsion of individuals, who have to be free to sell their labor power on the market. Prior to capitalism, life was conducted more as part of a wider social group, while the transition to capitalism developed and allowed for the emergence of the isolated, private individual and the nuclear, increasingly privatized family.50 Fromm contended that the promotion and celebration of the virtues of the individual means that members of society feel more alone under capitalism than under previous modes of production.51 Capitalism’s exaltation of the individual is made further apparent by its potent opposition to the ideals of collectivism and solidarity, and preference and incentive for competition. Individuals, it is said, must compete with each other on a general basis to enhance their personal development. More specifically, competition is, economically, one of the bases on which the market operates and, ideologically, corresponds to the widespread belief that, to be successful, one must compete with others for scarce resources. The consequence of competition is that it divides and isolates individuals. Other members of society are not considered as sources of support, but rather obstacles to personal advancement. Ties of social unity are therefore greatly weakened. Thus, loneliness is embedded within the structure of any capitalist society as an inevitable outcome of its value system.

Not only is loneliness integral to capitalist ideology, it is also exacerbated by the very functioning of capitalism as a system. As a result of capitalism’s inexorable drive for self-expansion, the growth of production is one of its elementary characteristics. Having become an axiomatic notion, rarely is the idea of expanded production challenged. The human cost of this is crippling as work takes precedence over investing in social relationships. Furthermore, neoliberal reforms have left many workers with progressively more precarious jobs and less protections, guaranteed benefits, and hours of employment—all of which have only aggravated loneliness. Amplifying the proletarianization of the labor force, with ever-more workers existing in a state of insecurity and experiencing increased exploitation, the centrality of work has become greater as the threat of not having a job, or being unable to secure an adequate standard of living, has become a reality for many in a “flexible” labor market.52 Individuals have no choice but to devote more time to work at the expense of establishing meaningful relationships.

The growing attention given to work can be illustrated in relation to working practices. Despite the fact that the average length of the working week increased in Britain following the financial crisis of 2007–09, the broader picture over the last two decades has officially been one of decline. Part-time workers, however, have witnessed the number of hours they work increase, along with the number of part-time jobs. Additionally, between 2010 and 2015, there was a 15 percent rise in the number of full-time members of the labor force working more than forty-eight hours per week (the legal limit; additional hours must be agreed upon by employer and employee).53 Furthermore, in 2016, one employee survey illustrated that 27 percent worked longer than they would like, negatively impacting their physical and mental health, and 31 percent felt that their work interfered with their personal life.54 Significantly, loneliness is not just a feature of life outside of work, but a common experience during work. In 2014, it was estimated that 42 percent of British employees did not consider any coworker to be a close friend, and many felt isolated in the workplace.

Greater engagement in productive activities at the expense of personal relationships has been labeled the “cult of busyness” by psychiatrists Jacqueline Olds and Richard Schwartz.55 While they accurately identify this trend, they nonetheless evaluate it in terms of workers freely choosing such a life. This elides any serious criticisms of capitalism and the reality that the cult of busyness has largely been an outcome of the economic system’s inherent need for self-expansion. Furthermore, Olds and Schwartz fail to accept the trend as a reflection of the structural organization of the labor market, which makes more work a necessity instead of a choice. The avoidance of loneliness and the search for meaningful relationships are fundamental human desires, but capitalism suppresses their satisfactory fulfillment, along with the opportunities to form common bonds of love and friendship, and to work and live in solidarity. In response, as Baran and Sweezy argued, the fear of being alone drives people to seek some of the least fulfilling social relationships, which ultimately result in feelings of greater dissatisfaction.56

Materialism and the Search for Identity and Creativity

For monopoly capitalism, consumption is a vital method of surplus absorption. In the era of competitive capitalism, Marx could not foresee how the sales effort would evolve both quantitatively and qualitatively to become as important for economic growth as it has.57 Advertising, product differentiation, planned obsolescence, and consumer credit are all essential means of stimulating consumer demand. At the same time, there is no shortage of individuals willing to consume. Alongside the acceptance of work, Fromm identified the desire to consume as an integral characteristic of life under capitalism, arguing it was a significant example of the uses to which human energies are directed to support the economy.58

With consumer goods valued for their conspicuity rather than their intended function, people have gone from consuming use values to symbolic values. The decision to engage in popular culture and purchase a type of automobile, brand of clothing, or technological equipment, among other goods, is frequently based on what the product is supposed to convey about the consumer. Frequently, consumerism constitutes the principal method through which individuals can construct a personal identity. People are emotionally invested in the meanings associated with consumer goods, in the hope that whatever intangible qualities items are said to possess will be passed on to them through ownership. Under monopoly capitalism, consumerism is more about consuming ideas and less about satisfying inherent biological and psychological needs. Fromm contended that “consumption should be a concrete human act in which our senses, bodily needs, our aesthetic taste…are involved: the act of consumption should be a meaningful…experience. In our culture, there is little of that. Consuming is essentially the satisfaction of artificially stimulated phantasies.”59

The need for identity and creative fulfillment encourages an insatiable appetite to consume. Each purchase, however, regularly fails to live up to its promise. Rarely is satisfaction truly achieved through consumption, because what is being consumed is an artificial idea rather than a product that imbues our existence with meaning. In this process, consumerism as a form of alienation becomes evident. Instead of consuming a product designed to satisfy inherent needs, consumer goods exemplify their synthetic nature via their manufactured meanings and symbolisms, which are designed to stimulate and satisfy a preplanned response and need.60 Any identity a person may desire, or feel they have obtained, from consuming a product, as well as any form of creativity invoked by a consumer good or item of popular culture, is false.

Rather than cultivating joy, the affluence of the monopoly-capitalist nations has bred a general widespread dissatisfaction as high value is placed on amassing possessions. While consumerism as a value exists in all capitalist societies, in those of greater inequality—with Britain displaying wider wealth disparities than most—the desire to consume and acquire greatly contributes to the emergence of neuroses, as the effort to maintain social status and emulate those at the top of society becomes an immense strain. The impact of this has been demonstrated within British families in recent years. In 2007, UNICEF identified Britain as having the lowest level of child well-being out of twenty-one of the most affluent Organisation for Economic Co-operation and Development nations. In response, an analysis of British families was conducted in 2011 comparing them to those in Spain and Sweden, countries that ranked in the top five for child well-being.61

Of the three nations, the culture of consumerism was greatest in Britain, as it was prevalent among all families regardless of affluence. British parents were considered more materialistic than their Spanish and Swedish counterparts and behaved accordingly toward their children. They purchased the most up-to-date, branded consumer goods, largely because they thought it would ensure their child’s status among their peers. This was a value shared by the children themselves, with many accepting that social prestige was based on ownership of branded consumer goods, which, evidence suggests, contributed to arising worry and anxiety, especially for children from poorer households who recognized their disadvantage. While a compulsion to purchase new goods continuously for themselves and their children was identified among British parents, many nonetheless also felt the psychological strain of attempting to maintain a materialistic lifestyle and caved to such pressures. Across all three countries, children identified the needs for their own well-being as consisting of quality time spent with parents and friends, and opportunities to indulge their creativity, especially through outdoor activities. Despite this, the research showed that, in Britain, many were not having such needs satisfied. Parents struggled to spend enough time with their children due to work commitments and often prevented them from participating in outdoor activities due to safety concerns. Subsequently, parents compensated for this with consumer goods, which largely failed to meet their children’s needs. As such, the needs of British children to form and partake in meaningful relationships and act creatively were repressed, and efforts to satisfy these needs through consumerism failed to bring them happiness.

Resistance as Class Struggle

While not denying the existence of biological causes, the structural organization of society must be recognized as having serious repercussions on people’s mental health. Monopoly capitalism functions to prevent many from experiencing mental well-being. Yet, despite this, the medical model continues to dominate, reinforcing an individualistic conception of mental health and obscuring the detrimental effects of the present mode of production. This oppresses users of mental-health services by subordinating them to the judgment of medical professionals. The medical model also encourages the suspension and curtailment of individuals’ civil rights if they experience mental distress, including by legitimizing the infringement of their voluntary action and excluding them from decision-making. For those who suffer mental distress, life under capitalism is frequently characterized by oppression and discrimination.

Aware of their oppressed status, users and survivors of mental-health services are now challenging the ideological dominance of the medical model and its obfuscation of capitalism’s psychological impact. Furthermore, they are increasingly coalescing around and putting forward as an alternative the need to accept the Marxist-inspired social model of mental health. The social model of disability identifies capitalism as instrumental to the construction of the category of disability, defined as impairments that exclude people from the labor market. Adopting a broadly materialist perspective, a social model of mental health addresses material disadvantage, oppression, and political exclusion as significant causes of mental illness.

In 2017 in Britain, the mental-health action group National Survivor User Network unequivocally rejected the medical model and planted social justice at the heart of its campaign. As part of its call for a social approach to mental health, the group explicitly denounces neoliberalism, arguing that austerity and cuts to social security have contributed to the increasing prevalence of individuals who suffer from poor mental health as well as to the exacerbation of existing mental-health issues among the population. Recognizing social inequality as a contributor to the emergence of poor mental health, National Survivor User Network proposes that the challenge posed by mental-health service users should be part of a wider indictment of the general inequality in society, arguing that “austerity measures, damaging economic policies, social discrimination and structural inequalities are causing harm to people. We need to challenge this as part of a broader social justice agenda.”62 Furthermore, the action group Recovery in the Bin positions itself and the wider mental-health movement within the class struggle, pushing for a social model that recognizes capitalism as a significant determinant of poor mental health. Moreover, representing ethnic minorities, Kindred Minds vigorously campaigns on an understanding that mental distress is less a result of biological characteristics and more a consequence of social problems such as racism, sexism, and economic inequality “pathologised as mental illness.”63 For Kindred Minds, the catalyst for deteriorating mental health is oppression and discrimination, with ethnic minorities having to suffer greater levels of social and economic inequality and prejudice.

Capitalism can never offer the conditions most conducive to achieving mental health. Oppression, exploitation, and inequality greatly repress the true realization of what it means to be human. Opposing the brutality of capitalism’s impact on mental well-being must be central to the class struggle as the fight for socialism is never just one for increased material equality, but also for humanity and a society in which all human needs, including psychological ones, are satisfied. All members of society are affected by the inhumane nature of capitalism, but, slowly and determinedly, the fight is being led most explicitly by the most oppressed and exploited. The challenge posed must be viewed as part of the wider class struggle, as being one front of many in the fight for social justice, economic equality, dignity, and respect.

David Matthews is a lecturer in sociology and social policy at Coleg Llandrillo, Wales, and the leader of its degree program in health and social care.

Notes

  1.  World Health Organization, Fact Sheets on Mental Health (Geneva: World Health Organization, 2017), http://who.int.

  2.  World Health Organization, Data and Resources (Geneva: World Health Organization, 2017), http://euro.who.int/en.

  3.  World Health Organization, Data and Resources.

  4.  Sally McManus, Paul Bebbington, Rachel Jenkins, and Traolach Brugha, Mental Health and Wellbeing in England: Adult Psychiatric Morbidity Survey 2014 (Leeds: NHS Digital, 2016).

  5.  Brett J. Deacon and Dean McKay, “The Biomedical Model of Psychological Problems: A Call for Critical Dialogue,” Behavior Therapist 38, no. 7 (2015): 231–35. Pharmaceutical companies who have identified it as a market opportunity have been the primary beneficiaries of this approach, exemplified by the proliferation of anti-depressants as illustrated by Brett J. Deacon and Grayson L. Baird, “The Chemical Imbalance Explanation of Depression: Reducing Blame at what Cost?,” Journal of Social and Clinical Psychology 28, no. 4 (2009): 415–35.

  6.  As exemplified by Jordan W. Smoller et al., “Identification of Risk Loci with Shared Effects on Five Major Psychiatric Disorders: A Genome-Wide Analysis,” Lancet 381, no. 9875 (2013): 1371–79. In this study, five of the most common mental-health disorders, including schizophrenia, bipolar disorder, and depression, were associated with genetic variations.

  7.  Deacon and McKay, “The Biomedical Model of Psychological Problems,” 233.

  8.  Social class is one of the most significant indicators of mental health, as evidenced by research within the social sciences dating back to the earlier part of the twentieth century. The first most notable study of this kind is Robert E. L. Farris and Henry W. Dunham, Mental Disorders in Urban Areas (Chicago: Chicago University Press, 1939), which identified higher rates of mental disorders in the poorest districts of Chicago. This was followed by, among others in both Britain and the United States, August B. Hollingshead and Frederick C. Redlich, Social Class and Mental Illness (New York: John Wiley, 1958); Leo Srole, Thomas S. Langer, Stanley T. Michael, Marvin K. Opler, and Thomas A. C. Rennie, Mental Health in the Metropolis: The Midtown Manhattan Study (New York: McGraw-Hill, 1962); and John J. Schwab, Roger A. Bell, George J. Warheit, and Ruby B. Schwab, Social Order and Mental Health: The Florida Health Study (New York: Brunner-Mazel, 1979).

  9.  Iain Ferguson, Politics of the Mind: Marxism and Mental Distress (London: Bookmarks, 2017), 15–16.

  10.  Paul Baran and Paul Sweezy, Monopoly Capital (New York: Monthly Review Press, 1966), 285.

  11.  Baran and Sweezy, Monopoly Capital, 346–47.

  12.  Baran and Sweezy, Monopoly Capital, 346.

  13.  Baran and Sweezy, Monopoly Capital, 364.

  14.  Baran and Sweezy, Monopoly Capital, 354–55.

  15.  Paul A. Baran, The Longer View (New York: Monthly Review Press, 1969), 92–111; Paul M. Sweezy, “Paul A. Baran: A Personal Memoir,” in Paul A. Baran: A Collective Portrait (New York: Monthly Review Press, 32–33. The unpublished chapter of Baran and Sweezy’s Monopoly Capital, entitled “The Quality of Monopoly Capitalist Society II,” drafted by Baran, had included an extensive section on mental health. That chapter, however, was not included in the book because it was still unfinished at the time of Baran’s death. Nevertheless, some elements of the mental-health argument were interspersed in other parts of the book. When “The Quality of Monopoly Capitalism II” was finally published in Monthly Review in 2013, almost sixty years after it was drafted by Baran, the section on mental health was excluded due to its incomplete character. See Paul A. Baran and Paul M. Sweezy, “The Quality of Monopoly Capitalist Society: Culture and Communications” Monthly Review 65, no. 3 (July–August 2013): 43–64. It is worth noting that the treatment of mental health in Monopoly Capital did not go unnoticed and was subject to criticism by Robert Heilbroner in a review in the New York Review of Books, to which Sweezy responded in a letter, defending their analysis in this regard. See Robert Heilbroner, Between Capitalism and Socialism (New York: Vintage, 1970), 237–46; Paul M. Sweezy, “Monopoly Capital” (letter), New York Review of Books, July 7, 1966, 26.

  16.  The influence of Fromm is evident in Baran’s work and correspondence. He studied Fromm’s The Sane Society, together with Marcuse’s Eros and Civilization and One Dimensional Man (in manuscript form). He was undoubtedly familiar with the wider body of work by both thinkers. While Baran was not in complete agreement with the details of Marcuse’s analyses, he openly acknowledged the importance and significance of his work, identifying Eros and Civilization as having great relevance to U.S. society and recognizing a psychoanalytical analysis as vital to understanding monopoly-capitalist society. See Nicholas Baran and John Bellamy Foster, The Age of Monopoly Capital: Selected Correspondence of Paul A. Baran and Paul M. Sweezy, 1949–1964 (New York: Monthly Review Press, 2017), 127, 131. See also the “Baran-Marcuse Correspondence,” Monthly Review Foundation, https://monthlyreview.org.

  17.  Erich Fromm, Beyond the Chains of Illusion: My Encounter with Freud and Marx (London: Continuum, 2009), 7.

  18.  Fromm, Beyond the Chains of Illusion, 35.

  19.  Bertell Ollman, Alienation: Marx’s Conception of Man in a Capitalist Society (Cambridge: Cambridge University Press, 1977), 131.

  20.  Karl Marx, Capital, vol. 1 (1867; repr. London: Lawrence and Wishart, 1977), 571.

  21.  Erich Fromm, Marx’s Concept of Man (London: Bloomsbury, 2016), 23–24.

  22.  Erich Fromm, The Sane Society (London, Routledge, 2002), 13.

  23.  Fromm, The Sane Society, 65.

  24.  Fromm, The Sane Society, 22.

  25.  Fromm, Beyond the Chains of Illusion, 27.

  26.  Fromm, The Sane Society, 27.

  27.  Fromm, The Sane Society, 28–35.

  28.  Fromm, The Sane Society, 35–36.

  29.  Fromm, The Sane Society, 37–59.

  30.  Fromm, The Sane Society, 59–61.

  31.  Fromm, The Sane Society, 61–64

  32.  Fromm, The Sane Society, 14.

  33.  Fromm, The Sane Society, 76.

  34.  Fromm, The Sane Society, 66.

  35.  Karl Marx, Economic and Philosophic Manuscripts of 1844 (1932; repr. Radford, Virginia: Wilder Publications, 2011).

  36.  Fromm, Beyond the Chains of Illusion, 63.

  37.  Fromm, The Sane Society, 173.

  38.  Investors in People, Job Exodus Trends: 2018 Employee Sentiment Poll (London: Investors in People, 2018), http://investorsinpeople.com.

  39.  Fromm, The Sane Society, 35.

  40.  Health and Safety Executive, Work Related Stress, Depression or Anxiety Statistics in Great Britain, 2018 (Bootle, UK: Health and Safety Executive, 2018), 3, http://hse.gov.uk.

  41.  Business in the Community, Mental Health at Work Report 2017 (London: Business in the Community, 2017), http://bitc.org.uk.

  42.  Baran and Sweezy, Monopoly Capital, 345.

  43.  Fromm, The Sane Society, 15.

  44.  Fromm, The Sane Society, 29.

  45.  Baran and Sweezy, Monopoly Capital, 347–48.

  46.  Jo Griffin, The Lonely Society? (London: Mental Health Foundation, 2010), 6–7.

  47.  Griffin, The Lonely Society?, 4

  48.  David Marjoribanks and Anna Darnell Bradley, You’re Not Alone: The Quality of the UK’s Social Relationships (Doncaster: Relate, 2017), 17–18.

  49.  Luc Goossens, Eeske van Roekel, Maaike Verhagen, John T. Cacioppo, Stephanie Cacioppo, Marlies Maes, and Dorret I. Boomsma, “The Genetics of Loneliness: Linking Evolutionary Theory to Genome-Wide Genetics, Epigenetics, and Social Science,” Perspectives on Psychological Science 10, no 2 (2015): 213–26.

  50.  Michael Oliver, The Politics of Disablement (Basingstoke, UK: Macmillan Press, 1990); Eli Zaretsky, Capitalism, the Family, and Personal Life (London: Pluto Press, 1976).

  51.  Fromm, The Fear of Freedom, 93.

  52.  See Ricardo Antunes, “The New Service Proletariat,” Monthly Review 69, no. 11 (April 2018): 23–29, for an analysis of the evolving insecurity of labor markets within the advanced capitalist nations and the hardening of proletarian divisions.

  53.  Trade Union Congress, “15 Per Cent Increase in People Working More than 48 Hours a Week Risks a Return to ‘Burnout Britain’, Warns TUC,” September 9, 2015; Josie Cox, “British Employees are Working More Overtime than Ever Before—Often for No Extra Money,” Independent, March 2, 2017.

  54.  David Marjoribanks, A Labour of Love—or Labour Versus Love?: Our Relationships at Work; Relationships and Work (Doncaster: Relate, 2016).

  55.  Jacqueline Olds and Richard Schwartz, The Lonely American: Drifting Apart in the Twenty-First Century (Boston: Beacon Press, 2009).

  56.  Baran and Sweezy, Monopoly Capital, 347–48.

  57.  Baran and Sweezy, Monopoly Capital, 115.

  58.  Fromm, Beyond the Chains of Illusion, 63.

  59.  Fromm, The Sane Society, 129-130.

  60.  Robert Bocock, Consumption (London: Routledge, 2001), 51.

  61.  United Nations Children’s Fund, Innocenti Report Card 7: Child Poverty in Perspective: An Overview of Child Well-Being in Rich Countries (Florence: UNICEF Innocenti Research Centre, 2007), http://unicef-irc.org.

  62.  National Survivor User Network, NSUN Manifesto 2017: Our Voice, Our Vision, Our Values, (London: National Survivor User Network, 2017), http://nsun.org.uk.

  63.  Raza Griffiths, A Call for Social Justice: Creating Fairer Policy and Practice for Mental Health Service Users from Black and Minority Ethnic Communities (London: Kindred Minds, 2018).

The Nakba Generation and the Makings of Palestinian Revolution

By Abdel Razzaq Takriti

The Palestinian revolution was created by the men and women who lived through the experience of the Nakba (the Catastrophe). These revolutionaries identified themselves as ‘The Nakba Generation’, and their world can be understood only in light of this foundational event. As with all collective tragedies the Nakba can be approached in a number of ways. Most commonly it is defined in terms of the number of people uprooted from their homes; the forcible expulsion and dispossession of 750,000-950,000 Palestinians; the violent expropriation of 78% of their native lands by recently arrived European Jewish settlers; the death of more than 12,000 Palestinians over 1947 and 1948 along with the injury of tens of thousands; the massacre of hundreds of villagers and townspeople in nearly three dozen localities.

Yet these numbers do not capture the meaning of the Nakba, which is better grasped through the now thousands of oral narratives and memoirs of the period that have been recorded, filmed, written down, and published. Each highlights the seminal nature of the event, and the Nakba’s overwhelming impact upon the lives of those who experienced it. Amongst these histories there is a specificity to revolutionary recollections. These do not only describe the moments of individual and collective destruction of home and society; they allow us to understand the centrality of the experience of dispossession to the formation of Palestinian revolutionary consciousness.

The first accounts here are by Salah Khalaf (Abu Iyad) and George Habash (Al-Hakeem), two young men who went on to become leading revolutionaries. Their recollections give us a sense of their secondary socialisation prior to the Nakba. Both figures were involved in anti-colonial activities as school students in Jaffa and Lydd respectively, and their engagement took the shape of occasional mobilisations within resistance structures that had existed in Palestine during the late British Mandate period. In the case of Abu Iyad, this is seen in his participation in the Ashbāl (Lion Cubs) section of the al-Najjada organisation, a type of patriotic boy scouts’ activity. As for Habash it was reflected through his participation in school strikes and national demonstrations. More significantly, both accounts illustrate that a national tragedy, affecting an entire people, was witnessed and experienced at an extremely intimate level. Neither Khalaf nor Habash heard of these events through the radio, a newspaper, or even a parent, grandparent or other relative: they lived through the unfolding collective disaster themselves.

The factual record of the Nakba is growing rapidly, and researchers are unearthing atrocities whose memory had hitherto been overlooked. These moments of profound national loss altered the lives of a large number of future Palestinian leaders and cadres. One example is the Tantura massacre, during which dozens of inhabitants from the village were slaughtered. ʿAbd al-Razzaq al-Yahya, a young cadet from this village (and a future commander of the Palestine Liberation Army) gives his account here. His memories reflect the anguish and concern he experienced as he learnt of the massacre while receiving military training in Syria, and the profound marks it left on his family and himself.

One of those mentioned in this source is ʿAbd al-Qadir al-Husayni, who lost his life during the battle for Palestine. Such iconic figures were revered on both a national and a broader Arab scale, and had a stature that can be seen in any macro-historical account. However, the experience of the Nakba can also be approached most usefully micro-historically. At a grassroots level, memories of resistance were connected to local as well as national experiences. Most fighters (especially in rural districts) did not publish memoirs, but their accounts circulated orally, creatizing the foundation for a growing literature of local Palestinian histories. A typical example is the discussion of the village of Hamama in the ͑Asqalan district authored by a son of the village. Such sources provide a rich description of the lives of rural men and women that would otherwise be overlooked, recording the resistance of those that fought and lived, as well as the names of those that died.

A recurring theme in such accounts is the imagination and ingenuity of fighters in devising methods of resistance in the face of superior Zionist strength and inadequate Arab army support. One such description, of the defense of Salamah village, describes the benefits of shifting political organisation for the defense of a town from its notables to the youth, through elections. For many future revolutionaries growing up in the refugee camps of the 1950s, these stories of fighters from their own villages had a deep influence on their worldviews and future choices. Equally influential was a sense of the political and military helplessness that surrounded the experience of dispossession. Palestinians lacked adequate organisations, weapons, or training to confront the scale of the military assault waged against their them. This predicament created the impetus for more organised future revolutionary involvement, one that could provide a concrete means to reverse their dispossession from their homes.

The absence of powerful and effective organisations on the eve of the Nakba was due to a variety of factors. Most important was (and as noted by Abu Iyad), the wholesale destruction of organised political activity by the British colonial power during the 1936-39 Palestinian revolt, critically weakening Palestinian capacity for resistance in 1948. Yet there was widespread resistance: as the memoirs of Ahmad al-Yamani (Abu Mahir) show, huge effort was exerted on local levels to withstand the existential crisis then faced by Palestinians. Abu Mahir, for instance, drew on his experience as a trade union organiser and working class activist to establish local committees in the Galilee district surrounding his village Suhmata. This initiative eventually collapsed through an overpowering military conquest, and ultimately the inhabitants of the district were all forced out of Palestine. Before they were expelled, some were thrown into forced labour camps, as described here, or coerced into acting as servants for Zionist fighters.

The urban notable leadership did not possess either material or military backing to prevent this national destruction, nor did they have the political capacities to represent their people, or preserve their country intact. The most ambitious of their political initiatives, in the immediate aftermath of the Nakba, was the All-Palestine Government, whose founding declaration is presented here. The government was established on 22 September 1948, at a time when the Nakba was still unfolding. Although its official capital was Jerusalem, its actual headquarters were in Gaza before moving (under Egyptian pressure) to Cairo. Its President (Haj Amin al-Husayni), Prime Minister (Ahmad Hilmi ʿAbd al-Baqi Pasha), and the cabinet were made up of ministers all drawn from urban notable backgrounds.

In theory this institution (recognised by the Arab League states except Jordan) had a mandate that extended over the entirety of Palestine. However, by the end of the war the state of Israel had just been established over 78% of the British Mandate Palestine’s territory; the remaining 22% of the country was now referred to as “the West Bank and Gaza Strip”. Those Palestinians remaining in territories lost in 1948 were subjected to strict Israeli military rule and martial law, while the West Bank was annexed by the Hashemite Kingdom of Jordan. Only a very small corner of Palestine, the Gaza Strip, was theoretically under the domain of the All-Palestine Government. Even there however, political, military, and financial control was firmly held by the Egyptian administration. So, by the end of the 1948 war, Palestine was erased from the political map.

Under such extreme conditions of external colonial and regional domination, the All-Palestine government proved unable to advance their people’s cause. The core demand of Palestinian refugees to return to their homes and lands was completely rejected by the new Israeli state. A tiny number of refugees smuggled themselves back into their country, including political figures affiliated with the Communist Party such as Emile Habibi and Emile Touma. They became prominent leaders within the ranks of Palestinians who remained within the boundaries of the newly established Israeli state.

The political and humanitarian outcomes of the 1948 War created major transformations in regional political thought, as Arab intellectuals began to grapple with the outcome of the war and its cataclysmic implications. Amongst the most significant texts to emerge was The Meaning of Disaster (Maʿana al-Nakba). This classic text, published in August 1948, was written by Constantine Zurayk, a Syrian professor at the American University of Beirut (AUB), and one of the foremost Arab intellectual figures of the mid 20th century. It was here that the word “Nakba” was first used as a description of the series of events of 1947 to 1948 in Palestine. These events were not only catastrophic for the Palestinians, wrote Zurayk, but for the Arabs as a whole. In his estimation, the catastrophe was caused by the absence of a modern political structure that could liberate the Arab world from foreign dominance and control. Therefore, reversing the Nakba required Arab political and territorial unity, as well as economic and social modernisation. This great transformation, in Zurayk’s conception, could only come about through a young revolutionary elite that possessed a modernising social and political outlook and impeccable moral credentials. From the perspective of Palestinian revolutionary history, perhaps the most important passages here pertain to the critical step this elite must undertake, which was to “organise and unify itself into well-knit parties and organisations.”

The theory of revolutionary transformation articulated by Zurayk belongs to the well established vanguardist tradition in modern political thought. What is most relevant to the generation of the Nakba is its immense impact on the Arab political scene. One of the book’s immediate and direct effects was the establishment of a group that eventually took the name the Movement of Arab Nationalists (MAN) in Beirut. The next reading is from the memoirs of one of its founders, Ahmad al-Khatib, who was a Kuwaiti medical student in 1948. Al-Khatib was part of a circle of students from various Arab countries, including George Habash, Wadiʿ Haddad, and Hani al-Hindi, all closely connected to Zurayk, and highly influenced by The Meaning of Disaster. Giving a sense of the intellectual development of this group, al-Khatib’s memoirs show how the aim of reversing the Nakba propelled him and his comrades to seek the transformation of the Arab political reality by creating a clandestine network operating across the region. Al-Khatib established the Kuwaiti branch of this network, which was soon to become the most important political movement in that country, and a firm base for pan-Arab popular action towards the liberation of Palestine.

Al-Khatib was part of a generation that understood the cause of Palestine as belonging to them as much as it belonged to the Palestinian people. However, his experience of the Nakba was more direct than most. His time as a medical volunteer in ʿAin al-Hilweh refugee camp for Palestinians in the south of Lebanon filled him with frustration with “the Zionists, the countries that supported them, and the Arab parties and countries that failed the Palestinians.” This frustration provided the impetus to chart a path influenced by the legacy of the previous generation of Palestinian revolutionaries. Along with George Habash and Wadiʿ Haddad, al-Khatib would regularly visit an injured old fighter, Ibrahim Abu Dayya. Abu Dayya taught them patriotic songs and shared his vast experience of armed struggle in great detail. He had participated in the 1936 revolt, but had really gained fame and distinction during the 1948 war, when he was a leading military commander with a famous victory at the battle of Surif. Severely wounded after being hit with seven bullets during a successful attack on Ramat Rahil, he eventually ended up in the AUB hospital in Beirut. On the news of his death in March 1952, he was eulogised in the recently established newspaper al-Thaʾar, the earliest publication of the Movement of Arab Nationalists. Here, the young generation of revolutionaries vowed, in his memory, to revive the struggle, drawing on his rich historical legacy.

While prominent fighters like Abu Dayya were remembered by name, ordinary people involved in the struggle for Palestine lived on in collective forms such as literature. Their experiences were reconstructed in the works of revolutionary authors such as Samira Azzam, who experienced the Nakba as a 20-year-old young woman and became active in the Palestine Liberation Front-Path of Return group in the 1960s. Her short story Bread of Sacrifice (1960) approaches the Nakba from the standpoint of Palestinian urban resistance. Set on the eve of the fall of Haifa, April 22 1948, the story is underscored by romantic motifs, and culminates in a tragic ending. Yet tragedy here signals an on-going grievance that is a source of renewed mobilisation. Significantly, this mobilisation draws upon the contributions of women as well as men. As Azzam’s heroine Suʿad makes clear, confronting the Nakba was a natural and essential human need experienced regardless of gender, and challenging patriarchal authority was the first step towards women’s participation in the revolutionary struggle to return home.

Beyond its defining impact on Palestinian and Arab grassroots political movements, the Nakba also shaped the experience of a generation of Arab leaders who assumed power through revolutionary action in the 1950s. Many had participated in the Palestine War, fighting in their countries’ armies following the Arab declaration of war in May 1948. The most prominent of these was Gamal Abdel Nasser, whose time in Palestine influenced the future course of the Palestinian revolution; his approach to the cause, his understanding of it, and his sympathy with it cannot be viewed in isolation from his experience of the Nakba, as seen in his memoirs. For members of his generation, this event was a defining moment that had altered the fate of the region for decades to come.

Republished from The Palestinian Revolution, a bilingual Arabic/English online learning resource that explores Palestinian revolutionary practice and thought from the Nakba of 1948, to the siege of Beirut in 1982

Sources

1. Iyad, Abu (Salah Khalaf). My Home, My Land: A Narrative of the Palestinian Struggle, New York: Times Books, 1981 (pp. 3-12).

2. Habash, George. al-Thawriyun La Yamutun Abadan. Beirut: Dar Al-Saqi, 2009 (pp.27-30).

3. Al-Yahya, ʿAbd al-Razzaq. Bayn al-ʿAskariya wa-l-Siyasiya. Beirut: Institute for Palestine Studies, 2006 (pp. 39-44).

4. Abu ʿAwda, Ali. Qariyat Hammama: Tarikh wa Turath wa Ansab. Gaza: Samir Mansour Library, 2015 (pp. 582-599).

5. al-Yamani, Ahmad Husayn Tajrubati Maʿa al-Ayyam. Damascus: Dar Canaan, 2004. (pp. 153-174 & 193-205).

6. Declarations of the All-Palestine Government, September – October 1948 in Documents on Palestine Volume II: 1948-1973, Jerusalem: The Palestinian Academic Society for the Study of International Affairs, 2007.

7. Zurayk, Constantine, The Meaning of the Disaster. Beirut: Khayat's College Book Cooperative, 1956 (pp. 2-3, 34-37 & 42-45).

8. al-Khatib, Ahmad. Kuwait: Min Al-Imara Ila al-Dawla, Dhakariyat al-ʿAmal al-Watani wa-l-Qawmi. Beirut: The Arab Cultural Center, 2007 (pp. 72-83).

9. “Ibrahim Abu Dayya” [Obituary]. Al-Tha’r (Beirut), Thursday 20 November 1953 (p. 8).

10. ʿAzzām, Samīra. Khobz Al-Fida’i. Beirut: Dar al-Awda, 1956.

11. League of Arab States. Arab League Declaration of War. Damascus, 15 May 1948.

12. Abdel Nasser, Gamal. “Memoirs of the First Palestine War, Part I”. Akher Sa’a (Cairo), April 1955.

13. Photographs of Lydda and Jaffa before 1948. Library of Congress.

Sorry to Bother You with Twelve Theses on Boots Riley's "Sorry to Bother You": Lessons for the Left

By Bryant William Sculos

Originally published in 2019 in Class, Race and Corporate Power.

1.   Films thus far have merely interpreted the world; the point however is to change it….

This would be more appropriate as thesis eleven, but it is a crucial starting point for what follows. No matter how radical, no matter how popular, a critical film is, a film by itself, not even one as prescient and valuable as Sorry to Bother You is, is enough to change the world. Not that anyone would suggest that it could be, but radical films can serve important purposes in the struggle against capitalism and various forms of oppression. A good radical film can inspire and even simply entertain those engaged in struggle—or those thinking about becoming more active. Sorry to Bother You will not change the world, but it can be an important basis for motivation, critical conversation, and necessary enjoyment for those in struggling to do just that.

2.   Tactics should always be informed by an organized strategy.

Sorry to Bother You highlights the difference between pure subversive tactics and an organized strategy for resistance. In the film there is a group of anarchist-types, of what size or of what degree of organization the audience never sees, whose primary role in the film is to highlight the impotence of pure tactics (in this film, this amounts to clever vandalism) disconnected from a coherent strategy for organized opposition. Juxtaposed to these tactics we see the hard work of organizing a workplace and an eventual strike. While the strike may not have heralded the end of capitalism, the audience bears witness to the clear difference in results (including both the response of the capitalist class and their police force as well as the ability of the strike to bring new layers of people into struggle).

3.   As important as the superiority of tactics informed by an organized strategy is, it is perhaps as important how those on the left address their internal disagreements about strategies and tactics.

There is a subtle scene between Squeeze (the labor activist attempting to organize the workers at the telemarketing firm, played by Steven Yeun) and Detroit (perhaps the best radical feminist of color ever seen in a popular US film, played superbly by Tessa Thompson). Squeeze becomes aware that Detroit is part of the anarchist group doing the anticapitalist vandalism and instead of criticizing Detroit’s tactics, Squeeze takes the opportunity to appreciate that they are both on the same side of the struggle. This solidaristic interaction serves as the basis to build deeper, more active solidarity in the future (some of which we see later in the film). It is often difficult for those on the left to ignore or at least put aside disagreements over tactics and strategy, and sometimes it is important that the Left not leave disagreements unaddressed, but Sorry to Bother You provides some insight into how the Left can deal with internal, and interpersonal, disagreements in ways that do not further alienate us from one another. After all, the Left needs all the comrades it can get. What makes someone a comrade is a contentious issue to be sure, but it is an important one that the Left should continue to reflect on.

4.   Solidarity across identities is crucial.

Perhaps one of the most obvious—though no less important—lessons from Sorry to Bother You, with its awesome diverse cast and characters, is that class has colors and genders and a variety of other identities that come with their own unique oppressions that condition the experience of class in diverse ways. Not only does the film illuminate the intersections of racism and capitalism (the “white voices” are the stuff of film legend here), but we also see cross-racial, cross-gender, and even cross- (fictional) species solidarity. If Sorry to Bother You does one thing well (and it does way more than just one thing well), it is expressing the importance of building this kind of intersectional solidarity, as well as how the variable experiences of class can be navigated without chauvinism or exclusion. While the treatment of non-fictional racial and gender solidarity is powerful in its own right, Boots Riley’s use of the (for now…) fictional equisapiens drives the point home. Ending the exploitation of some group at the expense of others can never be an acceptable Left position.

5.   Art can be radical, but not all subversive art is radical, at least not on its own.

Detroit, in addition to her day job as a sign twirler and then as a telemarketer, is an artist. Beyond the politics of Sorry to Bother You, the film also delves into the difficulty of being a subversive artist within the confines of capitalism, which demands that all art be commodifiable in order to be of any value. Despite Detroit’s best efforts to resist this pressure, we see her engage in a powerful and uncomfortable piece of performance art where her audience is asked to throw things at her, including broken electronics and blood-filled balloons. The scene is a bit of a parody of ostensibly “radical” art that is consumed by a primarily bourgeois audience. Subversive art that challenges the commodity-form can itself become commodified, but it can still be useful as a foundation to challenge artistic norms and social conventions, break down the barrier between performer and audience. However, even at its best there is no guarantee that anything will fundamentally change because of these dissensual elements. Sorry to Bother You is a better example of what radical, subversive art can be than the artistic performances it portrays—though neither one is the basis for revolutionary activity. While the critical theorists and postmodernists of the late twentieth century are right to emphasize the importance of aesthetics in radical politics and resist the temptation, embodied most noticeably in socialist realism, to use art strictly instrumentally, art disconnected from organized struggle is bound to be as ineffective as any tactic disconnected from organized struggle. Sorry to Bother You does not provide a clear alternative, but it does provide a powerful basis to think through the question of how art can relate to radical politics, and radical politics to art, effectively.

6.   Material conditions are shaped by ideological conditions, which in turn affect our psychologies.

As the protagonist Cassius “Cash” Green (portrayed by Lakeith Stanfield with incredible complexity and skill to make the audience cringe in every instance they are supposed to) moves up the ladder at the telemarketing company, after living in poverty for years, his perspective on poverty and the plight of workers shifts in perverse but predictable directions. Consciousness is never one-to-one with class position, something that is perhaps still too obvious for the Left to effectively grapple with, but the radical beauty of Sorry to Bother You is how well Boots Riley is able to show how consciousness changes as wealth (though not always identical to class position) increases. Capitalism as a whole dehumanizes even those who benefit from it, though workers and the poor and oppressed should have little patience or sympathy for those who benefit unequally from the exploitation they reproduce. As difficult as it is, it is important to remember this, that even as capitalists and the defenders of capitalism come to personify the evils of capitalism, they too are driven by the heinous psycho-social incentives of the system. While this is, in itself, important to be cognizant of, it is more important to be aware of the process through which this happens to middle class people, and even workers fortunate enough to escape the dregs of poverty wages.

7.   Contacting your elected officials is not nearly enough and can actually be demoralizing and demobilizing.

One of the best scenes in the film, enhanced by the speed with which is begins and ends, is when Cash decides to make public the genetic alteration plans of Steve Lift (CEO of the Amazon-like WorryFree, played by Armie Hammer). Cash goes on an absurd reality TV show and various news programs to tell the world about the equisapien experiments and implores people to contact their elected officials. The montage ends with WorryFree’s stock rising and the general public excited about the new technological developments. Nothing changes. The lesson here is that Cash was relying on the representatives of the system that encourages the kinds of perversity that Steve Lift represents to solve the problem. Cash encouraged people to place their hope in decrepit politicians. The audience experiences the results too quickly. The montage is powerful as it stands, but it is worth questioning whether the full range of critical points here might be lost on even a well-focused self-reflective audience (though I noticed so perhaps I’m the one being too cynical). Cash placed his hope in the automatic negative reactions of people—people who have been conditioned by capitalism to view all technological developments as progressive and liberating—to resist those changes. Back in the real world, while there are some instances where outrage may seem (or even actually be) more or less automatic, there is often unseen or unacknowledged organizing and propagandistic work being done to produce an effective public reaction. The best recent example of this is from the 2017 airport protests/occupations in reaction to President Donald Trump’s Muslim ban. While some of the people showed up at the airports spontaneously, there were also a number of left-wing groups, of diverse politics, working to make these actions effective. It is likely we would not have witnessed the positive results we saw from these actions had it not been for the quick, organized work of activists on the ground. And yet, it all appeared rather spontaneous.

8.  The truth is not enough, and it will not set us free. Truth is not irrelevant, but it is not enough for the Left simply to be “right.”

Related to thesis 7, Cash relies on his exposing the truth to the world to be the catalyst for widespread resistance to the practices of WorryFree. Mind you, this is all taking place in a world where all of the other dehumanizing practices of WorryFree, such as: lifetime contracts for workers, with all room and board provided but without pay, are deemed acceptable. Why would artificially producing human-horse hybrid workers be any different? While there is a vital educational role for the Left to play in providing the factual basis for the need for organized resistance and building an alternative to racist, patriarchal, imperialist capitalism, these facts are not enough. Facts can be interpreted in various ways and perverted by the mouthpieces of capitalism, often most egregiously by the ostensibly liberal vanguard of “progressive” capitalism. The Left needs to not only be “right” but it also needs to provide deeper context and present viable options to pursue. Put differently, in addition to having the truth on its side, the Left needs to be persuasive.

9.   Automation is complicated and likely will not take the forms or have the effects the public are often led to believe it will have.

The world has been browbeaten into thinking that the worst consequences of increased automation in the twenty-first century will be mass unemployment. Sorry to Bother You, believe it or not, provides a glimpse at one more realistic alternative—as well as a basis for a more honest look at the effects of automation. First, as we have seen throughout the history of capitalism, workers themselves, both physically and psychologically, are made into automatons. Second, the worst consequences of automation is not joblessness but deskilling. Part of the automation of human beings is the decreased cognitive and creative labor that more and more jobs will require or allow. Companies, whether it is WorryFree or Amazon, would much prefer the less expensive route of encouraging society, primarily through culture and schooling, to produce less thoughtful, more compliant workers, rather than spend huge sums of money on automation technologies that could become obsolete within a few years. Automation technology under capitalism is expensive. On the flipside, people under capitalism have been made to be quite inexpensive. Maybe we all will not be turned into human-horse hybrids, but given the trajectory of undemocratic automatic in the early years of the twenty-first century, we will not likely be looking at a Jetsons-esque lifestyle for everyone. People will likely continue to be subjected to intense pressures to physically, psychologically, and chemically alter themselves in order to acquire even slightly higher wages.

10.  People, especially workers within capitalism, are willing to accept very little money or benefits in exchange for their labor and even their lives.

Capitalist exploitation and oppressions degrade people. Capitalist ideology convinces people that they are merely worth whatever some boss is willing to pay them—and they are fortunate to have what little they have. After all, there are plenty of people with less. This reality puts impoverished workers in a terrible situation when bosses try to buy them off to undermine labor organizing or threaten a worker with firing for talking about politics at work. This reality is also part of the root cause of conservative labor union practices, which often sacrifice anything beyond moderate gains in wages and benefits for worker compliance. The promise of a more lavish lifestyle, new clothes and a new car (or really just a car that is reliable) is what motivates Cash to sell-out. Scabs may indeed be the scum of the Earth from a labor organizing perspective (and there’s no reason to think otherwise), but they are motivated by the very same things that motivate workers to sell their labor for a wage in the first place. So really, besides the immediacy of the betrayal, what is the difference between a scab and worker who refuses to join their union or a worker who does not vote to support a strike? The results and the motivations are fundamentally identical. This is not a defense of scabbing (as if such a defense were actually possible), but it is a lesson that needs to be learned. Capitalist ideology is extremely powerful, and it compels us all in various ways to become subjects of our exploitation and the exploitation of others. Scabs and other types of non-class-conscious workers are as much a product of capitalism as the credit card is.

11.  Sorry to bother—and even betray—you, but apologies and forgiveness matter.

Even after Cash betrays his fellow-workers and friends by crossing their picket lines multiple times, once he realizes his grave error and is determined to join them in struggle, his friends forgive him. They accept his apology. The apology does not change what Cash did, but it reflects his commitment to doing the right things moving forward. This might be one of the hardest lessons for the Left to learn from this movie. How does one forgive someone who has betrayed them, especially when it was not just a friendship that was betrayed but an entire movement? However, put differently, how can the Left ever be successful moving forward without the capacity to forgive and work alongside those who have actively worked against the Left in their past? Where is the place for former liberals (or even former conservatives or reactionaries)? Where is the place for former scabs? Sorry to Bother You argues that despite the awfulness of one’s past positions and actions, the answer to these two preceding questions is: among the Left. Very few people are born into radical politics, and almost no one holds the right views from the start, and so people need time to learn and grow. Sometimes it is a very longtime filled with egregious beliefs and behaviors—but if the Left is to ever be effective, it will be populated mainly by these kinds of people.[1]

12.  The first win (or loss) is only a beginning…

Sorry to Bother You ends with a victory of sorts. A small one. Without spoiling too much, the lesson here is that strikes, whether successful or not, can only ever be the start of a revolutionary movement. Same for protests. Protests in and of themselves are not going to bring down a government or a political-economic system. Strikes will not either. There is plenty of debate on the Left about whether a mass general strike could do that, but even with something as powerful as a general strike (which is really only practically imaginable with preliminary strikes and protests preceding it) it would be unlikely on its own to replace capitalism with socialism (or whatever your preferred label for a democratic, egalitarian form of postcapitalism is). Revolutionary transformation is not something that can be won or lost overnight, with one victory—nor can it be lost with one loss, by one strike that fails or never happens, by one protest that has low turnout or fails to motivate further actions. Hope is crucial, but it must be tempered by a realistic pessimism regarding the struggle ahead. There will be many loses and hopefully many more wins—but the struggle continues. Even if capitalism were successfully dismantled, what replaces it will also be an object of struggle, one that will require that we learn as much as we can from all the struggles that precedes it.

 

Bryant William Sculos, Ph.D. is Visiting Assistant Professor of global politics and theory at Worcester State University. He was formerly a Mellon-Sawyer postdoctoral fellow at the University of Massachusetts Amherst and 2019 Summer Fellow at the Institute for Critical Social Inquiry at the New School for Social Research. Bryant is the Politics of Culture section editor for the open-access journal Class, Race and Corporate Power and contributing editor for the Hampton Institute. Beyond his work for the aforementioned outlets, his work has also appeared in New PoliticsDissident VoiceTruthoutConstellationsCapitalism, Communication, & Critique (tripleC), New Political Science, and Public Seminar. He is also the co-editor (with Prof. Mary Caputi) of Teaching Marx & Critical Theory in the 21st Century (Brill, 2019; paperback forthcoming July 2020 with Haymarket Books).

Notes

[1] Although she was writing about how socialists should deal with liberals at Women’s Marches, Keeanga-Yamahtta Taylor’s writings served as crucial inspiration for this point. See: “Don’t Shame the First Steps of a Resistance” in Socialist Worker, Jan. 24, 2017. Available online at: https://socialistworker.org/2017/01/24/dont-shame-the-first-steps-of-a-resistance.