industry

Public K12 Education as a Capitalist Industry: A Political Guide for Radical Educators and Organizers

By Roger Williams

When I look into the face of a student, I see a human face. As an educator in schools there's a feeling of responsibility that pulls on me to preserve their humanity, partly by my own efforts to make things fair and keep them safe in school and partly by helping them learn the skills to make things fair and keep themselves safe when they enter the "real" world. How to be faithful to the whole of a child's current being and future potential is the daunting task all educators face. Even under perfect conditions this task is difficult enough. Under the conditions of the education system we find ourselves in this task is all too often impossible.

The multitude of problems in the school system leads any caring educator to ask larger questions about why things are the way they are. "Life's not fair" is one answer, one we tell ourselves as often as we tell our students. If we don't see agency in ourselves or in others, accepting the problems of the existing world as inevitable can be the first step in hardening ourselves and others as a strategy for mental and biological survival. "Life's not fair, but…" accepts the world as it is in the present but makes space for the possibility of the world to be changed in the future.

When an educator looks a student in the eye, what about their economic relationship shapes what the educator sees? The educator is paid to be there and the student is compelled to be there to learn skills and get credentials that they'll need later to get a job. These are partly class relations, relations of people in specific economic positions who encounter each other in the context of larger economic systems.

{My most dispiriting encounter with the education system occurred when I was teaching 40 hours a week at a private summer school in Los Angeles making $10/hr. My job was to force a classroom full of 6th graders to do worksheets all day, five days a week. The curriculum was a stack of photocopies of the worksheet pages from outdated textbooks. Because this was summer and kids hate staying indoors and doing worksheets when they should be outside playing with their friends, my students needed a fair amount of "cajoling" to complete their worksheets. When the students weren't doing their job and I was insufficiently forceful in nudging them, my supervisor would come in and yell at the kids extra-loud, partly to whip them into shape and partly to show me how it's done. It was humiliating for my students and for me. I felt like I was destroying something in these kids and I couldn't bear it. I quit after only working there a month even though I really needed the money.}

Capitalism looks different across different industries, regions, cultures, and workplaces. Those of us who want to build a movement against capitalism should always be thinking through ways of applying anti-capitalist analysis to our organizing and making those ideas relevant to the communities we're organizing in. At first blush none of the traditional economic categories of capitalism apply to public education, but deeper inquiry reveals that these economic categories are still very present and have merely taken on modified forms.

Those of us participating in or eagerly observing the recent tide of militant educator organizing and strikes could benefit from a more theoretical grounding of leftist ideas in the analysis of our schools. This post takes an economic look at the education system from the perspective of educators as workers under capitalism.


Capitalism vs. Humanity

The education system is an enormously complex system that fulfills various social roles and is under a litany of often opposing pressures. Trying to make sense of it is a tricky task, but trying to make sense of it in isolation from larger socio-economic pressures is like explaining the orbit of the planets while ignoring the gravity of the sun. The key to critiquing the K12 education system under capitalism is first identifying what capitalist education is and then measuring how distant that is from an education system that meets the full range of human needs and explores the full range of human capacities.

Any social system is designed to embody certain values. If democracy, fairness, human flourishing, and equality are fundamental and interconnected values we want to see in society, those are the values that should be embodied in an education system .

Capitalism has a separate logic, whereby the values of those empowered by capitalism (the rich who own the companies and the real estate) are prioritized above the values of those who are marginalized by capitalism (those who work for a living). Capitalism also works by privileging and marginalizing different groups of people according to race, gender, sexuality, and other social markers. Getting a clear image of capitalist education then is about figuring out how capitalism prioritizes the needs of the power-holders under capitalism while shunning the needs of those disempowered by capitalism.

Distinguishing features of capitalism's realization in the education system are the following:

  1. The primary stakeholders in the education system are given little formal influence in how schools are run. Students, educators, and parents don't govern the schools by setting and implementing policy, principals and superintendents do. The decision-making structure in the school is largely the same as the decision-making structure in the factory. This is a subversion of democracy in the education system.

  2. The supposed success of one's education is defined in terms of test scores on highly standardized tests and narrow curriculum, prioritizing math and reading over art, music, emotional intelligence, etc… These narrow curriculum are designed to meet the more narrow needs of employers to make profit off of workers over and against the needs of young and developing humans. Students and teachers alike are disciplined and controlled around maximizing these test scores, much like workers are disciplined to maximize profits in the private sector. This is a subversion of fairness and human flourishing in the education system.

  3. Funding for schools comes from taxes, and the rich have incentives to try to cut taxes because of the progressive and redistributive nature of taxation, including taxes that pay more to fund the education of kids other than their own. To the extent that the rich do submit to paying taxes for education, they prioritize the funding and quality of schools for their kids over the funding and quality of schools for poor kids. This is a subversion of equality in the education system.

The features of an education system that would be based on human needs and values would be a photo-negative of those we find under capitalism:

  1. The primary stakeholders in the education system should have individual and communal self-determination over decision-making.

  2. Education should aim for a holistic understanding and serving of the needs and interests of children apart from their later roles as sponges to be squeezed for profit in the job market.

  3. Resource allocation for education should be based on meeting child and educator needs instead of on meeting the needs of rich taxpayers.

There's a tendency among even progressives and lefties, including educators, to see capitalism as somehow totally separate from the education system because it's supposed that the education system is state-funded, there isn't a profit motive, and there's not some specific product being produced for market. I think these assumptions are false and lead to counter-productive strategies for fighting back.

The prototypical capitalist relation is that between the worker in a factory manufacturing commodities and the capitalist who owns the factory and who pays for the workers' labor in return for ownership of what the worker produces. In selling the product, the capitalist aims to make a profit by generating revenue that runs above costs from labor, raw materials, and so on. This boils down class relations to their barest elements and is still a useful reference point, but what capitalism looks like is different in each context, especially in the 21st century US where factory manufacturing plays a much smaller role in the economy than it did 100 years ago.

As in any system of domination and exploitation, under capitalism there is always resistance and spaces being opened up for opposing power relations. The factory worker was never merely a maker of widgets but also was active in fighting for better working conditions, higher wages, and a better social order. So too have generations of educators and students struggled against and often confronted the factory model of education by building up practices and politics of teaching and learning that disrupt capitalism.

This post will look at the major concepts of capitalist production (commodities, workers, bosses, capitalists) and investigate how they apply to the K12 education industry. Specifically, for each of these concepts I'll look at 1) how K12 education compares and contrasts to traditional factory production, 2) how capitalism structures the education system to meet its needs, and 3) what alternative approaches to education might look like and how to fight for them.


The Commodity: Making Students into Workers

In factory manufacturing, material goods are the commodity. Assembly lines are organized to put many different kinds of human labor into molding a final product that is useful to people and thus can be sold to consumers.

In the education system under capitalism, turning children into workers is the production process. "Good" workers are the commodity, the product. The assembly line consists not only of teachers and education assistants, but also the bus drivers, the cafeteria workers, the custodians, etc… School children who are given marketable skills and then become workers are not commodities to be "sold" directly to consumers in the same sense as a pair of jeans. But the same overall logic still applies.

Just like the raw materials of fabric and thread that enters the pants factory and comes out a wearable piece of clothing, so the raw material of the child enters the school system and comes out an employable worker. But whereas the pants are sold directly to those who want them, workers aren't sold by others. Instead, the workers sell time-slots of themselves to employers in the form of labor-time which is paid for in wages and salaries. As a commodity, the worker still gets sold, it's just that the workers themselves are the sellers as well as the commodity. As for any commodity, the production of that commodity prioritizes the needs of the buyers, which in this case are employers.

Above I said that "good" workers are the commodity. Workers defined as "good" under capitalism 1) have skills that employers need and 2) are obedient. Regarding the first, employers hire workers who can performs tasks that are profitable to the employer. Many of these things may be unpleasant or unsafe or uninteresting to the worker themselves (think of all the menial labor in the US and across the globe), but that is not a primary concern as long as those things are profitable. The way this looks in schools at their worst is students are made to do lots of repetitive busy work that mirrors the work of a worker on the factory assembly line whose only job is to attach part A to part B of a device hundreds of times an hour. This kind of deadening of mental and physical creativity at work serves a socio-economic function under capitalism and the education system dutifully prepares workers for it.

Of course, not all workers perform such menial tasks at their jobs. Some employers require highly skilled workers who also need creativity to do their job well. While the stereotype portrays skilled workers as "professionals" like lawyers, doctors, and such, most jobs require tons of different kinds of complex skills, it's just that some skills are highly or lowly financially valued for various reasons. Schools can impart any kind of skills in such a way as to produce able workers who are profitable to employers. Whether schools focus on rote learning or more creative and critical thinking often reflects the class backgrounds of the students attending the schools. In many ways it's easier and fits better within the workings of the labor market to offload the skills training that employers might have to do and make the education system do it. This isn't necessarily a bad thing, but it's just to point out that the production of highly trained, creative workers through the education system is not the subversion of capitalist logic but just one expression of it.

One might ask at this point, "Well the capitalist system can't pressure schools to both create menial laborers and highly-skilled creative workers? Which one is it? Make up your mind!" The way this happens in the school system is through the sorting of students through grading and differing tracks for more and less "advanced" or "deficient" students. The grading system plays a pivotal role in this sorting because it isn't just used for helpful feedback but to rank, reward, and punish students and adjust their access to future education opportunities.

This sorting happens not just within schools, but also between schools. For example, some schools, especially those in higher income areas, have more resources to give higher quality instruction while schools in poverty-stricken areas often have fewer resources which results in higher class sizes and more rote instruction. Local property taxes are a major determinant of school funding, which is one more way that class positions are passed down over generations.

The way the current school system sorts students into different kinds of jobs might otherwise be a little reasonable for meeting the needs of a modern economy with many different kinds of jobs if not for the vast difference in pay, respect, and enjoyment there is between these different kinds of jobs. The effect of all this sorting is that often from an early age some students are tracked to become menial and low-paid workers and others are tracked to become more highly paid workers, or even executives and investors. The capitalist class itself can afford all the luxuries that the most highly-resourced education schools can provide, and since wealth is passed down by inheritance and parents who are able to spend more money preparing their children privileged positions, their place at the top of the economic hierarchy is maintained.

At the bottom of the sorting pile are those who end up in prison. With the rise of mass incarceration in the 1980s in the US ( despite decreasing crime rates since the 1990s to historic lows at present), the education system has been a major contributor to this system and has created new forms of sorting to accommodate mass incarceration. These new institutional forms in education are known as the school-to-prison pipeline.

For example, police officers were put in schools in a widespread, unprecedented way supposedly in response to the big school shootings of the 90s, like Columbine. But the effect of these police officers has been to give students criminal records at a young age while having virtually no impact on actually reducing school shootings . The school shootings were a mere pretext and the real function of filling schools with cops was to intensify the school-to-prison pipeline that plays a central role in sorting in the education system. The war on drugs and the accompanying social policies based on the "tough on crime" mantra have been adapted for schools in the form of "zero tolerance" discipline policies. White supremacy is a major overlapping part of the school-to-prison pipeline where black, brown, and indigenous students are targeted. Whereas before mass incarceration, most of those at the bottom of the education sorting pile would still become workers in the economy in some way, now those at the bottom are just warehoused in prisons.

What makes this system of sorting cruel is two-fold. First, all people are worthy of a good standard of living but our economy makes that unattainable through the educational and economic sorting that produces extreme inequality. Secondly, the factors that largely determine this sorting are mostly distributed by forces beyond the individual's control, such as the economic class of one's parents, one's race, one's neighborhood, etc… This is another example of the needs of capitalists coming before the needs of members of society as human beings.

"Is all of this sorting really due to capitalism?" I would say yes, that sorting as it exists in schools is a uniquely capitalist function of the education system. All systems of oppression are essential collaborators in this process too whereby white supremacy and patriarchy do a lot of the dirty work. Even if we lived under a gentler capitalism where inequality and discrimination was less extreme, there would still need to be ways to sort workers into higher and lower paid jobs as well as into the broader and economically unequal categories of capitalists and bosses. If capitalism exists in any form, you have a class of people at the top who are fully invested in maintaining their class position and thus strengthening all the social systems that give them their power, prime among them the sorting done through the education system. The myth of the benevolent capitalist who takes their fair share and who gives the worker their fair share is dissolved by the material reality of opposing economic incentives (higher wages vs. higher profits). The myth of the benevolent school system as meritocracy is dissolved by the crushing reality of sorting masses of people by race and class into poverty wages and prison cells. The fact that a tiny handful of poor students later become rich doesn't disprove the idea of education sorting, but rather props it up ideologically and is used to further justify the punishing and impoverishment of those who don't do well in school.

The second thing that makes a worker "good" is obedience. With all the pressures, indignities, and exploitation that many workers feel, the obedient worker is gold to the employer while the questioning worker who gets together with others to demand more is the employer's poison. Obedience is a product of many things, but the education system is certainly a major one. The hierarchical nature of the K12 education system, where students are at the bottom and spend a significant part of their day just doing what they're told, prepares workers to be at the bottom of the capitalist hierarchy as workers doing what they're told.

The idea that children are raw materials who are then carved by educators into commodities as "good" adult workers to maximize profits for employers should be disturbing to those who work in schools. That's not why we signed up to work in education. It's natural to object to this characterization of the education system because we feel complicit in it because we work in it. But there it is, and the further topics below should help fill out this picture more completely. I think recognizing this fact of our industry is central to finding ways to change it. If capitalists were to ever establish total control, this is approach to education would become all-encompassing.

But capitalists aren't all-powerful, and educators and students are humans with different needs and who have agency that they exercise daily in small and large ways. In different places and at different points in time, capitalists or workers may be in the favorable position of having more power to bend the education system to their priorities.

There are many ways that students disrupt capitalist logic within the school system. Students, as the commodity going down the assembly line, can muck up the gears and motors by refusing to participate in school and actively disrupting it through not doing schoolwork, talking in class, preventing other students from engaging, etc…. They are essentially sabotaging themselves as commodities, the way "bad" raw materials will lead to defective commodities in a factory. Sadly, capitalism co-opts this kind of student resistance through all the mechanisms of sorting that the student was resisting in the first place. "Bad" and disruptive students become fast-tracked into the sorting process and whole systems of discipline in schools are designed to facilitate this pipeline that ends for many in the prison cell.

Student resistance becomes anti-capitalist and liberatory when it finds a way to meet human and social needs by resisting capitalism collectively instead of falling into its traps individually. Students have a complicated relationship to schools because they are not only commodities but are workers too in some ways. Even though they are not producing products for sale directly and are not being paid for their work, they are expending effort by learning marketable skills; they are turning themselves into commodities through their own labor. Students can also muck up the gears of capitalism within schools by collectively withholding their labor as workers and making demands on authorities to bend the education system to their own needs instead of the needs of capitalism.

{In 1968, 20,000 Chicano high school students engaged in walkouts against racist sorting and segregation in East Los Angeles schools. Student organizer Moctesuma Esparza said about the events, "The word started to circulate. 'Walkout. Walkout. Let's boycott school.' And we slowly planned this out, campus by campus, over a six-month period and we set a date, March 6, 1968." After the walkout on the first day was met with widespread police violence, Esparza recalled, "The next day we walked out again, and we walked out the next day after that, and we didn't stop for two weeks." 13 students were arrested, charged, and found guilty of felony conspiracy for "disturbing the peace" for their role in planning the student walkouts but were later exonerated in a higher court. In the end, some of the students' demands were met, and many of them went on to participate in the wildly successful campaigns to start ethnic studies programs at universities across the country. For more, see this short video , this article , and this hour-long documentary .}

In our long-term visions for a better education system, students deserve to have much more say than they're currently given. Whereas the needs of the individual and the needs of society have to be balanced whatever kind of economic system there is, that is very, very different from the education system under capitalism, where the needs of students are balanced not very equally with the needs of a small minority of capitalists who need workers to make profit from. In a non-capitalist society, students would have real decision-making power over their own learning, both individually in terms of the choices they have but also collectively in terms of students as a whole being a major part of the governance of the school system. In any free society, those who are impacted by an institution deserve to have some power over how that institution is run. Student liberation from capitalism is the self-transformation of students as commodities trained only to sell their labor into students as human beings whose full range of needs and capabilities are nurtured and explored.


The Workers: Educators

The waged workers in the education system are the educators. Like the factory worker, the educator is paid for the labor they perform on the commodities that are produced. Like the factory worker, the educator doesn't have any ownership over the workplace and is subject to the oversight and management of bosses. Just like the factory worker whose job consists of connecting part A to part B hundreds of times an hour and who was trained to do so in a very specific way to maximize efficiency, so too the educator's work is being increasingly micromanaged by standardized tests and curriculum. Like the factory worker whose production lags even temporarily, the educator whose products don't meet the standards of quality control put forth by the bosses-like test scores, which are often influenced by forces beyond the teacher's control like poverty and homelessness -are liable for increased surveillance, discipline, and even release. Like the factory worker whose production targets are inched up every year beyond what can reasonably be accomplished, so too are class sizes bursting at the seems in under-resourced schools all across the country.

Some educators who are lucky enough to earn higher wages buy into the myth they're better than mere "workers" and see themselves as professionals who are somehow exempt from the problems that workers face. A teacher might think, "I make more money than other workers, my work is more skilled than other workers, I'm working with children and not with widgets, therefore I'm not a worker." While it's true that working with children is very different than working with widgets, we all have jobs because social needs compel production in certain industries. Working with kids doesn't make educators better than farmers, cooks, custodians, or brick layers, it just makes educators different. In all the ways one can look at the economic relationships in schools, educators are workers.

The myth that educators aren't workers is very convenient for the bosses in education. If you're not a worker and you thus don't care about the money and your own treatment and you only "care about the kids", then it's easier for the boss to cut your pay and benefits and erode your working conditions.

Contrary to the kind of self-sacrifice mentality that some educators take on for the sake of the kids, often what's best for educators is also best for students. Seeing standardized testing both as an intensified form of sorting for students and a form of discipline and control of educators helps us see what alternatives to such tests might be. Students are prime beneficiaries of schools that treat educators with respect and pay them accordingly, and vice versa, policies targeted to improve student learning, like smaller class sizes and more services for student mental health, also make teachers' lives better. In the fight against capitalist education, educators and students should be natural allies.

{A few years ago at a school district in Minnesota, a principal could lobby to have their school designated as a "Community Partnership School" (CPS). While "community partnership" sounds quaint, what it actually did was give principals the authority to ignore parts of the union contract and if test scores didn't improve over three years a school could be closed and reopened as a charter. At one school the principal announced at a staff meeting her intention to submit an application to the district to become a CPS. She assumed that people wouldn't know what that entailed and hoped it would slide beneath the radar. Some educators at the school knew exactly what was happening and got large turnout to the school-wide union meeting the next day where the details of CPS were explained. They came up with a plan to have a staff-wide vote on whether to endorse the CPS plan. The vote was not legally binding, but if it failed it would make the principal's attempts to push it through look bad, and the principal couldn't risk alienating her entire staff. The next day educators walked into the principal's office and told her of the plan to hold a staff vote on whether to support becoming a CPS. Knowing that the vote would clearly sink the plan, the principal started tearing up about how important CPS was in a last-ditch effort to guilt the workers out of it. Undeterred, the educators carried out the vote, 82% of staff cast their ballot against becoming a CPS, the principal dropped the idea, and the school was the first in the district to successfully stop a CPS designation. When a new superintendent came into the district a year later, the expansion of CPS's was halted.}

But who really counts as the "educators" in the schools? Here, a definition that's broad in some ways and narrow in others is helpful. Our concept of educators should contain all who work in the K12 education industry, including those who work directly with kids and those who don't. Many who aren't paid to work directly with students, like cafeteria workers and bus drivers, end up forming relationships with kids that are as important to their education as any other part. Even those who don't interact with students at all, like those who deliver the student meals to the schools each day, are best considered educators, because without them, how would kids eat and be able to learn at school? Those who have managerial powers, including especially the ability to discipline, hire, and fire other workers, should not be included in the "educators as workers" definition here, for reasons discussed in the section on bosses below.

This definition of the educator raises strategic questions as well. For example, a large obstacle to educators working together is not only the professional separations that exist in schools (teachers vs. assistants vs. cafeteria workers vs. office workers vs. etc.), but the obstacles to collaboration created by the mainstream labor movement by slicing up classes of workers into separate and often isolated unions and collective bargaining agreements. This is called "craft unionism" because workers organizations are separated from each other by craft. In my school district, workers are separated into 15 separate craft unions, which doesn't include those excluded from unions altogether along craft lines, like substitute teachers.

If we define educators as all the workers in the K12 education system, then all the educators have the potential to disrupt the education system when they withhold their labor collectively by going on strike. In the 2018 statewide strike in West Virginia, for example, the bus drivers were at one point quicker to go on strike than the teachers and helped push other education workers into taking the action that they did. By uniting across job class, educators have more power together than separate and can win more for all. This is called "industrial unionism" because all the workers in the larger industry come together.


Capitalism's Strategy against Workers: Divide and Conquer

"If the workers are many and the owners are few, why on earth do workers put up with this?" Capitalism's strategy is to divide workers from each other in order to weaken any potential unified force that would threaten the sovereignty of owners. This happens in many ways both within and through the education system.

One way this happens is through the sorting into different jobs. The worker who earns a little more than the one across the hallway (or across the the street, town, state, country, or hemisphere) becomes invested in the system because they know they could be moved across the hallway themselves if they're not careful. The worker who earns a little less comes to focus their resentment on the worker who earns a little more. Meanwhile, those getting rich off the workers are enjoying their mansions and yachts. While this presentation is an oversimplification, the hyper-awareness of our economic positions in relation to those around us and knowing who is above and below us permeates every industry and every workplace. In subtle and not so subtle ways, this awareness is leveraged to make us believe that we are all in (not so) friendly competition with other workers and steers our attention away from underlying economic structures and the largely unseen owners. Sorting in the education system and the myth of meritocracy play a central role in setting up these divisions between workers.

The other major way capitalism divides people is by taking differences that naturally exist between people and turning them into differences that rationalize some getting more and some getting less. White supremacy is in many ways about convincing poor white workers (and white workers of every income strata) that they're better and deserving of more than workers of color, and our white supremacist society backs up these inflated claims by gifting more resources and opportunities to white people. It's not difficult to see how the focus on competition between workers noted above can be refracted through the lenses of white supremacy and patriarchy to reinforce relationships of privilege and marginalization in the economy. White workers and workers of color might have common interests against those who profit from their work, but while mainstream society is able to persuade white people that people of color are the problem, capitalism remains safe. The same is true of religion, gender, sexuality, ability, and so on. All of these forms of oppression provide the cultural beliefs ("white people are smarter", "women shouldn't work in STEM", etc…) that capitalism uses to underpay, exclude, and control marginalized groups. In a very unequal society, oppression is the lungs and capitalism is the heart.

Regarding the education system in particular, gender and race have been used to the great benefit of capitalism and detriment of workers. The teacher workforce is now 75% women , and this percentage has increased over the last 20 years. Studies have shown that occupations in which women hold a high majority of the positions are paid less compared to similarly skilled men-dominated professions. This helps explain the lowering of teacher wages compared to similarly-skilled jobs in other industries in recent decades. Reflecting a similar dynamic, the teacher workforce in New Orleans was easier to fire entirely in the aftermath of Hurricane Katrina because the teachers were mostly black (and women). All the teachers had to re-apply for the jobs, which became non-union and without job protections at newly-opened charter schools, and many were replaced with white and temporary teachers from programs like Teach for America. In broader terms, women (and the entire industries they have major representation in) and people of color are marginalized by dominant social norms which makes them easier for capitalism to underpay and discipline.

Fights against capitalism in education are also necessarily fights against white supremacy and patriarchy because of the way these systems interconnect. The silver bullet against capitalism's attempts to divide workers is to unify around the universal right people have to not be oppressed and exploited. That means unifying against white supremacy, patriarchy, and capitalism.

In education, majority white teachers and teacher unions have often been pitted against mostly poc parents and community members, with unions being smeared for supposedly protecting bad teachers, for only caring about inflating teacher salaries, and for keeping educators of color out of the ranks. While there's always a degree of truth to each side of these conflicts that capitalism plays on to keep people divided, mainstream narratives need to be re-examined to see who is really benefiting from them. One great counterexample in education is how Karen Lewis and the Chicago Teachers Union found ways to break through the impasse with local communities by privileging parent and student concerns around class sizes, opposing school closures in poc neighborhoods, and doing anti-racist work in schools. While overcoming divisions and oppression always sounds easier than it actually is given how deeply rooted social biases are, the challenge is ours to face.


The Bosses: Principals

In the factory, there's the overseer, the low-level manager, the shop-floor supervisor, or what-have-you, and in the school there's the principal. This is the immediate boss that oversees workers at the point of production: the workplace. The principal's tasks are many, including liaising with the higher-level administrators at the district, implementing and designing school policy, crafting budgets, supporting staff, etc… These are tasks that other admin and school workers are sometimes involved in even though the principal often has final say.

However, among other things principals-as-bosses have two distinguishing features. The first one is that the boss, whether in the school or factory, has the authority to discipline workers. This gives them a degree of power in the workplace that no other person in the workplace has and creates an imbalance between bosses and workers.

As with formal authority of any role, it can be used responsibly or abusively. Under capitalism, principals are given the authority to have workers disciplined or fired. Sometimes principals act with integrity and remove workers for good reasons, such as they're harmful to children. Just as often, principals act to advance their own personal agenda by removing workers who ask too many questions about school policy, who object to poor working conditions or or wages, or who they have petty disagreements with.

While the right has done a good job slandering the public image of union teachers as lazy and uncaring, teacher unions' function here is requiring just cause for firing (as recent lawsuits have affirmed). Sure, bad teachers exist and are sometimes protected by unions, but the converse situation of good teachers being fired for bad reasons and bad teachers being protected for bad reasons is a far more serious problem for education. The worst teacher I ever had in school made the students "lead" lessons from the textbook each day in front of class while she surfed online shopping websites at her desk. She was also buddy-buddy with the principal, and removing unions or giving principals more authority would surely not have solved that problem.

Even in unionized workplaces where workers enjoy more protections, the principals can fire probationary teachers on a whim (which is a 3-year period in my district), can rearrange budgets to lay off educators without going thru due process, can out-maneuver educators thru complex grievance procedures, and can re-assign teachers to classrooms outside of their comfortable subject and age range or to understaffed classrooms with behavior challenges to wear them down and pressure them to quit. Even when the principal does have to go head to head with the union, they usually have the full weight of the district on their side, including its legal team, HR department, media liaisons, and relatively deep pockets. To object to the role of bosses under capitalism is to object to the unilateral authority of one person in a workplace to be able to fire and discipline any of the others.

The second distinguishing feature of the boss is that their job is to maximize certain outcomes in the workplace by taking orders from above and enforcing them on the workers below them. In the private sector, higher profit is the outcome which shareholders hire executives, who then hire other managers, to carry out. This maximizing of particular outcomes as passed down from above combined with the power to unilaterally discipline workers is what makes a boss a boss.

In the schools, the spread of standardized testing has lead to higher test scores being the main target outcomes that principals organize production around. This is a huge attack on the human needs of students, whose own needs and desires often don't fit into bubbles on standardized tests which their education experience is constructed around. A watershed moment for the intensification of testing was George W Bush's No Child Left Behind Act , which tied federal funding to states to mandatory standardized testing and punished repeated bad test scores with turning schools into charters or closing them entirely. Then Obama's Race to the Top policy incentivized states to compete with each other for large grants over who could show commitment to basing teacher pay on test scores and use testing outcomes to "turn around" schools . While federal funding for education comprises less than 10% of total education dollars, it greatly influences state and local education policy. All of this focus on testing and evidence-based policy is ironic considering there's little evidence that increased standardized testing improves education outcomes .

Testing regimes coerce teachers into focusing much more on the measurable outcomes of some areas (math, reading, and writing) at the expense of a more holistic vision of human abilities and experiences. Some centrally important but mostly untested domains include emotional skills, creative thinking, interpersonal skills, art, music, physical education, knowledge of one's own history and culture, and so on. The popular backlash against current standardized testing practices does not favor designing "better" tests so that every aspect of being a kid can be "properly" measured, assessed, and sorted. Much like human needs of workers in the private sector shouldn't be wholly subservient to the profit-motives of investors, so too data should be subservient to human needs instead of making human needs subservient to data in the form of high-stakes tests.

A central way to attack capitalism in any workplace is to build worker organization that can take action to force changes in the workplace. This takes decision-making away from the unilateral authority of the boss and at its best democratizes our working lives. In schools, an organized workplace might look like one where teachers make decisions with each other about curriculum, challenging students, and working conditions; feel empowered by each other to design and teach the curriculum they think best instead of the one being pushed by the district to maximize test scores; one where the principal is afraid to implement any new policy before getting approval from the committee of educators at the school who do all the work; one where students and educators together can co-determine how best to meet their intertwined human needs. Ultimately, the end goal is to get rid of bosses and principals entirely, but this goal can be reached incrementally through gradually building worker power by taking direct action and gradually transferring the authority to make school decisions from the bosses to the workers.

While many of the worst things that happen in capitalist education happen under the reign of bullying and abusive bosses , a frequent objection I hear to an anti-capitalist approach to labor organizing is the "problem" where a workplace has a nice and supportive boss. This is especially prominent in schools, where, just like teachers, principals get in the business to "help the kids". This creates cognitive dissonance because then it's hard to match the image of the principal as the bad guy with your everyday experience of your principal doing good work. Those who have supportive principals can be happy that they don't have abusive ones, and there's no use in trying to make up reasons for why you think your principal is really mean on the inside.

The point about analyzing social systems, such as capitalism, and not just individuals is so that we're able to see the forest and not merely the trees. Systems can have overall dynamics and be governed by rules and pressures that aren't apparent from looking at isolated cases. The problem with capitalism isn't that all the bosses are mean, but that capitalism structures our social relationships in such a way that some have power and control over others and that this produces an extremely unequal distribution of resources and opportunities. The nicest principal in the world still has a full arsenal of disciplinary weapons at their disposal that they can use against workers when they so choose. The arsenal of the individual worker to resist discipline and hold a principal accountable is extremely restricted. This is the power relationship between bosses and workers that exists regardless of personality, and is why collective action by workers and collective organization in the form of unions are necessary to counter the principal's and the superintendent's authority.

{How do you organize against a nice principal? The key is to maintain focus on collective action over individual initiative and to emphasize the structural issues in the workplace over individual features of a boss's personality. This might look like getting a bunch of coworkers to ask the nice principal for something. You don't have to be aggressive about your ask if that doesn't seem strategic. If the principal says "yes", then great, it's a victory for workers! In the debrief of the action, highlight that it was the workers asking that got the problem solved and not the principal's personality. You can keep building with your coworkers by asking for something a little more each time. Eventually, the principal is bound to say "no" either because they don't want to give in or because they don't have the authority to give in. At that point it turns into a more traditional worker-boss conflict. Of course, organizing isn't as simple as all this, but this is a rough sketch of one way to approach organizing under a nice boss.}


Upper Management: The Politicians

Whereas principals are the school-level bosses, the bosses that formally sit atop the education system and who make higher-level decisions are politicians. Locally elected and appointed school boards, state legislatures, and the federal government all play important roles in decision-making in the education system. This layer of the structure of the education system is one with no immediately obvious analog in factory production, but a closer look reveals that the role of upper management as higher-level decision-makers in corporations matches well with the role of politicians as higher-level decision-makers in public education . One might think that because politicians are democratically elected that maybe capitalism and oppression don't exist in the education system.

While it's often presented that way, elected politicians, by themselves, do virtually nothing to blunt the effects of capitalism within education. While a full-fledged argument about why voting in US elections is not the pinnacle of democracy is beyond the scope of this piece, here I'll briefly highlight a couple critiques.

Whereas federal elections have middling degrees of voter participation (varying from 50 - 60% in recent decades), voter turnout in state and municipal elections often amounts to half that. Those who do vote tend to be those with the time and proper access to information and those who think there are politicians running who represent their interests, both of which generally exclude the most impoverished and high needs populations. The disparities in voting populations mirrors the disparities in who benefits and who doesn't within capitalist education.

If access to information is the problem, one might think that that can be solved through voter education and encouragement. That can have an effect, but a major factor in mainstream politicians being able to run successful campaigns is the funding they have access to. Usually the candidate needs enough independent wealth or income to devote resources to be able to devote their personal time to campaigning, which is a major filter on the social position and politics of those who run for office. Another filter is if candidates can attract the funding of rich donors and endorsements of big players that are needed to get out of the gate for even local campaigns. These filters make many non-rich voters feel like no one on the ballot represents them, indicating that more information isn't an adequate solution because lack of information isn't the entire problem. For example, in my district of Minneapolis Public Schools in recent years out-of-state billionaires have funneled hundreds of thousands of dollars into school board races to effectively buy board seats for their preferred candidates. In state and national elections, fundraising plays an even more fundamental role and is an effective shield against popular proposals like increasing education funding . The general leftist critique is that as long as electoral politics is susceptible to influence from the rich in a society with extreme inequality, the politicians will remain the managers while the rich are the owners. Society as a whole imitates the factory.

The proof is in the pudding. School boards are the ones who hire superintendents, and the supers are the ones who negotiate labor contracts. Just like in the private sector, contract negotiations are fierce battles over resources with the bosses trying to pay the workers less and the workers trying to get more. If society and the school system were remotely "democratic" and wanted education funding to keep pace with other social priorities, educator wages would keep up with GDP or at least inflation. Instead, wages for educators have been hacked at for decades with wages and benefits for teachers vs. wages and benefits for comparable jobs in other industries falling 11% in 20 years . In more than half of US states, teachers make below a "living wage" as defined by MIT researchers , and in 35 states teachers with 10 years of experience and a family of four qualify for multiple kinds of public assistance . Wages for my current position as an education assistant have been, accounting for inflation, pushed down 20% by bosses and politicians in the last 17 years. All of these attacks on educator wages damage student learning by contributing to widespread staff shortages and high turnover .

{In 2012, the Chicago Teacher Union (CTU), the third largest educator union in the country with 27,000 members, went on strike. Unlike in many other big school districts, the school board in Chicago is not elected but is appointed directly by the mayor, who was Rahm Emanuel, Obama's former Chief of Staff. Just as Obama bailed out the big banks but neglected homeowners and workers with his economic initiatives, so Emanuel was close with the business interests of Chicago and helped push school reforms whose functions have been to weaken the teacher union, close "failing" schools, and double down on test scores. In the decade leading up to the strike, 70 schools were closed, many replaced by charter schools, and 6,000 union teacher positions evaporated. A group called the Caucus of Rank-and-File Educators within CTU took over the leadership positions in the union in 2010 and started building from day one to a strike by creating a strong base of leaders in each school. When Emanuel was elected mayor of Chicago in 2011 while at the same time being given new powers over the school district by the state legislature, his first move was to cancel a 4% raise guaranteed in the existing teacher contract. More than any other educator strike in recent memory, the CTU strike was essentially one of the workers against a singular politician. The teachers' demands in contract negotiations focused as much on teacher issues as on student issues including guaranteed pre-K, access to less-tested subjects like art, music, and physical education, and smaller class sizes. The strike lasted from Sept. 10th - 18th, and on the first day 35,000 teachers and allies marched and rallied in downtown Chicago, closing not only the schools but the main business center of the state. When a contract was reached, it was declared a victory by the union because it successfully fended off the worst of Emanuel's reforms but it also didn't manage to win major gains either. However, the result is more sympathetic when seen in the light of an economy in the midst of a deep recession, and as the first major teacher strike in decades, it helped educators on the national stage break out of complacency and laid the groundwork for militant teacher strikes later in the decade. Any misconception the residents of Chicago had about their highest elected official working for their interests in a democracy regarding education were shattered and his true colors were revealed. As the years following the strike saw more aggressive attacks by Emanuel on Chicago schools and CTU's continued resistance, one Chicago Tribune headline reported, "Teachers union has triple the public support of Emanuel" regarding education policy. For more information, check out How to Jump-Start Your Union: Lessons from the Chicago Teachers and this article .}


The Capitalists: The Rich

With the factory, there's the rich person who owns the factory or, with today's stock markets, the shareholders who own the company. The owners seek to maximize the return on their investment by hiring a CEO to run the company (I use "owners" instead of "capitalists" often because the latter feels jargony and old-timey and is less obvious to someone new to leftist politics). The CEO's implicit job description is to "Maximize profit", and this is enshrined in and enforced by corporate law . If the CEO doesn't do a good job maximizing profits compared to other industry competitors, the CEO will likely be fired by the shareholders and replaced by a different CEO who will. The company owners don't do the work of the company themselves and instead hire the executive to hire and manage the workers of the company to do the work.

The way to determine if your industry is structured by capitalist logic is to ask if anyone benefits financially from pushing down labor costs. In the private sector, it's the shareholders who benefit financially from keeping wages and salaries as low as possible. In the public sector, rich taxpayers are the ones who financially benefit from gouging the wages and benefits of educators because tax burdens fall disproportionately on those with wealth and labor costs are a primary expense of public sector industries like education.

How this plays out within the school system is a variation on the main capitalist theme. There is no direct owner of the public K12 school system in the same way a rich person has a legal document entitling them to an ownership portion of a company. But just as private investors provide the money that pays for the capital (buildings, machinery, loans) and pays for the wages used in the private sector, so mostly wealthy taxpayers, through the government as an intermediary, provide the money that pays for capital (buildings, curriculum, information technology) and pays for wages in the public sector. In effect, rich taxpayers stand in the same relation to schools as shareholders stand in relation to the company: one of minimizing costs, especially from labor, and, where possible, maximizing returns.

Just as the rich hire CEOs to minimize costs in order to maximize their profits in the private sector, so do they hire professionals to minimize their costs via taxes in the public sector. For example, they hire accountants to find every tax loophole (like offshore tax havens ), hire lobbyists to push down taxes , fund political campaigns of politicians who have friendly tax proposals and who want to cut social spending. Driving down their tax commitments is the most direct way that the rich maintain their wealth, which subsequently starves public services of resources.

While there's a carefully crafted image of the rich as your "ah shucks" neighbors who want to make an honest living and contribute to a good society, actual studies of the opinions and political spending of the rich reveals an extreme and aggressive agenda bent on slashing taxes and undermining public services like education. To take just one example of the effects of efforts to lower taxes for the rich, from 1995 to 2007 the effective tax rate for the top 400 taxpayers in the US them went from 30% to 16% due in large part to Clinton and Bush incrementally lowering the capital gains tax til it hit 15% in 2003. This change in taxes for the rich amounts to each of the richest taxpayers saving an average of $46 million each year compared to a decade earlier. Put another way, as a society we're giving each of the richest 400 people $46 million a year instead of spending it on public goods like education. The capital gains tax rate inched back up to 20% in 2013, but this has likely been overcompensated for by the fact that the wealthiest Americans have captured so much of the wealth created since the Great Recession. The capital gains tax is still far below below what it was in 1995 (25%) and the 1970s (35%), and additionally the income tax rates for the wealthy in the US have plummeted from 90% in the 1950s to 40% today. All in all, the rich have been extremely successful in driving down their tax commitments in opposition to overwhelming public support for higher taxes on the richest Americans.

The opinions and actions of economic elites relating to education policy in particular is just as troubling. A poll of public opinion of the richest 1% vs the general population on public policy issues found that only 35% of the rich agreed with the following statement while 87% of the general population did: "The federal government should spend whatever is necessary to ensure that all children have really good public schools they can go to." Revealingly, this was tied for the widest opinion gap between the rich and everyone else across the 18 issues polled. This is particularly disturbing in light of findings like those from a major study of thousands of poll results and their influence on federal policy: "economic elites and organized interest groups play a substantial part in affecting public policy, but the general public has little or no independent influence."

Furthermore, corporations are aggressively seeking ways to insert for-profit companies into public education through standardized tests textbooks , subcontracting of busing and food services, those charter schools that are for-profit , and for-profit property companies that rent to non-profit charters. As billionaire conservative investor Ruport Murdoch said , "When it comes to K through 12 education, we see a $500 billion sector in the US alone that is waiting desperately to be transformed" in reference to investing in companies that can take a piece of that pie. While these efforts are particularly exploitative and should be resisted, we shouldn't let them distract from the larger fact that public education as it exists normally is still essentially capitalist in its structure. As long as capitalism is the dominant economic system and the rich hold the vast majority of the political and economic power, public education will be subordinate to capitalist pressures.

As attacks against organized labor have pushed private sector union density from 35% in the 1950s to below 7% today, one of the last bastions of working class institutional power are public sector unions. In the efforts of rich interests to push down labor costs across the economy, they have now strategically singled out public unions for attacks in order to decrease their tax burdens. Additionally, destroying unions and pushing down labor costs in one sector creates downward wage pressures on the rest of the economy and leaves more money for profits.

This anti-teacher union assault by billionaires has increased in intensity over the last couple decades with the rise of non-union charter schools (funded by Walmart fortune heirs alone to the tune of $355 million and with plans for $1 billion more ); alternative teacher-licensure programs like TFA that essentially turns teaching into a low-paid, post-college internship (despite most of TFA's money coming from public sources it has accumulated $100s of millions in surplus above its operating costs on the backs of low-paid teachers and in states with financially struggling school districts); Right-to-Work laws where members can opt out of unions in otherwise unionized workplaces (funded by a slew of billionaires led by the Koch brothers ); and now the Janus lawsuit decision which institutes those laws at the federal level (billionaires, including immediate family members of current Dept of Education head Betsy DeVos, are now funding aggressive post-Janus de-unionization campaigns ). Amid all of this teacher unions have been on the ropes, dropping from 64% density in 1984 to 49% today .

What then are educators to do? If we can't fight against direct shareholders like we can in the private sector, do we have no options for advancing worker struggle? Luckily, most of the same strategies and tactics the factory worker uses against direct owners can be tweaked and applied by the school worker against indirect owners. For example, the strikes in West Virginia were as much against the state's political establishment as they were against the economic elites (that the WV governor is a billionaire tips off how close those two establishments are).

{In West Virginia, public education had been suffering from severe malnutrition due to a decades long attack by both Democrats and Republicans against school funding and educator unions. Teachers in West Virginia were ranked 48th in the country in wages. The spark that lit the strike came from proposed legislation that would increase the health insurance co-pay by 20% while raising wages so little that it amounted to a wage cut amid annual inflation. Organizing started out 8 months prior and culminated in a strike that lasted from February 22nd to March 6th of 2018 and included all 55 counties in the state. 20,000 teachers went on strike as did 13,000 other school employees, making it among the largest labor actions in recent decades. The state's billionaire governor tried to talk teachers down from the strike and scolded them with lines like, "You should be appreciative of where you are". At one point, school bus drivers were the ones in front forcing the work stoppages and bringing along other workers into the strike. Teachers won a 5% raise and killed parts of the legislation that were most egregious (and went on strike again this last February to kill a retaliatory bill targeting educators). These actions inspired similar mass educator strikes in Oklahoma, Arizona, and Kentucky in 2018. All together, the more than 300,000 teachers across the country who went on strike in 2018 was more than the combined number of teachers who struck in the previous 25 years. Expanding into blue state territory in 2019, teacher strikes have been successfully pulled off in Los Angeles, Denver, and Oakland. For more information about West Virginia, see these articles .}


Summary

factoriesvsschools.jpg


Conclusion

While public education holds a special place in the liberal imagination as a great equalizer, it is more often a place of exploitation and oppression. Strife and conflict abound over who will be sorted into the corporate boardroom and who will be sorted into low-waged jobs and prison cells. Who will be fired and who will be lucky enough stay around to see their pay cut year after year? The major portion of the working and learning lives of teachers and students are governed by bosses who are more accountable to standardized tests than meeting human needs. We should reject the liberal reverence for public education and see our schools for what they are: sites of struggle over what kind of society we want live in.

In this view of public education there is great potential. As educators and students, we are uniquely placed to affect change in the schools and, by extension, society as a whole. As one of the industries that is least susceptible to automation and outsourcing, it also strategically positioned within the labor movement. Our aspirations should be further elevated by the political moment we're living in, one where teachers are leading strike waves across the country and enjoying broad public support. Similarly, the role of youth in leading social movements like Black Lives Matter and Occupy Wall Street points towards the collective power of youth in challenging the status quo, which is nowhere as contested as in the schools youth attend.

With educator-led actions popping off all around us, we still shouldn't neglect taking the time to inquire about the root problems in society and in the education system. Without a political analysis to root our struggle, we're likely to blow with the capricious political winds and then fall scattered to the ground after things die down. We're caught up in an economic struggle forced on us by capitalism, and there's no better time to firmly choose a side.

The commitments that students and teachers have to making social change are reflected in the commitments they have to each other. The relationship between the teacher and student is at the core of the education system, and yet it is one enveloped in fraught class relations. It is also one where we can discover our humanity and fight for it with each other.


This was originally published at the Fire With Fire blog.

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

By Werner Lange

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

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

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

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

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

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

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

Challenging the Music Industry's Commodity Complex: An Interview with Punk-Rock Guerilla, Justin Pearson

By Mimi Soltysik

This interview originally appeared at The Socialist , the official publication of the Socialist Party USA.



"Would the owner of an ounce of dignity please contact the mall security?"


- The Locust



What Justin Pearson has done and continues to do as an artist isn't going to be for everyone. It's a challenge. Perhaps it's a threat. Notes and shrieks spray like bullets through the speakers. Our attention, so thoroughly bombarded by the mass marketing of apathy, pacification, and complacency, is the target. While critics fawn over his work with The Locust, Dead Cross, and RETOX, Justin's resume reads (and sounds) like a massive "fuck you" to a dying music industry's lowest-common-denominator commodity complex. As a longtime fan, I'm here for it. A passive discussion with Justin Pearson might be possible. But when you have a minute with a punk rock guerrilla, why go passive?


Mimi : The first time I saw you perform was with the Locust back in 2000 at the Smell in L.A. At the time, it sounded to me like the audio companion to systems collapse. I mean no offense when I say that. It felt like a storm was brewing and the Locust was going to be the soundtrack. Eighteen years later, it seems to have been somewhat prophetic. Since then, we've had the wars in Iraq and Afghanistan, the financial crisis, incredibly bleak news about climate change, and of course, Donald Trump. And all of this happening at a point where, with social media, we're seeing the collapse in real time. I'm wondering what you were feeling, as an artist, that led to that sound? What was your environment like? Was there a relationship between the socio-political environment and what you were creating musically? How does an album like "Plague Soundscapes" fit today?

Justin : Thanks for the analogy of our sound. I think you are pretty accurate in that description. I think that music in a much broader platform, perhaps addressed just as art in general, can draw from non-musical aspects. Where one would ask a band what their musical influences are to understand what pushes them to do what they do, it might be just as important, or maybe even more important to address the things outside of music that are influential. Of course, what we do is subjective and anyone can interpret it how one wants to. And even with that being said, most of the time, for me at least, I am not even aware of what might have influenced something I was part of when it's coming to life. So with The Locust and probably a lot of stuff I'm part of, influences come from social politics, culture, economics, and then it also brings in science fiction, absurdity, subversion, and probably a million other elements that helped shape what we do. I do feel, unfortunately in 2018, something like The Locust's "Plague Soundscapes" is relevant, both musically and lyrically. Perhaps even aesthetically still relevant too. I grew up thinking that it's the job of artists to reflect what the world that they live in consists of, and with that, it's also their job to change it or influence change. But with all that being said, it's just music, or just art. It's not like we are great revolutionaries in the world. However, it is music that transcends certain things such as age, gender, language, geography, etc. It speaks to people, it enables people to do certain things, and at times, keeps people alive. But a lot of the stuff you mentioned, such as the war in Iraq and Afghanistan, as well as stuff like climate change and possibly the overall destruction of the planet, were already on our radar. Those were things that we were aware of at the time, so I wouldn't call it prophetic, but more accurately just being aware of the world as a whole. Sure, before Rump managed to get into office, it seemed impossible and extremely absurd. But if you were to consider a lot that has happened previous to that, such as Vietnam, the assassination of Kennedy, the Nixon administration and Water Gate, even Reagan, a crappy actor, becoming President, it all seemed unimaginable.

On a basic musical level, I have always been drawn to what some might see as non-traditional musical elements. I grew up with stuff like PIL, Septic Death, This Heat, and even more known artists like Cecil Taylor, or maybe even Sigue Sigue Sputnik. So stuff like that coupled with not having a proper musical education possibly translated into the general realm of what I have been part of. And with those musical influences, they all seem to have depth to what they did. It wasn't the run-of-the-mill lowest common denominator music that is often what is marketed on a larger level. I grew up really resonating with stuff that people thought was garbage.


Mimi : I think that the piece about the impact that outside influences can have on songwriting might be overlooked a bit. I'm glad you brought that up. Would it be safe to say that, with something like the new Dead Cross EP, we're hearing that impact, or is there a concerted effort to put something together that has a specific sound? And shit, how are you feeling in 2018? I don't know that I see many cases where artists are asked how they might be holding up emotionally. It's such a big consideration within organizing and activism circles. How are we taking care of ourselves? Are we supporting another? Seriously, how are you?

Justin : I wish there was an easy answer. For me, what I end up doing, or being part of, usually stems from my subconscious, or comes from something that might include elements that I am not initially aware of. It's the retrospect where I can fully study the outcome of something that I was part of. I can breathe and dissect it with ease and in peace (with myself). I think over the years, while everything that happened, tons of weird energy was exchanged and moved. It made sense to some degree, but it took time to really see the broader picture or possible understand the magnitude of something. I'm not sure if that makes sense or not. I suppose, the simplistic way to answer that part of this question would be that fortunately things seem to come organically, for the most part. However with that being said, organically doesn't mean that it's a simplistic way, or a peaceful experience, or that it comes from a natural space. So moving into the later part of your question, about the era that we are in, it's grim in many respects. It's more and more absurd. I feel a great deal more anxiety than what I felt in recent years. It seems that time might be running out. I can feel the tension in the air, and smell the shit that is lingering. But with that being said, I can see new ideas, I feel rad power from people, and change is being birthed and evoked in a lot of creative and powerful stuff. Man, this is a massive, massive topic to try to articulate and nail down in a simple answer. I guess over all, I see things being polarized. I do think that might be what was and is needed, to avoid the stagnation that seemed to keep everything at bay. For so long, I could see that nasty band-aid on everything was gonna fall off eventually. It sure seems to have fallen.


Mimi : The band-aid metaphor really strikes a chord, no pun intended. From where folks on the radical left stand, capitalism is a cancer that is consistently growing. Reforms are essentially band aids, providing some minor relief and perhaps offer a veneer of progress. But with each band aid applied, the cancer grows. It seems like we're getting to a place where the band aids no longer offer that veneer, that hope. I mean, for so many oppressed communities throughout the world, there's been no band aid. And I'm seeing little hints here and there that some are in the U.S. are becoming aware of that. In that context, do you have feelings about the potential impact of your music, whether it be RETOX or Dead Cross? Your audiences are living in that context. Do you feel any sense of responsibility to play a role in how we move forward? To how your audience perceives your output and where they might go with that perception? And I do acknowledge that, when I'm asking this, I know that this is some heavy shit. I know of very, very few artists who would be willing to engage in this kind of dialogue and I have tremendous respect for you in agreeing to participate.

Justin : It's so interesting to do this interview. I'm also doing some press for the Dead Cross EP that just came out and to be honest, most of the questions I get are garbage, have no substance, and are not challenging aside from challenging me to figure out how to write something interesting to a vague irrelevant inquiry. So thank you for providing the opposite of that stuff.

As for the concept of responsibility, you are correct, that is a massive topic. I'm not trying to take the easy way out, but I don't feel that I'm responsible for anyone aside from myself. When someone creats art that is in the public sector, it can reach one other person, or a million other people and I still don't think that the artist is responsible for anyone outside of themselves. Maybe that is the part of me who identifies with the concept of anarchy. But for me, I feel I have aligned myself with people to communicate certain things, or even just one certain general thing. We then say what we have to say, maybe over and over each time we play, or with each album, and so on. We are calculated, educated, and aware, for the most part. Once we create that art, we can also learn from it, and adjust it, for the next attempt. Then we grow on our own, and hold ourselves responsible for our own actions and words. Or perhaps we adjust that thing being communicated and see if we can speak differently, and possibly set things straight outside of ourselves. A song is something that might not be linear, it's not physical. It's energy and that energy at times goes beyond language, class, race, geography, gender, etc. I think I might be going down a wormhole here, trying to figure out how to address the responsibility on an artist, but it might be the artist who are reflecting the world that they live in. It could be the world's voice. At least it is for myself. So maybe the responsibility could be placed on the world that we live in, which is what created the art.


Mimi : Why do you think that questions posed to artists are frequently garbage? What do you think fans lose as a result? I mean, I know there are probably many who feel that's "just the way it is" or that "it's the nature of the beast", but does it have to be that way? I also wanted to ask you, as someone who has been involved with the music business for quite some time, albeit not necessarily in the employ of the major labels, how do you think the music business might be different if it was run on a socialist model, where the workers owned and controlled production, where they had democratic control over process, and where the full value of their labor couldn't be exploited from above?

Justin : I assume there are a few reason why interviews are garbage. For one, the person conducting the interview isn't always invested in it. Perhaps there is some sort of need to get a piece about a band's new album, so the publication just assigns the interview to whoever works there. I really don't care to talk about how Dead Cross started, or what the date was when we put the band together, or why we play hardcore. You can Google those answers. And with questions like that, it's void of conversation and substance. You can tell, even out of ten or so questions, where there isn't one thing that is unique or specific to the band, that they are just uninterested. It's almost like it makes more work for the band to come up with a way to spin something that won't come off as boring and general just to locate some sort of substance. I'm not sure that socialism would play into making an interview be better for a certain publication. I think more so, it's just people being lazy, or being told what to do, or people being uneducated, or perhaps it's part of some facet of a broken industry. I have done way too many fill-in-the-blank interviews over time to really understand why they even still exist. You'd assume with the internet, and blogs, that people would be able to create new things and communicate about genuine things by people who are genuine. There are really awesome publications out there and great interviews do exist. But at the end of the day, I'm not in a place to pass up interviews, since they could help with a show, or a tour, or perhaps equate to at least one new listener.


Mimi : When did Dead Cross start? Just kidding. At the end of the day, while what you do is art, it's also how you make a living. Do you feel that artists, and you specifically, are treated fairly for the work they do? And how do you think a broken music industry can repair? Is it possible? If Justin Pearson was tasked with fixing the music industry, what would he do?

Justin : Good one! Make a living? Another good one. You are on a roll here. I often reference this thing that John Waters once said to me, something like, if you want to make art that is legit and by your own standards, you have to intern for yourself for roughly forty years before you make money. So I'm half way there by those guidelines. But as far as fixing something like the music industry, shit. If I had an answer to that I wouldn't be doing this interview. I'd be a wealthy philanthropist and my intern could answer this for me. But maybe there is no need to fix the industry, or at least no need for me to come up with a way to do so. It's done a great job at killing itself over the past few decades. It's been rude and arrogant. But with that being said, to me, the industry as it's perceived, is becoming more and more irrelevant. I see music in a much larger picture. Music is more than sound for me. It's part of something bigger that fits under the umbrella of art. There are aspects that are part of music, such as intellect, chance, aesthetic, and so on, that are never the industry focal point. Making profit was never an objective. And with that, we can take it a bit further. It wasn't something that was done for fun. It was a necessity in our lives. It still is that very same thing.


Mimi : You wrote on your label's website that you "started Three One G in hopes to better the quality and creativity of stuff that I was part of, as well as the music culture that I am part of - something obtainable, tangible, and real." Would you say that, to achieve that goal, that hope, ownership (not in some sort of greedy "it's mine, asshole!" way, but in a direct involvement way) of the process is necessary? And as possible advice for artists who might have an interest in taking a similar approach, what are you doing to realize that vision? Are there artists that may have forged a path that you've been following?

Justin : I mean, the creator of something is the owner. Or we could use a different term I suppose. Something less capitalistic, ha! But nonetheless, we own what we create in my opinion. Nonetheless, the concept of obtainable, tangible, and real is basically something that my ethics are derived from. You know, the basic ideals behind what "punk" was born out of, and what later became known as DIY. We all can do this stuff. I'm not special. We can all own our creations. We can also give that stuff away for $8.99 or for gas money, or a floor to sleep on, or whatever it is that we need to survive. Whatever we feel is suitable. As for artists who steered me on a path, I would say that Dischord was easily one of the biggest influences on my early life in the world of music. Then Ebullition, which I ended up releasing records on. And then later, perhaps Gravity. I think those tree labels are what have collectively made Three One G what it is.


Mimi : Dischord was probably the first time I'd seen some sort of ethics introduced on what might be called the "business" side of things. I still look at what Dischord's done - frequently - and find inspiration. It's like Ian MacKaye found a way to say "fuck you," in a really empowering way, to the gross excess of corporate music. You mentioned a bit ago that you see these glimpses of power coming from the people. Are you seeing those glimpses in the music community? Are there things you might be seeing from your side of things that the rest of us aren't quite yet? Where do you think music might be headed? Where might the industry overall be headed? I hear arena rock artists like KISS (fuck Gene Simmons, by the way) say that they might not make full-length albums any longer because there's no money in it, that they won't be paid fairly for their work.

Justin : My reference to power might be misconstrued. Power definitely has a negative or oppressive element to it. But I think I meant power more along the lines of energy that humans exchange, and sometime though music, and therefore, a positive concept. I suppose my terminology comes from stuff like The Stooges "Raw Power," other than some bullshit spewed out by Ian Stewart. As for the music community, just like the music industry, I'm not sure I have answers there. I think outside of those guidelines. And again, if I knew where things were headed, I would prepare myself. I just have no idea where most things on this planet are headed.


Mimi : I just gotta ask. What does "punk" mean to you? Is punk inherently an expression of resistance or rebellion? If it is, do you think it's a good sign when a band like Motley Crue covers a Sex Pistols song?

Justin : Awe, the "what is the meaning of life" question. I can certainly tell you what punk doesn't mean to me, which is Sid Vicious, or the commercialized image of nihilism. To me, it's cultural, political, social, progressive, and a million other things. Punk is James Chance deciding to wear a suit and play a sax since punk was said to be the opposite. Punk is The Weather Underground, pet rescues, re-purposing the bourgeoisie's trash, the Me Too movement, sustainable living, Planned Parenthood - it's everywhere.


Mimi : There's been a lot that you've said that would be fairly-well in alignment with what we might call "radical." The interesting thing about radical ideas, to me, is that when you say them out loud, they appear to be common sense, like they are just expressions of care and support. Yet, in the U.S., those ideas are packaged as being subversive or worse. Do you think we'll see the day in this country where we'll penetrate the propaganda surrounding radical/revolutionary politics and shift toward models that see people, not profit, as the priority? I mean, I think we can understand why the rich would have an interest in protecting their power and systems of exploitation and oppression. Do you feel like it's a foregone conclusion that they will maintain that power? You're going to have fans that will read this. What message would you have for them about the roles they might play in fighting that oppression and exploitation?

Justin : I do think ideas that were once looked at as radical are the norm now. It just takes times. Unfortunately too much time though. It's like that saying, change comes one funeral at a time. When I was fifteen, and had to stick up for LBGTQ+ friends as well as myself, or when I decided to have a plant based diet, or even when I started playing music, all of that stuff was so out there, and people thought it was crazy. Now, all of it seems normal. Homophobia is not acceptable by any means, you can get vegan food just about anywhere now, and my first band sounds like stuff you hear on the radio or on TV now. It just takes a lot of time, but it will change. I'm not sure it's necessarily a class thing though. I do feel that there are wealthy progressive people, who do good for the people. However, it's the oppressive forces in charge who use the idea of having people hate downwards to keep others oppressed. We've seen it first hand, in our faces recently, with the white middle class hating the poor. But as far as a message to send, in relation to oppression and exploitation, I'm not sure. That is a massive space to try to fill with one's ideas. I do think, no matter what class one falls into, it's extremely important to pay attention where you spend your money and what it's going to. That is the real way to vote, by how you spend, or don't spend your money. We can bring down corporations by being smart and funding progressive entities and not the garbage ones out there.


Mimi : Before we wrap up, I want to thank you for doing this interview. I've seen very, very few artists agree to engage with a radical publication. Why do you think that is? And why did you agree to do this?

Justin : Perhaps a lot of artists are scared to make not be known where they stand on things. Or they don't care to discuss such topics. I agreed for a couple reasons. I'll pretty much do any interview that someone wants to do with me. I'm grateful for that in itself, being aware that someone cares to some extent about the stuff I am part of. But with you, I was pretty psyched to get into an interesting conversation. If anything, it's a honor to have you want to talk with me about the stuff we have covered.


Mimi : Again - many, many thanks. I really appreciate that you've taken the time to do this. In parting, I think there are going to be a lot of radicals/revolutionaries reading this who are just learning about what you've done. What about you, as an artist, do you feel is the most important piece or takeaway that folks walk away with? Any parting words you might have for the comrades?

Justin : Speaking of how interviews pan out, the parting ways last words part is so fucked. Especially to fellow comrades. Ha! There is a lot that we should be discussing, and a lot that I could, or should say, but where do I start or what is punctual enough to wrap this up? I guess I can leave it with a quote that I reference almost daily.

"The opposite of love is not hate, it's indifference" - Elie Wiesel

Thank you for taking the time to talk to me.

Retail Work and Customer Relations: An Interview

By Devon Bowers

This is the transcript of an email interview I did with former UK retail worker Helen Howard in which we discuss retail work, relations between customers and workers, and where the US retail industry is headed.




How did you wind up working in retail?

I started at the age of 16 in 1997, and by the next year I needed a weekend position to help me out financially. I was given four hours on a Sunday afternoon working in the music/video section of the store my brother worked at, with the opportunity to work extra hours during the week to fit in around my studies. Once I left college in 2001 I decided to stay on as I didn't know what I wanted to do for a career. I worked for the one company in various branches for 16 years, then left to enter education in 2013.


You stated in our discussion that you went all the way from a regular worker to an asst manager. In what ways did you see the personality differences and attitudes towards workers change as you moved up the ladder? Did you internalize some of these attitudes?

As members of my family had worked in the same store, I was pretty well known anyway and it was always assumed I would have most of the answers to questions. The store I was working at was unlike most other high street stores, giving all members of the store team the authority to solve most issues without having to call a supervisor. As I grew in confidence I dealt with most things myself and soon noticed that my weekend colleagues would turn to me to help them out. I discovered I was good at solving problems and when I was given a new member of staff to train up, I was able to help her settle in and eventually empower her to make her own decisions over refunds etc. I was given the promotion to supervisor in another store when I left college.

I soon gained a reputation as a 'fix-it' person, and was sent by the area managers to other stores that needed support in getting back on track with tasks. I only met with negativity in one particular store, but the whole attitude of the store team was not as it should be, and although I got a few people onside it was not a big success, and I left soon after. I didn't take these attitudes on board, as I knew the problems in that store ran deeper than I could fix.


When the internet first came into existence, how did that affect workers and what was the industry concerned about, if they were concerned at all?

We first noticed that people were starting to question why something was cheaper online than in stores, not something we were prepared for. When people then said, "Oh well I may as well get it online then," we knew we had a problem.

This grew when the cuts to overtime came in. Then we noticed that we were increasingly left with fewer and fewer colleagues around, and that people who had left were not getting replaced. When the large, two-floor store I used to work at was reduced to one floor in the early 2000s: that was when the alarm bells started ringing.

The company saw takings fall and knew it had to increase footfall into their stores and away from the internet so there was a huge increase in promotional activity in the store. Confectionery and stationery companies now do deals with the company to push their merchandise. This was by far and away the biggest change. Bigger signage, more cardboard display stands, more hanging signage, more pre-orders on books and videos were introduced. The pressure increased on workers to offer exemplary customer service, give out vouchers, keep displays filled and push certain confectionery lines at the tills. Stores in the 1990s were clear, tidy and quite open plan. By the 2000s, they were filled with colour, huge signs and displays everywhere to the point where they now look cluttered and visually 'noisy.'


You did a study in which you examined interactions between retail workers and customers. What were your findings and how do they relate to the alienation people experience in the workplace and larger society?

I had long been fascinated by the reactions some customers would have when told they couldn't have a refund, even though I remained calm and explained the store policy very clearly. This led to me deciding to explore this when I went back to university to study a degree in Psychology. I interviewed both customers and my colleagues at the store I was working inat the time. I compared their responses, and discovered something rather interesting. I saw that both the customers and sales assistants had a 'them and us' mentality. The customers saw the assistants not as individuals, but as faceless representatives of the company, and the assistants saw each customer as just one of many people they would serve that day. Significantly, both sides saw themselves as unique individuals. When this view was challenged by the other side, that's when the high negative emotions began to emerge.

Additionally, it should also be understood that human beings have a strong need to belong and to feel safe in a collective. Customers would band together and support each other against the assistant in a refund dispute, and so would the assistants. This effect would heighten the more serious the dispute. (I would theorise that if something extraordinary happened such as armed gunmen coming in to the store, the customers and assistants would then band together against the gunmen as it would make them feel safer.) This all relates to social identity theory, which aims to explain how people behave and feel in society. Tajfel (1979) proposed that the groups (e.g. social class, family, football team etc.) which people belonged to were an important source of pride and self-esteem.

Groups give us a sense of social identity: a sense of belonging to the social world. So customers would see fellow customers as their 'in-group,' and the assistants as the 'out-group.'I understood from my study that the best customer service was when a customer was made to feel their uniqueness and individuality, particularly when an assistant would make an extra effort to solve an issue or query. An assistant would always remember and appreciate a customer who would smile and be pleasant to them, perhaps offering a compliment or something. On each occasion, the customer or the assistant would have their sense of individuality recognised and appreciated, rather than just be treated as 'one of the out-group.'

As a supervisor in a large store (as I was in around 2004), I was effectively Assistant Manager although the official title was almost obsolete by then. I knew that team morale was lead by the store manager and myself. I could sense that when there was conflict between us, the store team was unsettled and uneasy. When we were having a laugh and the store was doing well, the team was happy and worked very well together. If any member of my team felt unhappy or alienated, I would do my very best to talk to them and identify what the problem was. It was essential to make every person feel they were valued, respected and that I was grateful for every contribution they made.


Retail work many times is manual labor. Why do you think society looks down on retail as not a so called real job, but simultaneously admires manual laborers?

Twenty to thirty years ago, a career in retail was admirable and respectable. Nowadays this is not the case.

I would say that the main reason that retail is looked down on by most in other professions, is because there are no real qualifications needed to start, and many store managers have risen up the ranks by experience alone. (We do have some qualifications in the UK to assist in a career in retail, such as a BTEC or NVQ in Business Management, but these are not necessary.) The skills needed in retail (common sense, practical thinking, solution-focused problem-solving, numeracy and literacy, stress and time management amongst many) are not taught in a course but developed over time and mostly learned on the job.

Even though not everyone can develop these skills, they are still not valued as much and are therefore not as well paid. Most people in other professions would have taken a Saturday job in order to bring in a bit of pocket money, so it would be seen as a stop-gap job and not taken seriously.

People admire manual labourers such as builders, plumbers, electricians etc, because there are necessary courses to take to learn how to perform these jobs and a lot of money can be made. To most people, fixing a car or their central heating system is completely beyond them and therefore those that can, are respected and admired.


In the US currently, many retail stores are shutting down due to folks shopping online. Is there a same affect in the UK?

Yes, absolutely. We have lost many beloved high street stores over the past twenty years, particularly record and electronic shops and have also seen many companies buy each other out. However the various pound shop chains are alive and thriving.

For those that remain, store staff has been reduced to a skeleton and pressure exists to cut even more. Branches have been closed down with staff either made redundant or forced to relocate. Self-service checkouts have been introduced to attempt to cut queues. As a side-note, this further exacerbates the feeling of 'de-individualisation' of customers by the company, as they are not even served by a real person!

I think in the future, the convenience of shopping online will slowly bring back the desire to be treated as a human being and people will return to shopping in actual stores. People have never liked using automated systems such as telephone banking or choosing options on a phone keypad and really appreciate more than ever a personal service.

Marxism and Nature: The Metabolic Rift

By Rebecca Heyer

This article is intended to be the first in a series that will provide an introduction to some of the concepts that provide the foundation for ecosocialism, a movement that develops and applies socialist solutions to the challenges of climate change and the environment. All of these will be an attempt to introduce the reader to the subject matter.

Many readers find the original works that have helped define the movement to be difficult to follow. Academics such as John Bellamy Foster and Ian Angus are highly respected, but use a language that many socialist organizers find somewhat inaccessible. I highly recommend their writing to anyone who wants to take the time and effort to read and understand them. I will not come close to their rigor and attention to detail here. I hope to inspire all people interested in building a socialist future to investigate further.


Marx's View of the Relationship between Humans and the Environment


Marx and Epicurean Philosophy

Karl Marx spent much of his life considering the relationship between the human race and the world they live in. He excelled in the study of philosophy, history and the natural sciences. Marx's world view was grounded in philosophy, particularly that of the ancient Greeks. The subject of his PhD thesis was a comparison of philosophy of two of the classic Greek scholars, Epicurus and Democritus. Both of them were materialists, in contrast to Socrates, Plato, and Aristotle who were idealists. Idealism had dominated western thought for centuries and provided a foundation for much of Christian theology. The Enlightenment marked a revival of the materialist school. Marx saw the relationship between humans and the environment in materialist terms and saw humans as part of the world they live in. Marx's world was not populated by ideal forms. It was made up of matter, time and space. It existed independently of any deity, and humans did not govern it or maintain it as agents of God. They interacted with their environment in a dialectical relationship, with all participants affecting all other participants.


Labor as a Natural Process

Marx saw labor as a process that connected humans with their environment. In Volume I of Capital, Chapter Seven, Section One, he wrote:

Labor is, in the first place, a process in which both man and Nature participate, and in which man of his own accord starts, regulates, and controls the material re-actions between himself and Nature. He opposes himself to Nature as one of her own forces, setting in motion arms and legs, head and hands, the natural forces of his body, in order to appropriate Nature's productions in a form adapted to his own wants. By thus acting on the external world and changing it, he at the same time changes his own nature. He develops his slumbering powers and compels them to act in obedience to his sway. We are not now dealing with those primitive instinctive forms of labor that remind us of the mere animal. An immeasurable interval of time separates the state of things in which a man brings his labor-power to market for sale as a commodity, from that state in which human labor was still in its first instinctive stage. We presuppose labor in a form that stamps it as exclusively human. A spider conducts operations that resemble those of a weaver, and a bee puts to shame many an architect in the construction of her cells. But what distinguishes the worst architect from the best of bees is this, that the architect raises his structure in imagination before he erects it in reality. At the end of every labor-process, we get a result that already existed in the imagination of the laborer at its commencement. He not only effects a change of form in the material on which he works, but he also realizes a purpose of his own that gives the law to his modus operandi, and to which he must subordinate his will. And this subordination is no mere momentary act. Besides the exertion of the bodily organs, the process demands that, during the whole operation, the workman's will be steadily in consonance with his purpose. This means close attention. The less he is attracted by the nature of the work, and the mode in which it is carried on, and the less, therefore, he enjoys it as something which gives play to his bodily and mental powers, the more close his attention is forced to be."

Labor is a dialectical process where humans impact the environment, but at the same time the changes in the environment made by humans impact humans.


The Metabolic Rift and Fertilizer


Marx and the Soil

Marx recognized the fundamental role of the soil in the labor process. He viewed agriculture as the basis for an economy. He included the following in the section of Capital cited above.

The soil (and this, economically speaking, includes water) in the virgin state in which it supplies man with necessaries or the means of subsistence ready to hand, exists independently of him, and is the universal subject of human labor. All those things which labor merely separates from immediate connection with their environment, are subjects of labor spontaneously provided by Nature. Such are fish which we catch and take from their element, water, timber which we fell in the virgin forest, and ores which we extract from their veins. If, on the other hand, the subject of labor has, so to say, been filtered through previous labor, we call it raw material; such is ore already extracted and ready for washing. All raw material is the subject of labor, but not every subject of labor is raw material: it can only become so, after it has undergone some alteration by means of labor."

The transition from feudalism to capitalism was marked by a change in the relationship between humans and the soil.

Capitalism in Europe began to develop in the fourteenth century with the rise of capitalist agriculture. Feudal Europe had few cities or towns and agriculture was distributed across a multitude of feudal estates. Most were largely self-sufficient and trade was not a significant factor. As the population grew cities and towns became more important. This led to the practice of tenant farming and the development of markets for agricultural products. In Chapter Twenty-Nine of Capital, Volume I, Marx writes:

Now that we have considered the forcible creation of a class of outlawed proletarians, the bloody discipline that turned them into wage laborers, the disgraceful action of the State which employed the police to accelerate the accumulation of capital by increasing the degree of exploitation of labor, the question remains: whence came the capitalists originally? For the expropriation of the agricultural population creates, directly, none but the greatest landed proprietors. As far, however, as concerns the genesis of the farmer, we can, so to say, put our hand on it, because it is a slow process evolving through many centuries. The serfs, as well as the free small proprietors, held land under very different tenures, and were therefore emancipated under very different economic conditions. In England the first form of the farmer is the bailiff, himself a serf. His position is similar to that of the old Roman villicus , only in a more limited sphere of action. During the second half of the 14th century he is replaced by a farmer, whom the landlord provided with seed, cattle and implements. His condition is not very different from that of the peasant. Only he exploits more wage labor. Soon he becomes a metayer, a half-farmer. He advances one part of the agricultural stock, the landlord the other. The two divide the total product in proportions determined by contract. This form quickly disappears in England, to give the place to the farmer proper, who makes his own capital breed by employing wage laborers, and pays a part of the surplus-product, in money or in kind, to the landlord as rent. So long, during the 15th century, as the independent peasant and the farm-laborer working for himself as well as for wages, enriched themselves by their own labor, the circumstances of the farmer, and his field of production, were equally mediocre. The agricultural revolution which commenced in the last third of the 15th century, and continued during almost the whole of the 16th (excepting, however, its last decade), enriched him just as speedily as it impoverished the mass of the agricultural people."


The Metabolic Rift

The development of capitalist agricultural alienated farmers, both from the soil, which was the source of their productivity, and their produce, which was the fruit of their labor. Marx did not call this alienation a "metabolic rift" but later writers have used this term to refer to the disruption of the relationship between humans and the environment described in Capital Volume I, Chapter 15, Section 10.

Capitalist production completely tears asunder the old bond of union which held together agriculture and manufacture in their infancy. But at the same time it creates the material conditions for a higher synthesis in the future, viz., the union of agriculture and industry on the basis of the more perfected forms they have each acquired during their temporary separation. Capitalist production, by collecting the population in great centers, and causing an ever-increasing preponderance of town population, on the one hand concentrates the historical motive power of society; on the other hand, it disturbs the circulation of matter between man and the soil, i.e., prevents the return to the soil of its elements consumed by man in the form of food and clothing; it therefore violates the conditions necessary to lasting fertility of the soil. By this action it destroys at the same time the health of the town laborer and the intellectual life of the rural laborer. But while upsetting the naturally grown conditions for the maintenance of that circulation of matter, it imperiously calls for its restoration as a system, as a regulating law of social production, and under a form appropriate to the full development of the human race. In agriculture as in manufacture, the transformation of production under the sway of capital, means, at the same time, the martyrdom of the producer; the instrument of labor becomes the means of enslaving, exploiting, and impoverishing the laborer; the social combination and organization of labor-processes is turned into an organized mode of crushing out the workman's individual vitality, freedom, and independence. The dispersion of the rural laborers over larger areas breaks their power of resistance while concentration increases that of the town operatives. In modern agriculture, as in the urban industries, the increased productiveness and quantity of the labor set in motion are bought at the cost of laying waste and consuming by disease labor-power itself. Moreover, all progress in capitalistic agriculture is a progress in the art, not only of robbing the laborer, but of robbing the soil; all progress in increasing the fertility of the soil for a given time, is a progress towards ruining the lasting sources of that fertility. The more a country starts its development on the foundation of modern industry, like the United States, for example, the more rapid is this process of destruction. Capitalist production, therefore, develops technology, and the combining together of various processes into a social whole, only by sapping the original sources of all wealth - the soil and the laborer."


Soil Depletion and the Use of Fertilizer

Capitalists often attempt to address problems created by a metabolic rift through technical changes in production methods. Marx was familiar with the attempt to mitigate soil depletion through the use of fertilizer. He was fascinated by the work of organic chemist Justus von Liebig on the subject of nutrients needed by plants. In large part due to Liebig's discoveries, the use of fertilizer in both Europe and America exploded during the nineteenth century.

The best available fertilizer available at the time was guano, the accumulated droppings of sea birds. Islands on the west coast of South America had an abundant supply. Demand for guano from Peru soared during the mid nineteenth century and the major agricultural producers of the time fought to control these resources. This led to the Chincha Islands War of 1864-1866. Marx saw this conflict as an example of the way imperial powers enter into conflict for the control of natural resources.

As is often the case, this metabolic rift led to another, as the capitalist system attempted to correct the problem by using new technology. Guano was carried from Peru to agricultural centers in Europe and North America by clipper ships. About the same time as the Chincha Islands War, shipping technology changed from wind driven vessels to steam driven vessels powered by coal. The mining and shipping of coal created a new, even more serious metabolic rift. Fossil fuels such as coal represent energy that was captured long ago by plants and has been sitting underground for millions of years. Plants use energy from solar radiation to convert carbon dioxide into other carbon compounds. This energy is stored in fossil fuels such as coal, petroleum, and natural gas. The stored energy is released when fossil fuels are burned, but at the same time carbon dioxide is also released. Carbon dioxide is a greenhouse gas which, when released into the atmosphere, causes environmental systems like the oceans to retain heat and become warmer. The current warming trend that is driving global climate change began in the mid-nineteenth century and can be in, at least in part, traced back to the chain of metabolic rifts that was initiated by capitalist agriculture.


The Metabolic Rift Today


Agriculture

The chain of metabolic rifts in agriculture has continued. By the end of the nineteenth century, deposits of nitrates such as guano were becoming depleted. Capitalist agricultural, now dependent on nitrate fertilizer, needed a new technology. In 1909 an artificial way of fixing nitrogen from the atmosphere, called the Haber Process, was discovered. The Haber Process is still the dominate way of producing nitrates, which are used in the production of munitions and explosives as well as fertilizer.

The Haber Process is energy intensive, uses natural gas as a source of hydrogen and consumes three to five percent of the world's production of natural gas. Capitalist agricultural is also heavily dependent on the use of powered equipment, such as tractors, trucks and harvesters, which are also fueled by petroleum products. Although agricultural consumption of petroleum is dwarfed by other economic sectors such as transportation, according to the US Energy Information Administration about half a trillion BTU of petroleum is consumed by agricultural production in this country alone.


Energy

No where is a metabolic rift more apparent than in the capitalist production of energy. Fossil fuels such as coal, natural gas and petroleum represent solar radiation received by plants millions of years ago and captured through the process of photosynthesis which converts carbon dioxide and water into other hydrocarbons. Burning fossil fuels releases both energy and carbon dioxide. After almost two hundred years of burning fossil fuels, accelerated by capitalist agriculture and manufacturing processes, the portion of the atmosphere made up by carbon dioxide has gone from less than three hundred parts per million to over 400 parts per million. Changes of this magnitude typically take millions of years.


Manufactured Goods

In the same way that the globalization of agriculture creates metabolic rifts, the globalization of the production of manufactured commodities creates additional rifts. These may not be connected directly to the soil, but they still impact the connection between humans and environmental systems. In a globalized economy the sources of raw materials, the sites of manufacturing facilities and consumers are usually separated by large distances and national borders. The most obvious impact on environmental systems comes from the need to transport huge quantities of commodities and materials. Most of these are moved by cargo ships and most of these ships are powered by a petroleum product known as bunker fuel, the residual that is left after gasoline, kerosene, diesel oil and other lighter distillates are extracted. Bunker fuel is relatively inexpensive, but burning it emits large amounts of carbon dioxide compared to the amount of energy produced. The transportation of goods and materials needed to support a globalized economy contributes heavily to greenhouse gases in the atmosphere and thereby to global climate change.


Conclusion

I hope this article has given the reader some idea of the meaning of the term metabolic rift and its place in the Marxian critique of capitalism. Metabolic rift is a key concept within ecosocialism and the understanding of how capitalism is responsible for global climate change.


This article originally appeared on the Socialist Party USA's official publication, The Socialist .


Rebecca Heyer graduated from Rice University with a BA in economics in 1977. Based in Texas, she worked as a systems analyst and consultant for 23 years, specializing in the management of very large data sets. Starting in 2000, she became active in politics, holding a county office in the Green Party and lobbying the Texas Legislature. She relocated to northwest Florida in 2006 where she served on the City of Pensacola Environmental Advisory Board. After the 2016 election she left the Green Party and joined the Socialist Party USA as an at large member. She currently serves on the Ecosocialist Commission. At the age of 62, she still enjoys the punk scene and living on the Gulf Coast.


Sources

Marx's Ecology: Materialism and Nature by John Bellamy Foster

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

The Difference Between the Democritean and Epicurean Philosophies in General - Karl Marx's Doctoral Thesis

Capital, Volume I by Karl Marx

Art, Race, and Gender: An Interview with Son of Baldwin

By Devon Bowers

Below is a transcript interview I had with the founder and operator of the Facebook page, Son of Baldwin, where we discuss comic books as a political medium and also as it relates to and in many ways reflects the current racial and gender structures we see in society.



What made you interested in comics? For me, personally, comics were an extension of my interest and enjoyment of animation.

My father bought me my very first comic books when I was four years old and I was hooked instantaneously. At that point, I had already been introduced to super heroes via the 1973 Super Friends cartoon and then the 1975 Wonder Woman television series. I was fascinated with the idea of these larger-than-life characters with incredible powers who used those powers to protect defenseless people from the evil and corrupt. That resonated with me on a primal level. Forty years later, it still does.

Comic books are the reason I'm a writer today. My earliest writings were me attempting to create my own superhero stories. Additionally, two superheroes in particular played a major role in the shaping of the very unsophisticated political consciousness of my childhood:Wonder Woman and her black sister, Nubia. Wonder Woman comics were filled with stories that touched on very basic, elementary feminist principles. And with the introduction of Nubia, a very clumsy race awareness was brought to the fore. Both impacted me in ways that I can't fully articulate, but suffice to say, they were my first child-like understandings of identity.

The fact that these were female characters was quite important. I wasn't drawn to Superman orBatman, or even Black Lightning and Black Panther in the same way. I believe that I was rejecting, on some subconscious level, the narrowness and rigidness of a particular brand of masculinity and the increasing and needless violence that came along with it. Wonder Woman and Nubia-with their bold strength, unabashed femininity, and desire to teach first and punch only if they had no other choice-seemed more balanced and free. The escapist fantasies I had with them allowed me the room to safely explore other, queerer aspects of myself, aspects that I was only beginning to become aware of and understand. At four years old, I couldn't know that this is what was happening, but looking back, it makes a great deal of sense.


Given the fact that so many movies and shows are flourishing due to diversity, why don't you think that companies don't have more diverse characters, if for no other reason than to cash in?

There are a great number of experts, theorists, and thinkers who believe racism, sexism, and other forms of institutional bigotry are tied to economics. The prevailing wisdom goes something like: to rid ourselves of these evils, we must disconnect them from their economic incentive; we must make bigotry unprofitable. But what that class analysis fails to contend with are the psychological benefits of bigotry. Bigoted ideology helps oppressive groups feel good about their actions, beliefs, practices, and thoughts. It warps their perception of reality so that any evidence contrary to their false ideas of supremacy are discarded and discounted. They'll invent flimsy excuses to uphold the status quo in the face of utter ruin. This benefit is separate from economics. It lives in that mental and emotional realm that allows poor white people, for example, to say: "I may be poor, but at least I'm not black!" or straight black people to say, "I may be black, but at least I'm not queer."

So when the research shows that inclusive media is actually more profitable than exclusive media , they regard that data as suspect and reject it. Simultaneously, when the exclusive media they promote fails financially, they behave as though they're baffled in regard to why that might be and continue to make more of the same stuff in the face of utter failures. As a last resort, they might test the research by releasing inclusive media, but that's always a game of gotcha. If the media does well, they say it's a fluke. If it does poorly, then it's a self-fulfilling prophecy.

It doesn't matter if what they thought was inclusive was actually tokenism dressed in offensive stereotypes. It doesn't matter how many inclusive forms of media do well or how many exclusive forms of media fail. The bigot isn't operating from a logical, rational, common-sense perspective. Even the capitalist bigot will choose losing money over allowing marginalized peoples and perspectives centralized locations in the production of media-especially marginalized peoples and perspectives they can't control.


Would you say that comics can be used effectively as a means of political engagement on some level?

Absolutely. I'd be loath to give my nieces and nephews a comic book without first reading it and then reading it with them, though. Many comic books contain really toxic messages about race, gender, gender identity, sexuality, disability, etc. I think comic books politically engage children in ways that I find abhorrent. Most comics teach kids that physical violence is the way to solve most problems; that women should always be subject to the gaze and whims of men; that queer people don't exist, or if they do, it's as the strange punchline or comic relief; that being disabled is the worst thing in the world to be and must be "corrected"; that all races should be subordinate to the white race, and so on. It's very, very rare that I come across comics that I would give to the children in my family (Princeless is a pretty good one). But I do find that my adult friends and family are politically engaged with the comic books they read. Mostly though, they, like me, find themselves in opposition to the overt and covert sociopolitical messages in them. Most mainstream comic books, I'm convinced, are created for white, heterosexual, cisgender, non-disabled men-which makes sense since that demographic, by and large, is the one creating them.


What are your thoughts on the fact that Scarlett Johansson is playing Major Motoko in an upcoming Ghost in the Shell movie ? Do you think that this is being used as a ploy of sorts to get people from criticizing Marvel for not creating a standalone Black Widow movie?

Scarlett Johansson to be playing an Asian character is blatant racism; it's yellowface. There's just no other way for me to view it. It's bold and proud racism masquerading as a necessary casting choice. Racists will always try to justify their racism and, in the justification, attempt to remove the racism label: "It was an economic decision! And Johansson is popular, so…!" They say that as though either of those plea cops shield them from the racist label. They don't. Racism is racism irrespective of the "justification."

There's just no way in the world I will see Ghost in the Shell without an Asian actor in the lead role. Period. The end. That goes for Doctor Strange, too. Ain't no way I'm supporting that film either. My response to Hollywood racism is to do everything in my power to ensure that their racist products fail. Not that they'd ever learn their lesson: How many Exodus' or Gods of Egypts have to flop before they get it? I learned that they don't want to get it. They dismiss my views by calling me a SJW (social justice warrior)-a term that they seem to think is a slur, which reveals much more about them than it does about me-and whining about how hard it is not to be a bigot.

So instead of trying to persuade bigots why it's wrong to be bigots, I give my money to those who already know why. That's why I make it my business to support ARRAY.

As far as a Black Widow stand-alone film , I don't think there's any way Marvel can protect itself from that criticism. There is no sleight-of-hand they can pull that could distract anyone from something so obviously and egregiously sexist.


Regarding the role of women in the comic book industry, would you say that there is some room for women in the industry in terms of women taking the lead in creating and producing comics?

I wish I could say yes. The industry is so incredibly hostile to women, though. Like openly hostile; so openly that it seems almost built into the industry's design.

For example, there's this situation at DC Entertainment where one of the senior editors has been repeatedly accused of sexual harassment-for years and years, by many women-and only now, after one woman spoke publicly and other survivors of this man's behavior spoke up and social media got a hold of their testimonies-is DC "investigating." And they made sure to use DC Entertainment Diane Nelson to make the public statement about the investigation in an oh-so-cynical Public Relations 101 stunt move. Like that wasn't absolutely transparent. It's almost like if the public never found out about the allegations, DC would have been content with allowing it to continue, like sexual harassment is a normal part of their professional culture.

And it's not just the publishers; it's the audience, too. Women have complained of harassment and worse at comic conventions and other comic-related spaces including comic book retail stores. And don't venture into the comment sections at every comic book news site or message board. Misogyny is a staple. If you were a woman, would you feel welcome in such a vicious environment?

And it's a shame that this is the state of the industry because there are so many talented female creators and eager female readers who could help boost the industry's lagging sales-especially DC's, whose market share continues to shrink.


I find it strange in some ways (though in some ways not), that in many cartoons such as Justice League Unlimited that have strong, well-liked female characters such as Vixen and Hawkgirl and yet people seem to think that movies or shows based on those characters wouldn't succeed. Why would you say that is?

The answer is bigotry. Bigots cannot understanding centering anything outside of their identity sphere. It doesn't matter how many times Batman, Spider-Man, or Superman fail, they will be given multiple chances to succeed. Because they are perceived as having inherent value due to merchandising, etc. But if Vixen was given as many chances to find her stride as Batman, Spider-Man, and Superman have over these many decades, maybe she would eventually find her popularity as well. Though I must say, Vixen comes out of a kind of stereotype about black women's sexuality and womanhood; a white, patriarchal gaze which regards it as animalistic, base, degenerate, evil, and wayward. Vixen needs a black woman writer to redeem and revitalize her, and remove her from the clutches of the white supremacist sensibility that imagined her. There's a dope character in there somewhere, but a black woman's vision is needed to realize it.


How are cartoons used to enforce gender roles? I say this as the show Young Justice was canceled by DC as they thought that women wouldn't purchase toys of the largely male cast. ( http://io9.gizmodo.com/paul-dini-superhero-cartoon-execs-dont-want-largely-f-1483758317 )

It's funny you should ask this. I just wrote an essay about a superhero cartoon called DC Super Hero Girls for The Middle Spaces that explores, in some ways, the function of cartoons.

What I've come to understand is that most American media aimed at children is propaganda designed to enforce very conservative and harmful ideas about class, disability, gender, gender identity, nationality, race, sexuality, and Otherness in general. There are some exceptions ( Steven Universe may be one, though I have some minor issues with that show as well that I hope someone can correct; but that's the topic of another conversation). But for the most part, this media is attempting to indoctrinate children into becoming a very specific kind of citizen, a very specific kind of laborer, a very specific kind of taxpayer, a very specific kind of soldier, to practice a very specific kind of religion, to form a very specific kind of family-and all of those things lean noticeably to the right.

That's why we have toy commercials where only boys play with racing cars and only girls play with dolls. Shit, we even call boys' dolls "action figures" to ensure that the line between genders is solidly drawn. Cartoons, which are little more than 15- and 30-minute commercials for toys and games, are design to reinforce these outdated and limiting notions. And, unfortunately, adults have been indoctrinated far longer than children. So most adults act as the police force ensuring their children absorb these restrictive, reductive ideas.


Why do you think that so many people who are into comics want to keep the entire medium to a small few, denigrating people who are just learning about the comics or who became interests in them via the movies as not being 'true fans?' Doesn't that hurt them in a sense as a major reason comic book movies were/are being made is because of those people who haven't yet/don't read the comics?

People, I've come to understand, are afraid of change. We become anxious when we perceive that something might change because we allowed some other group to be included. The comic book fanatic that denigrates new readers because they think the new readers might cause the industry to alter its priorities and storytelling to accommodate the new reader has much in common with the xenophobe who wants to build a wall at the southern border to keep Mexicans out of the United States because they think the Mexicans will "steal their jobs." Those fears are family. They live together. And they will, thankfully, die together. It's inevitable. They're scared of that, too.


What comics/graphic novels would you say had an impact on you on a personal level and why did they have such a major impact? [For me, I would say Solanin, Blankets, and Not Simple.]

I love this question. There are a few. I tend to like comic books/graphic novels that make me think, that make me question things, that encourage me to envision a better world and a better way of life, and invite me to be a better human being:

Erika Alexander and Tony Puryear's Concrete Park is the very first comic book/graphic novel that I've ever read about people of color that wasn't plagued by the white gaze. It's the very first comic book I've encountered in which people of color are centralized, are the default, belong in the landscape, are the norm. It's the very first comic book that I felt didn't ask permission to exist in this state. It avoids stereotypes. It allows its characters the full realm of humanity and is unapologetic in allowing its Blackness to begin with a capital B. And it's a Blackness that wasn't imagined by white folks who listen to rap music and had a black roommate in college so now they think they're experts on black people even though all they can manage to conjure is black pathology. With beautiful writing and beautiful art, this comic, more than any other, provides a way for me to envision fully realized black characters in my own stories.

Phil Jimenez 's Otherworld was such a smart examination of sociopolitical hierarchy. The backdrop was Celtic myth and science fiction, but the heart of the story was about the lovelessness that defines contemporary conservative ideology and how it can only lead to human extinction. Art wise, every page is a masterpiece. Every detail is rendered meticulously. And the colors were outrageous. The series only lasted seven issues when it was scheduled to go for 12. So I never got to read the conclusion, but what I did read impacted my personal politics in a very profound way.

Kieron Gillen and Jamie McKelvie's Young Avengers broke all of the rules in terms of narrative and visual storytelling, and did so with elegance, grace, and aplomb. They literally broke the boundaries of the panels in their stories-the art often allowed the characters to actually use the white space between panels as weapons! And then they broke one of the biggest boundaries of all: In their final issue, they revealed that every member of the team was queer. Basically, all the things the industry would have said couldn't be done because it would affect sales, they did. Their fearlessness bolstered my own.



Robert Jones, Jr. is a writer from Brooklyn, N.Y. He earned both his B.F.A. in creative writing and M.F.A. in fiction from Brooklyn College. His work has been featured in The New York Times Gawker The Grio , and the Feminist Wire . He is the creator of the social justice social media community, Son of Baldwin, which can be found on Facebook Google Plus Instagram Medium Tumblr , and Twitter . His first novel is in the revision stage and he's currently working on the second.

The Bosses' Utopia: Dystopia and the American Company Town

By Nick Partyka

This is the second part of a multi-part series. Read Part One here.



On The Value of Utopia

For many centuries persons, peoples, and civilizations, have dreamed about what an ideal society (utopia) would look like, and worried about ways in which society could be much worse (dystopia). Utopian dreams and dystopian worries are powerful tools for thinking about what sorts of changes a society should pursue or avoid, and what underlying dynamics these proposed changes expose. This series examines the tradition of utopian and dystopian thought in western culture, beginning with the ancient Greeks, but continuing on into the modern period. Our focus in this series will be on the important social, political, and economic ideas and issues raised in different utopian stories. When we look into utopian stories, and their historical times, what we'll see reflected in the stories of utopia are the social, political, and economic concerns of the authors, their societies, and or their particular social class.

The meaning of the word 'utopia' comes to us from ancient Greece. In our modern world the word takes its current form because of Thomas More's 1516 book of the same name. Indeed, it is this book from which most of the modern western European utopian tradition takes its origin; or at least, this work inaugurates its most common trope. Where we have in our lexicon one 'utopia', the Greeks had two. The difference, even confusion, between them marks an essential cleavage. For the Greeks, there was both Eu- topia, and Ou-topia. Both are derived in part from the Greek word topos, which means "place", and the suffix 'ia' meaning land. Translated into English, 'Ou-topia' means something like, " No-place land", whereas 'Eu-topia' translates as "good-place land". More succinctly, the difference is between the idea of the best place, and an impossible place. It is the difference between a place which does not exist, because it has not yet been realized, and a place which cannot, and could not, ever exist.

Our modern word is pronounced as the Greeks pronounced 'Eutopia'. However, the meanings of these Greek words were confused by modern writers, who ended up with the spelling 'utopia', from the old English 'Utopie' as opposed to "Eutopia", as meaning "good place". This basic confusion about utopias, between "good place" and "no place", inserts an important ambiguity directly in the center of thinking about utopias. This ambiguity forces one to wonder of utopian writers, Are their visions supposed to be dreams of possible futures meant to incite us to action, or are they impossible dreams meant as reminders that the world is not easily re-shaped by human effort? Is a utopia supposed to be a good place or a no-place, Is the author supporting or condemning the practices of the fictional societies they describe?

One qualification must be made right away. A utopia is not a paradise. There is a colloquial usage of 'utopia' and 'utopian' that seem to suggest that it is a paradise. And compared to the societies in which actual humans lives, many of the fictional utopias would have indeed been seen as paradises, relatively speaking. However, we must draw a technical distinction between a paradise or a golden-age, and a utopia. In a paradise or golden-age no work and no effort are required by humans to obtain the things they want and need. Perhaps the most famous golden-age many are familiar with would be the Biblical Garden of Eden. Another well-known paradise is described in the mid-14th century poem The Land of Cockaigne, where fully cooked turkey legs literally fly through the air and into one's mouth. In this place the only effort on need put in is to chew.

The whole idea of a Cockaigne, or a paradise, is that everything one would ever need is abundantly supplied without any effort. The natural world is just so constructed - either at random or by design - that there springs forth automatically an abundance of everything necessary for everyone, all the time, always. In this kind of society, or world, there never arises anything resembling what we - or most societies in the history of our world - recognize as a political problem. Everyone has enough of everything. So there is no cause for argument. There is no inequality, because everyone has everything everyone else has. Or at least, everyone has access to just as much of what others have whenever they would like it. In this kind of world what causes could there be for strife, or for civil war? A paradise, or a golden-age, is thus totally non-political, and as such not terribly interesting.

What this means is that utopias are enough like our own condition, our own world, that we can take inspiration from them. They are enough like the social conditions we know that we can learn lessons for and about ourselves and our societies by examining at them. This is exactly what makes utopias so interesting. As we will see, utopian literature has a long, very long, history with human beings. The enduring appeal of and, interest in utopias testifies to their relevance. This is the reason that we too are looking at utopias. We are all concerned with, or at least we are all effected by, the way our society is organized. By looking at how other ideal societies might be organized we can explore the merits, and demerits of various kinds of social institutions, and of the various ways of structuring those institutions. We are concerned to change our own society, and utopias allow us to think about the direction of that change.

We have a colloquial usage of the word 'utopia' and 'utopian' in contemporary society that works to prohibit much creative thought, and dismisses utopian thought as feckless, and as such, worthless. Part of the aims of this series is to demonstrate the value of this "worthless" endeavor. Dreaming, far from idle, far from impotent, is essential. Without wonder, without questions, the human imagination will atrophy. The value of this is that thinking about utopias allows us to both critique present societies, but also to articulate a vision of how we'd like our societies to be different. The deeper value of utopian thinking is that it sets us free, free to speculate and more importantly to give expression to our striving, to our desire for a better world. Everything human beings can be must first be dreamed by human beings. This is the value of utopia and dystopia. Thus, the first pre-requisite for this series is the rejection of this colloquial notion of utopia and the utopian. Dismissed from the start, it will not be a surprise if we fail to learn anything from our utopian traditions.


Introduction

In another part of this series I discussed the American tradition of radical utopianism. Owenites, Fourierists, as well as various and sundry religious sects, all attempted experiments in communal living inspired by utopian political or spiritual ideologies. By removing themselves from the world, these groups sought to re-make society in miniature, as an example that could be replicated throughout the country as an alternative to the ascendant bourgeois society. American history also contains a dystopian tradition. Some individuals who came under the sway of certain utopian idea also happened to have large amounts of money, and or were proprietors of large business concerns. Several very wealthy businessmen cum would-be philanthropists embarked on many now forgotten utopian experiments. In some ways their schemes resemble Owen's original New Lanark project, in that a firm's profit-motive was used to argue for less abusive working conditions for workers. I am talking, of course, about the company town.[1] A term now, and for good reason, loaded with connotations of anti-democratic forms of dependence and surveillance, a modern industrial feudalism, that galled observers and greatly angered many worker-residents.

At many points in American history wealthy capitalists saw it as beneficial to construct planned communities for their workers. These ran the gamut from unsanitary ramshackle slums and ghettoes with little planning or services, to highly elaborate planned communities designed according to the proprietors' ideology of choice, in which even small details were prescribed and regimented. In some of these capitalist-inspired utopian experiments, designed to 'elevate' workers, one can see clear examples of many dystopian themes manifested in real-life. Looking at the experience of company towns one readily discerns significant dystopian elements, e.g. some rather reminiscent of George Orwell's now famous Big Brother. The high-handed, obtrusive, and moralistic scrutiny of private life; the regimentation of work and social life; the uniformity of living standards; strictly imposed and enforced moral codes, are all dystopian elements one can find in the work of the most well-known dystopian writers, e.g. Orwell, Huxley, and Zamyatin.

The United States has had a unique experience with company towns, quite different from the experience of European countries. America saw both a greater number of company towns, as well as greater diversity among them. The uniqueness of the American experience has to do mainly with the size of America and the prominence of the frontier, and the small-government sensibilities of the founding generation. That the country was expanding geographically, and that the government was typically disposed to take a laissez-faire stance on interference with the private undertakings of businessmen and entrepreneurs. These factors combined to allow private sector actors wide latitude in their ability to construct ideal communities, that is, communities that were ideal for the bosses in that they served the bosses' interests more than those of workers. This freedom for the private sector has sometimes resulted in neo-feudal conditions, e.g. like those that were found in many Appalachian coal towns, and other times in the more bucolic and rural utopian project of magnates like Milton Hershey.


In the Beginning There Was Lowell

The Pilgrims who came to North America had designs to create a 'city on a hill', a symbol to all the world of how to live justly and righteously. There is a certain obvious utopian aspect to this view. The chartered basis of these colonies, and their need to make a profit gave them some of the shades of the company town. They remained for many years trapped in a cycle of debt, always needing to consume more in supplies to sustain themselves than the value of their exports would purchase. This is one reason that the early colonists pursued whaling, as well as fur trading and trapping right from the start. Beaver pelts in particular were extremely lucrative, and it was the expressed intention of many colonial leaders to use export of pelts to pay for not only the debts incurred for the initial transportation to the American continent, but also the provision, supplies, and other goods the colonists would eventually want and need to import.

A famed British historian writes, "Whoever says Industrial Revolution says cotton".[2] Thus, we should not be surprised to see cotton, the company town, and utopianism come together in the early phase of American industrialization. As such, one must look first to Lowell, Massachusetts where its eponymous founder Francis Cabot Lowell established one of America's first water-mill operations, as well as one its first well-known company towns. Indeed, the town, famous for its past, continues to drawn large numbers of tourists year after year.

Francis certainly had some utopian ideas behind his designs in business, and community building plans. A wealthy Boston merchant, Lowell, toured England in 1811 where he saw first-hand the conditions in the mill-towns of industrializing Britain. What he saw there, especially in places like Manchester, shocked him, as it would many others including Friedrich Engels. The poverty, degradation, squalor, misery, disease, and "moral corruption", which was perceived to run rampant in the new large urban industrial city, disturbed Lowell. Those few capitalists who did have qualms about industrialization, and the rise of industrial society, tried to find ways to achieve the social benefits of industrialization, but to avoid the crushing desperation of life in industrial cities like Manchester. This is the inspiration for Robert Owen's brand of utopian socialism. His New Lanark mill-town was a model of reform, and saw the material improvement of workers and their living conditions as the basis of the transformation of society. It is in this same spirit that Francis Cabot Lowell conceived his American mill-town. Lowell sought to create the opposite of what he saw in Manchester, a bright, healthy and virtuous community. Yet, he also certainly sought the immense profits to be made in the textile industry. He certainly had no intention of operating his business at a loss. Owen, for instance, while certainly a prosperous businessman, had a moral and ideological mission, which balanced his quest for profits, and New Lanark was profitable.

Lowell imagined his mill-town as an intellectually and morally uplifting community, which would fit into the needs of American society at large, and in this way help form the economic basis of an American capitalist utopia. His community would help create that 'city on a hill' so many different groups had hoped to turn America into. Lowell's plan was to recruit his workforce from the younger women living and working on the farms in the area. These young New England ladies would come to work seasonally in Lowell, not become full-time proletarian toilers. In order to attract these workers Lowell advertised the intellectually stimulating, culturally vibrant, and moral upright way of life that characterized the community. He wanted these young women, and especially their parents, to think of their time in Lowell as a kind of preparation for adult life and for marriage. Francis was always keen to point out in his pitch that his lady workers had access to such essential icons of "middle class" life as books and pianos. He also highlighted the presence of older women who acted as supervisors of the boardinghouses where these young women were housed, and who enforced a strict 10pm curfew. Between studying music, or literature and poetry, attending free lectures or other amusements, life in Lowell was supposed by Lowell himself to be as good for the workers, their families, and even the country, as it was profitable for himself and his business partners.

The reality of the life of the town, and the experience of the people who resided in it, differed in several large respects from Cabot Lowell's intentions. Some aspects of the life of the community at Lowell we will see re-appear in company-towns throughout American history. The most important of these is despotism, in one or another of its many forms. The control wielded over the life of the town, and thus over the residents, by the company's owners would work to foster several dystopian and despotic elements in Lowell, as well as in later company towns. The company regimented the rhythms of life in town, fitting it to the needs of the production process, and it announced the progression of each day's routine through the sounding of bells. Workers were woken at 4:30am, and required to be to work by 4:50am. The working day ended at 7pm, and there was a 10pm curfew in town. The bells marked the transition from each part of the day to the next, when to get up, when to work, when to eat, when to rest. This regime was no doubt onerous to many. Lowell's vision of where his workforce would come from soon crumbled, as he failed to attract as many young New England ladies as he hoped. Thus, very soon Lowell and his partners had predominantly immigrant workforce in their town.

On the job, workers were subject to the personal discipline of the foreman. This was usually entirely arbitrary, and workers lacked any recourse against such depredations. Off the job, workers were subject to the scrutiny and censure of a system of "moral police" operating in the town. The older women boardinghouse-keepers were some of the main agents in this network of spies and informants, of which other workers might well also be a part. The company, i.e. its officials, could fine or fire any workers for immoral conduct, like consuming alcohol. Any employee that failed to fulfill their contractual one year of service, because they quit without the contractually mandated two weeks' notice or were not "honorably discharged", would be blacklisted from employment in the area. Workers were required to attend church services, and to pay a mandatory fee to support this church. They also had to pay a fee to stay in the boardinghouses, which apparently not lacking in food, were over-crowded, poorly ventilated, and lacking entirely in privacy. Workers came to live and work at Lowell despite these kinds of conditions because the pay was too good to pass up.

A striking vision of the lives of the women who toiled in the factories like these in antebellum America can be found in a lesser-known work by famed American author Herman Melville. In his short-story, The Paradise of the Bachelors & the Tartarus of the Maids, Melville paints a vivid picture of the drudgery of the actual work of producing cotton textiles in these early factories.[3] Though the workers in his story are making paper and not textiles, the main outlines of the workers' experience would have been much the same. Melville describes the entrance to his fictional, yet all too real, mill in the most daunting imagery, invoking the idea of "Dantean gate" one must pass through. In describing the operations, and workers of this mill Melville uses language that evokes the toil, degradation, over-bearing foremen, the sexism, being beholden to the whims and demands of the company on whom one depends. Melville is just one rather famous example of a common view at this time, that factory work, wage work, was a kind of slavery. At a time of rising sentiment of opposition to slavery, this was a potent objection to capitalism, and to the plans of capitalists, that it was slavery by another means, and not acceptable treatment for white people. This sentiment was also part of the inspiration for two strikes in Lowell in 1834 and 1836 largely in response to wage cuts announced by the company in reaction to falling prices for textile goods.


Utopian Paternalism

Francis Cabot Lowell was not to be the last American capitalist to dream of creating a model community where the vices and sins of the rapidly modernizing world would be excluded, and a more idyllic life re-created. First and foremost of these new modern ills, in the minds of capitalist utopian visionaries like George Pullman, Milton Hershey, and Henry Ford, among others, was labor strife, that is, labor unions. Thus, one of the main foci of the efforts of capitalist utopian was preventing workers from organizing and bargaining collectively. What we will see in each of the examples mentioned above is that these attempts at creating a more ideal kind of life within modernizing, and industrializing American society share certain dystopian elements. The most apt way to characterize the main themes of these capitalist - led efforts at building and operating planned communities is as utopian paternalism. Capitalists like Pullman and Ford certainly saw themselves as advancing the workers' own good, even when those workers' views about their own good were to the contrary. These men thought they knew better than workers what was in their best interests. Unsurprisingly, none of these utopian experiments was successful from the point of view of their founders, since they all failed to prevent the rise of labor unions.

In 1880 George Pullman, maker of the famous Pullman Palace Car, the ubiquitous sleeping car which made transcontinental rail travel more comfortable, began to construct an ideal community on the outskirts of Chicago.[4] The town of Pullman would feature several lavish public buildings, including a library and theater. The residences were supposed to be more commodious, most were connected to natural gas and running water, some even featured bathrooms. There was a wide array of shops housed in public buildings to accommodate the needs of the town's residents. Much effort was made to create a pleasant aesthetic in the town, from the design of the buildings to the layout of the community. Pullman desired to re-create a more bucolic atmosphere to contrast with the grit and grime of the cities. Pullman, based on a firm profit motive, believed that treating workers better would make them more loyal, harder working, and less likely to want to join a labor union. His model community would not only save money by locating workers near their place of work, but also would help to forge a new kind of worker. This new worker would be more dependable, more docile, more compliant, et cetera. This change would of course be more conducive to capitalists' accumulation of wealth.

One thing every building in Pullman had in common, from the work buildings, to the residential buildings, was that they were all owned by the Pullman company. Workers were compelled to be renters, and not permitted to own their homes. The rent payments for which were deducted automatically from workers' paychecks. Not just workers, but also all community organizations, were prohibited from owning buildings, and anyone could be evicted with a mere ten days warning. Moreover, what came to pass for a municipal government in the town of Pullman was completely under the control of the Pullman company. The foundations of community life were only further eroded by the use of "inspectors' by the Pullman company in its town, whose job it was to report on the workers, their activities, affiliations, and opinions. These inspectors were to report any resident who was found to have undesirable or immoral views, attitudes, or habits. The atmosphere of the town of Pullman was best described as a kind of, "benevolent, well-wishing feudalism" with George Pullman as its king.[5] Discontent with conditions in the town of Pullman contributed to the desire of workers to unionize, and helped spark the famous 1894 strike of the Pullman company by the American Railway Union led by Eugene V. Debs. [6]

Inspired to some extent by the example of Pullman, the man and the town, in 1903 Milton Hershey began work on his own planned industrial community. [7] His was to be modeled to a degree after the Mennonite villages familiar in the area of Pennsylvania Hershey chose. The area had one key virtue for him, lots of dairy farms nearby to provide the critical ingredient he needed for his chocolate, i.e. milk. Like Pullman, and others, Hershey was a critic of the growing urban society. The urban environment was seen as morally corrupting and physically unhealthy for the people who lived in them. Thus, Milton thought that by re-creating a more pastoral, healthier kind of life workers lives would be improved. What could also be improved was his profits, by reducing labor agitation. In the same profit-first motive of Pullman and Lowell, Hershey thought that contented works would be more productive, more loyal, workers. In a further echo of the Amish who lived in the area, Hershey envisioned a prosperous community full of clean-living residents. Even more than Pullman, Hershey invested in public buildings in his town, including the now famous Hershey Industrial School which housed and educated orphaned boys. His eponymous town would in this way, and others, serve as a living advertisement for his product, the wholesomeness of the one reinforcing that of the other.

The town of Hershey would also experience many dystopian elements, despite it is founders' intentions, though perhaps less intensely than in Pullman. In contrast to Pullman and Lowell, the high-handed moral despotism in Hershey would be doled out by the proprietor himself. In the town of Hershey, Milton was the moral police; he was also the mayor, chief of police, and fire chief, as there were no elected officials. The comfortable life available to worker-residents of Hershey came as part of a trade-off in which one sacrificed democracy. In exchange for having no control over their community, worker-residents received several benefits, medical coverage and a retirement plan; free garbage pick-up and snow removal; public buildings like churches and schools, including a junior college with free tuition for workers; and, despite having all this, there were no local taxes.

In many ways Hershey's plans came to fruition, and the town enjoyed a fairly harmonious existence for many years. Indeed, it was not long before the town achieved notoriety as a tourist attraction, both the chocolate factory as well as the "Hershey Park" amusement park. The modern world caught up to Hershey eventually, leaving a large black mark on the town's reputation. In 1937 labor violence in the town made all the wrong kind of headlines. Local dairy farmers dependent on selling to the Hershey factory brawled with striking workers. Outnumbered four to one, the strikers were badly beaten and chased away from company grounds by the mob of dairy farmers.

Henry Ford also fancied himself a philanthropic businessman, someone who could help educate workers and elevate their lives. His famous $5 a day plan was built on the same kind of hard-headed, profit-oriented logic we've seen in both Pullman and Hershey, as well as the capitalist utopian visions of the moral improvement of workers. And just like both of these others, Ford's generosity came at price. There was a rather dark side to Ford's desire to improve the lives of his largely immigrant workers. In exchange for a higher wage, workers had to pledge to live wholesome lives, that is, conduct themselves both on and off the job according to Ford's moral precepts. Just as we saw with Lowell, higher than average wages attracted an enormous glut of applicants. Workers came and they stayed, despite the brutish tactics of Ford's anti-union henchmen in the Service Department and the condescending racism of Ford's Sociological Department, because of the higher pay and benefits offered.[8]

The infamous Service Department at Ford was headed by Harry Bennett, a vicious enforcer whose egregious abuses of workers remained mostly secret from the public. He used fear, intimidation, and a paramilitary gang to pressure workers into doing as they were told. The main job of this secret police force was to prevent and disrupt and potential union organizing activity by Ford workers, by any means necessary. Surveillance and beatings were to main tactics Bennett and his thugs applied to suspected union activists. Bennett also constructed a huge network of spies within the company, so that potential agitators never knew if they were talking to one of his informers. Ford's Sociological Department was responsible for turning his immigrant workers into "real" Americans. In a racist and very insensitive way, workers were to be stripped of their foreign customs and beliefs, and then re-made to be as American as apple pie. Employment was conditional on workers learning English and American civics at company provided classes. Intentionally symbolically, the highly choreographed graduation ceremony for the Ford school began with workers in their native dress, and ended with them in American-style clothes. After graduating workers were supposed to have gotten rid of their old ways, and completely adopted American ideals and values.

Ford's Sociological Department was also responsible for a highly intrusive regime of surveillance of workers and their personal lives. Members of the Sociological Department interviewed workers, and their family members, often several times, asking extremely invasive questions about many different aspects of workers' lives. Though billed as a project aimed at social reform, the operatives of this department collected massive amounts of information about Ford employees and their families. How many times they were married, how much debt they had, how much money they remitted to relatives, and whether they had bank accounts, were all questions Sociological Department agents asked workers. These interviews were not one-off affairs. Two, three, even four, interviews would not have been uncommon, and this applies to the workers' family members as well. Workers were lectured by these company-men to maintain a certain standard of cleanliness and order at home. Naturally they were heavily discouraged from the vices of drinking, smoking, and gambling.


Industrial Feudalism

The darkest side of the American experience with the company town can be found in the example of coal and steel towns, as well as oil boom-towns. Hardy Green concisely describes this variety of the company town as, "exploitationville".[9] This title is largely self-explanatory. This is because the image of the coal town, especially the Appalachian coal town, has remained such a vivid part of America's popular consciousness. The reign of the company, its officials and its store, is legendary for its ruthlessness, brutality, arbitrary punishment, and oppression through debt. The famous song "Sixteen Tons" by Tennessee Ernie Ford affixes in the popular imagination the tyranny of the company in the coal town; the drudgery of the work; the inadequate pay; company theft of that pay; reliance on debt, and corresponding servitude to it, as well as the despair and despondency this way of life created. Often times these 'towns' were little more than camps or agglomerations of shacks, shanties, and hovels. There were often few or no public services, and when they did exist workers were usually forced to pay exorbitant prices for the most basic services, e.g. garbage collection and sanitation infrastructure.

Like other company towns, workers in coal towns were not allowed to own property, and thus forced to rent from the company at the prices it set. Workers were often paid in 'scrip', a form of local money only good at the company store. They were thus dependent on the company for everything they needed. As one might expect, workers were routinely bilked of their hard-earned wages by their unscrupulous employers through inflated prices for staple goods, as well as taxes and fees for basic services. Like in other company towns, there were usually no elected officials, and all law enforcement was overseen by the company. The 1871 Coal Creek War in Tennessee is a prominent example of the kind of reaction workers had to the many ways their employers dominated, oppressed, and robbed them. It is also a characteristic example of how employers in many different sectors dealt with organized labor in similar ways. Nor were such practices limited to the coal mining industry. Mining communities all over the country endured conditions, to one degree or another like those of the coal towns, from the omnipresent surveillance and spies, to the tyrannical foremen and threats of violence.

In many cases steel towns were not much better, though the housing might be better than the notoriously poor housing afforded workers in mining towns, particularly the coal towns. Gary, Indiana, and Homestead, Pennsylvania are two prominent examples of company towns in the steel industry. Both projects were motivated by the same utopian capitalist logic about making workers materially better off enough to reject union membership. The broad outlines of the story in both communities are familiar: inadequate, unsanitary, and or over-crowded housing; housing allocated by status; housing dependent upon employment; over-priced rents automatically deducted from wages; abusive foremen acting with impunity; workers forced to sing "yellow dog" contracts promising not to join a union as a condition of employment; no independent stores; workers paid in company 'scrip'; over-bearing moral codes imposed on workers by "moral police". Conditions at Homestead, in addition to issues like wages and hours, were one of the most significant factors in sparking the infamously bloody strike in 1892. Labor strife would come to Gary in a big way in 1919. Workers striking for improves wages, and reduced hours, were certainly also very upset about the living conditions in town. In both cases, the owners, with help from the state, used violence to disperse the workers and repress their demands and their organizations.


American Dystopias

It should be clear, after a look at the historical experience of company towns in America, that, in many, if not most, instances this experience contains many distinctly dystopian elements. Indeed, the experience of workers in company towns across America forms a unique American dystopian tradition, which contrasts sharply with its robust utopian tradition. When we look to the works of some of the great dystopian writers, we will notice the same themes that we saw in the real-life, historical experience of American company towns. George Orwell, Aldous Huxley, and Evgeny Zamyatin, all present visions of future dystopian societies which embody - in some cases to a fantastic extreme- the abusive treatment and horrible living conditions that characterized the life of many American company towns.

All three dystopian authors depict future societies in which an authoritarian government, composed of an elite minority, rules despotically over the rest of the population. Moreover, in all three, the activities of the dominated population are structured in a way that furthers the social, economic, and political aims of the ruling elite. All three of these dystopian societies make use of some particular combination of omnipresent surveillance, brutal and violent repression and torture, or some form of psychological conditioning to compel the population into compliance with the government's policies. The people of these dystopian societies are led, or forced, to believe that the current order of things is actually for everyone's benefit; though clearly some benefit more than others. All three are portrayed by their leaders as peaceful and harmonious societies, despite the fact that violence and repression, of one kind or another, are needed to maintain order in society.[10]

Whether Orwell's Big Brother in Oceania, Huxley's Alphas in the future London, or The Benefactor in Zamyatin's the One State, features from all three of these dystopian societies find analogs in American company towns: a single-minded and ideologically motivated founder or leader; the enforced dependence of the population on the state, that is the elite minority who run it; the abusive treatment of the population by the officials of the state; an unrelenting and intrusive propaganda offensive against the enemies of the state; monopoly on the press, and censorship of rivals as a form of persecution; universal surveillance of the population by the ruling elite, including an extensive network of spies and informers; unhealthy and degrading living conditions for the majority of the population, but opulence for the elite; systematic theft from, or exploitation of, the population to meet the needs of the ruling elite; thoroughly rational, totally invasive, and frustratingly stultifying regimentation of life both on and off the job.


Conclusion

The company towns in America all seem to share one thing in common, a pattern of boom and bust. This might be separated by decades, but all company towns seem to share a common fate. Namely, when the business dries up, or the industry collapses, the town dies. Sometimes the death is quick, other times long, drawn-out, and painful. The oil or gold boom-towns would be on one extreme, as they could disappear entirely over-night, and re-established at the next site in rapid order. Closer to the other end of the spectrum, company towns collapse because the industry changed or relocated, e.g. Lowell or Pullman. Other company towns collapse because their reason for existing disappears, e.g. the coal seam, or silver vein is tapped out. Sometimes company towns survive the collapse of the firms that dominate them, but as mere ghosts of their former selves, e.g. Gary. Only a very small successful few remain in operation, like Hershey. It is in light of this history of the company town in America that one should see the collapse of Detroit. One industry so dominated employment in that city, that as it fortunes flagged, so too did those of the city. Just as the industry declined, and resorted to new methods to remain competitive and continue to generate the profits shareholders expect, indeed demand, so too did Detroit decline. And, as a result, the city was forced to resort to measures that accelerated the city's decline by encouraging disinvestment, diminishing public services, and eroding quality of life.

To many Americans, fascism, as represented in regimes like Nazi Germany or Mussolini's Italy, is the ultimate real-life dystopia. Many Americans also think that this is a foreign problem, something embedded in the cultural DNA of the Old World. Many think of this kind of ideology is not, and cannot be, indigenously American. Hence the extreme xenophobia that arose during both world wars, and the antipathy many Americans felt towards the early labor movement. Yet, the historical experience of the company town in America demonstrates that these conceptions are quite misleading. When given freest reign, capitalists, have created social environments that resemble quite closely the kinds of literary dystopias that most haunt our imagination. Fascism, in fact, has an American pedigree in the legacy of the company town. The legacy of the company town also quite nicely illustrates that fascism is not only bigoted hate-groups waving swastika flags. It also comes in more patriotic, more benevolent and well-meaning forms, like the kind of utopian paternalism that was evident in most company towns. It can also be seen, naked and direct, in the violent and authoritarian regimes that dominated some company towns, especially those associated with the mining industry.



Notes

[1] For an interesting history of the company town, see; Green, Hardy. The Company Town: The Industrial Edens and Satanic Mills that Shaped the American Economy. Basic Books, 2010.

[2] Hobsbawn, Eric. Industry & Empire. 1968.The New Press, 1999; 34.

[3] Melville, Herman."The Paradise of the Bachelors and the Tartarus of the Maids". 1849. Great Short Works of Herman Melville. Perennial Classics, 2004.

[4] See Green (2004): 27-35.

[5] Richard T. Ely quoted in Green (2004):31.

[6] For an interesting insight into the living conditions in Pullman, and the how they contributed to the 1894 strike see; Ginger, Ray. The Bending Cross. 1947. Haymarket Books, 2007.

[7] See Green (2004): 35-41.

[8] See Grandin, Greg. Fordlandia. Picador, 200: Ch.2 & 4.

[9] Green (2004); Ch.3

[10] See Orwell, George. Nineteen Eighty-Four. 1949.; Huxley, Aldous. Brave New World. 1932; Zamyatin, Evgeny. We. 1924.

Now That's a Bad Bitch!: The State of Women in Hip Hop

By Asha Layne

The state of rap music has changed since its creation in the 1970s. Starting in Bronx, New York rap was always seen as an underground subculture that deviated from the social norms and patterns of the dominant culture. It was here that the expressions of young Black and Hispanic men were freely expressed and not criticized. Rap music is a cultural art form that consists of four elements: deejaying, break dancing, rapping, and graffiti. Having its historical roots in ancient African culture traditions, rap music can also be traced to countries that were part of the African diaspora. For example, Lliane Loots indicated that two elements of hip-hop culture have their roots in Brazil and Jamaica (2003, p.67). The art of rhyming culturally stems from West African tradition of the griots or story tellers that were part of the oral tradition of African culture. The Jamaican influence on hip-hop can be located in deejaying practices referred to as dub-mixing, utilized first by Jamaican immigrant Deejay Kool Herc.

Since its inception, rap music has evolved from an underground subcultural movement to a mainstream subcultural expression that profits from the ideology of dominant culture and vice versa. Rap music during the 1970s remained national commodity until the 1980s. During this time participants in this subculture were involved directly in one of the four elements (Hunter, 2011, p.16) in which young men and women of color were rapping at parties, tagging or creating graffiti on subway cars, or breaking (Nelson, 1998). The 1980s ushered in the idea that rap music could not only be popular in the United States but also in other countries. The market for rap music increased as capitalism expanded along with the industry. With the increased popularity of the genre, media sources became the main locus for rap music to not only become more mainstream, but to also increase their purchasing power under capitalism. In order to examine the purchasing power of rap music under capitalism it is important to talk briefly of the underpinnings of capitalism.


Rap and Capitalism

Capitalism can be defined as an economic system based on private ownership with the goal of making capital or profit for the owner. Under capitalism there exists a divergent economic relation between the laboring class (proletariat) and the ruling class (capitalist). Unlike the capitalist, the laborer becomes a commodity as their labor is sold to the purchaser. According to Rousseau, the relationship between the owners of production and the workers is inherently oppressive, as the goal of the capitalist to accrue wealth from the laboring working class (2009, p.20). As the laboring class becomes increasingly objectified in the market, the state represents the instrument of class rule. The state can be seen as an instrument of power because of its production of ideological hegemony of the ruling class, which not only legitimizes exploitation but maintains the ruling class ideals as described by Antonio Gramsci. The state produces ideas that control our behavior through various forms (i.e. the media).

Manning Marable argues that the logic of the ideological apparatuses of the racist/capitalist state leads inextricably to Black accommodation and accommodation into the status quo, a process of cultural genocide which assists the function of ever-expanding capital accumulation (1983, p.9). As capitalism moved from the industrial sector to financial, and from financial/corporate to global, capitalists are continuously seeking cheap labor power and methods of exploitation; and the rap industry is not immune. This buttresses Antonio Gramsci's argument that the capitalists can assert their power and control through the subordination of the working class by means of ideological hegemony. The ideological hegemony of the ruling class, therefore, prolongs the subordination of the working class and also legitimizes the power and control of the capitalist or owner.

As hip hop grew in popularity, capitalists found new ways to assert their control and power over the industry, which became more lucrative with neoliberal policies. According to Derek Ide, rap was born from the ashes of a community devastated by a capitalistic economic system and racist government officials (2013). Ide continues to express that it was not long before corporate capitalism impinged upon the culture's sovereignty and began the historically familiar process of exploitation (2013). As hip-hop transitioned from its unadulterated underground image to mainstream adulteration, the industry began to support the capitalist ideologies which spread rapidly as profits increased with the deregulation of the market.

As the rap industry expanded, many have argued that the image and state of rap worsened as rap became a keen marketing tool for corporations. Corporate giant, Viacom, which owns Black Entertainment Television (BET), VH1, and Music Television (MTV), has been influential in disseminating controversial messages and images to its audience and critics. Felicia Lee asserts that "protestors want media companies like Viacom to develop 'universal creative standards' for video and music including prohibitions on some language and images" (2007). Achieving this level of prohibition has not happened in recent years as images of scantily clad female rappers, misogynistic lyrics, and the negative portrayals of African culture continue to be exploited. The relationship between rap artists and corporations can be paralleled to that of slavery.

Solomon Comissong explained that the 1990s saw a corporate takeover and commodification of rap, which has made the music less diversified in various media forms (2009). This change has led to changes in lyrical content, style, and fashion as artists display themselves in the best way to expand their marketing power, which is directly influenced by capitalism. The hegemonic ideologies of the ruling class have been transferred into the beats, rhymes and imagery in the rap industry as artists continue to exploit themselves and culture for economic gain.

In 2007, Forbes magazine released its first annual "Hip Hop's Wealthiest Artists" list which measured the annual earnings of rappers. As stated by Greenburg, unlike traditional music genres like pop, rock, and country, whose artists generally make their money through touring and album sales, rappers like Jay Z, 50 Cent, Kanye West, and Sean "Diddy" Combs have become entrepreneurs who have parlayed their fame into lucrative entertainment empires (Goldman and Pain, 2007). More recently, Nicki Minaj became the first documented female rapper on Forbes "Hip-Hop's Cash Kings" list since its creation in 2007. Earning an estimated $29 million in 2012, Minaj has successfully beaten many boys at their own game. But at what cost?

This paper explores how the commodification and consumption of the black female body has given rise to the "bad bitch" phenomenon in rap culture. It is argued that the effects of being a bad bitch not only changes the state of rap but also the attitudes and behaviors of young black girls, and their interactions with the opposite sex. Also, the topic of whether or not the bad bitch phenomenon is a form of deviant behavior within African-American culture will be addressed.


Bad Bitch

The word "bitch" has morphed from a term of disrespect to a term of endearment that often takes on the meaning of empowerment. Once viewed as debilitating, the term has appropriated a new perspective within a subcultural context that is perceived as a term of empowerment. In examining this change, Aoron Celious explains that the term "is located in a society where sex and power are interrelated - men afford status and privilege over women because they are men, and women are relegated to a diminished status and restricted access to resources because they are women" (2002, p.91). The change in the meaning of the word thus subverts the tools of oppression used to dominate women to now empower them. This has been seen in the frequent usage of the word by many female rappers as rap music became commercially lucrative.

Although the word historically has been a long-noted negative stereotype against women, it has only added to many stereotypical orientations for women of color. Misogynistic orientations of Black women were not separate from the historical changes in the United States - "the imagery projected in rap has its roots in the development of the capitalistic patriarchal system based on the principles of White supremacy, elitism, racism, and sexism" (Adams and Fuller, 2006, p.942). During slavery - a form of capitalism - Black women were not only exploited for their labor power but also their reproductive power. The location of Black women under capitalism therefore is dually exploitative and profitable. The patriarchal attitudes seen against Black women today can be traced back to oppressive and exploitative control methods of the state and the economy.

The images of Black women historically have served the interests of the ruling class. Adams and Fuller further assert that the images of the "Saphire" are analogous to the "Mammy" image in that they both serve the entertainment needs of Whites (2006, p.944). In rap music, the word "bitch" can be linked to the stereotypical image of the Saphire, as a woman who de-emasculates her man by running the household and being financially independent, or as a woman who simply does not know her place. This sentiment has been shared by radical feminist Jo Freeman. In Freeman's The Bitch Manifesto, the word is used to describe a woman who "rudely violates conceptions of proper sex role behavior" (Buchanan, p.12). Among Generation Y, this word has been enhanced to compliment women who are sexy, smart and independent, thus justifying and perpetuating the commodification of the Black female body.

According to Stephane Dunn, in "Baad Bitches" and Sassy Supermamas: Black Power Action Films," the term "Baad Bitches" began with the sexploitation of Black female actors in the 1970s, as well as being products of contemporary dominant culture (2008). Scallen highlights Dunn's (2010) work by referencing the following:

The "Bad Bitch" suggests a black woman from working-class roots who goes beyond the boundaries of gender in a patriarchal domain and plays the game successfully as the boys by being in charge of her own sexual representation and manipulating it for celebrity and material gain" (2010, p. 27).

The role of black women in film is strikingly similar to the rap industry in that they both lucratively exploit black sexuality in different media outlets. The image of Foxy BrownCoffy, and Cleopatra Jones by Pam Grier embodies her super-womanhood and sexuality. Gwendolyn Pough (2004) states:

By exploiting Black women's bodies, the blaxploitation movies fall short of offering fulfilling and complete images of empowerment for Black women. However, the films do offer some interesting subversions and complications. If we really begin to critique and explore the genre, we can see the ways Black women such as Pam Grier have participated in the cultural processes of gender construction for Black women and turned some of those processes completely around. We will also be able to explore and critique contemporary reclamation of Grier's characters such as the ones offered by Foxy Brown and Lil Kim. They are bringing the big bad Black supermamas into the new millennium and using them to construct contemporary Black women's gender and sexuality (p. 67-68).

The portrayals of Black women in film, along with the music industry, have either classified Black women as Saphires, Mammys or Jezebels, also known as "hos". These various forms of imagery have continuously been accepted by White America and thus perpetuated into the social interactions and perceptions of Black women and men in the Black community. The depictions mentioned here are increasingly common as more and more consumers are not only buying, but are also emulating these negative stereotyped roles.


Black Feminist Thought

The inclusion of black feminist theory is essential in examining the exploitation of the Black female body in rap. Collins' Black Feminist Thought explains that race, gender, and class are oppressive factors that are bound together. In investigating the placement of the commodified Black female rappers in the industry, the role and location of Black women in the United States has to be examined. Since, central to this analysis, one may ask: Is the emergence of the bad bitch phenomenon foreign to the lives of Black women in this country? Collins highlights how the role of Black women always contradicted the traditional role of women in mainstream society. Collins poses the question, "if women are allegedly passive and fragile, then why are Black women treated as 'mules' and assigned heavy cleaning chores" (2000, p.11)? The placement of Black women as 'objects' and 'tools' for production has been and will always be embedded into American culture.

Black feminist thought places the standpoint of Black women at the forefront, which deviates from the general practices used under conventional feminist theories. According to Collins (2000), Black women in the United States can stimulate a distinctive consciousness concerning our own experiences and society overall (p.23-24). Collins understands this knowledge can be thoroughly attained from both women in academia and outside academia. The lyrics of some female rappers have taken a vocal stance displaying the issues and struggles faced particularly by Black women. These rappers have voiced their opinions on women's oppression in the industry as well as within their communities from the hypermasculinity of their male counterparts. For example, in Queen Latifah's U.N.I.T.Y., she writes:


But I don't want to see my kids getting beat down
By daddy smacking mommy all around
You say I'm nothing without ya, but I'm nothing with ya
This is my notice to the door, I'm not taking it no more
I'm not your personal whore, that's not what I'm here for
And nothing good gonna come to ya til you do right by me
Brother you wait and see, who you calling a bitch (1994)!!


Rap music has been used as a stage for both men and women from disadvantaged neighborhoods to express their experiences with oppression and also serve as a means for coping with that oppression. One main characteristic of oppression is the repressive nature it places on the individual that results in objectification of material wealth. Historically, the Black body has taken the form of material wealth in that it was aggressively commodified during the Trans-Atlantic slave trade, especially for women. The commodification of the Black female body has changed to meet the needs of the political economy in a particular society. The "bitch phenomenon" in rap culture is no different because it has been integrated into forms of the dominant culture to serve the needs of the dominant and ruling class.

Collins argues that the domination always attempts to objectify the subordinate group in which the ideas and one's own reality is not defined by members of the subordinate group (2000, p.71). This was clearly visible in the distinction between the figures of the "Mammy" and the matriarch. The Mammy symbolized something good by the dominant group whereas the matriarchal figure was deemed bad according to the same "standards". Collins references the Patrick Moynihan's report, The Negro Family: The Case for National Action, in locating the thesis for Black matriarchy. She writes:

…the Black matriarchy thesis argued that African-American women failed to fulfill their traditional "womanly" duties at home contributed to the social problems in Black civil society (Moynihan 1965). Spending too much time away from home, these working mothers ostensibly could not properly supervise their children failure at school. As overly aggressive, unfeminine women, Black matriarchs allegedly emasculated their lovers and husbands (2000, p.75).

Black feminist theory reminds us to never forget how race, class, and gender are central in understanding the development of the Mammy, matriarch, and the vast appearance of the "bad bitch" phenomenon.


Data and Methods

The "bad bitch" and Black feminist thought theses could be utilized to explain the manifestation of the "bad bitch" phenomenon. The bad bitch thesis explained by Dunn and Pough is a black woman who can be successful under a patriarchal system of control by defining success for herself and how she will go about achieving it. The limitations of the bad bitch thesis are considered by Collins through the use of Black feminist theory. This expansive theory examines how the intersection of race, class, and gender serves as a form of oppression for Black women under a patriarchal system.

To answer the question of how the bad bitch phenomenon continues to increase the commodification and consumption of the black female body, a content analysis of Nicki Minaj's songs will be reviewed. Nicki Minaj's work was selected because of her being the first female rap artist to make the Forbes list since its creation in 2007. It is argued that the effect of being a "bad bitch" not only affects the state of rap but also the attitudes and behaviors of Blacks. Also, it will be important to examine whether or not the bad bitch phenomenon is a form of deviant behavior within African American culture.


Pink Friday

The mentioning of women in rap music by men has been a largely demoralizing phenomenon, at which women are referred to as "gold-diggers," trifling, bitches, and hos. While it is easy to criticize male rap artists for demoralizing Black women, female rappers have not only participated in the gender politics but have also capitalized from these stereotypes in the rap industry. Born Onika Maraj, Minaj's popularity skyrocketed in 2010, with the releases of several mixtapes: Playtime is Over, Sucka Free, and Beam Me up Scotty, before her first major album Pink Friday in 2010. According to Caulfield, Minaj scored her second number one album on the Billboard 200 Chart in 2012 following the release of Pink Friday: Roman Reloaded with the hit single "Starships" (2012). Upon her growing album sales, Minaj's popularity further increased with various collaborations that widened her notoriety to other areas of music, beyond rap. In analyzing the content of Nicki Minaj's songs, the following themes appeared: reclamation of the words "bitch" and "ho"; female independence; and female masculinity.


Reclamation of the Words Bitch and Ho

One significant difference seen between male and female rappers is the usage of the words "bitch" and "ho". Despite the negative, literal meaning of the words, Minaj has used them to demand attention from her competitors. In her controversial song Stupid Ho, Minaj allegedly addresses fellow female rappers in the same misogynistic form of disrespect typically reserved for male rappers. In the song, she writes:


Bitch talking she the queen, when she looking like a lab rat
I'm Angelina, you Jennifer
Come on bitch, you see where Brad at
Ice my wrists and I piss on bitches
You can suck my diznik if you take this jizzes
You don't like them disses, give my ass some kisses
Yeah they know what this is, giving this the business
Cause I pull up and I'm stuntin' but I ain't a stuntman
Yes I'm rockin' Jordans but I ain't a jumpman
Bitches play the back cause they know I'm the front man
Put me on the dollar cause I'm who they trust in
Ayo SB, what's the fucks good?
We ship platinum, them bitches are shipping wood
Them nappy headed hoes but my kitchen good
I wish, I wish, I wish, I wish, I wish, I wish
A bitch would (2012).


In this example, the word "bitch" is used as: a form of address, form of disrespect; and distinction. Above, the word "bitch" is metaphorically used to address her competitors in a disrespectful manner traditionally used by male rappers to address women. It becomes self-evident that she is not on the same level as her competitors and refers to them in an unattractive manner as, "nappy headed hoes." The labeling of her female competitors as "nappy headed hoes" is even more destructive than the words bitch and ho, in that it brings about a new area of concern, which is beauty.


Female Independence

The establishment of female independence in rap has taken many forms. Black female identity by male rap artists has helped generate negative stereotypes of the Black female body or a male objectifying the female body. Female independence could also be seen as a woman objectifying her own body and image to gain financial independence. In her song Blow Ya Mind, Minaj writes:


She said her name is Nicki
She came to play and her body was sicken
She gets what she wants, so sexy when she talks
Oh, you know she gon' blow your mind
Okay, Nicki
Did these bitches fall and bump their little heads
I got 'em like, oh, which one of them I'ma dead
'Cause when they get sick, they start to cough bread
Body looks right, plus we crop heads
The Rolls Royce Phantom, yeah, the drop head
And that just goes to show I'm that bitch
I 26'inched the rims with black lips
Now this is the anthem, this is the anthem (x2)
In-ear, in-ear, all in your in-ear
Boy, I put this pussy on your chinny, chin, chin hair (2011).


In the above lyrics, Minaj demonstrates that her body allows her to get what she wants, which (according to her) makes her unique. Self-sexual exploitation can be seen here as a method in gaining financial freedom from the traditional methods.


Female Masculinity

The use of masculine rhetoric has been used by rap artists since the days of "battling", or battle rap, to gain popularity and to command respect from their fellow artists. The machismo attitude in rap music has been denoted by images of male rappers "acting hard", and having multiple women and material possessions, which have been expressed through misogynistic imagery and lyrics. However, female rappers have utilized this macho image as a tool of female empowerment despite its negative imagery. Nicki Minaj has continuously utilized masculine rhetoric in her lyrics as an act of empowerment which implies that, just like men, women could also be violent-so don't mess with me or else. In the song, I am your Leader Minaj writes:


Look sucker, this my gun butter
Street fighter bitches, this Is the up cutter
Nunchucka,' no time to ducka'
Sign of the cross, cause this is her last suppa'
Play with me, check who came with me
I brought a couple 9's, plus the k's with me
I breeze through Queens to check some bad bitches
I stunt so hard, assess the damage
Cause this that aw, this is that aw
And yes I body bitches go get the bandages
I hate a phony bitch that front that chunk chummy
I'm the top shotta' drop the top toppa
Big fat pussy with a icy watch (2012).


The aforementioned lyrics demonstrate how female rappers have perpetuated the repressive and oppressive nature of women in hip hop. It is important to note that the usage of negatively degrading words against women by women carries more weight and meaning. Within the subcultural context of rap, women disrespecting other women in the same manner as men solidify their "street" credibility therefore perpetuating the cultural acceptance of misogynistic lyrics, regardless of the gender of the artist.


Justifying the Commodification of a Bad Bitch

The role of female rappers in the rap industry has been manipulated to justify ongoing exploitation and repression of Black women. Examining the lyrical content alone does not clearly illustrate the role the media plays in justifying the commodification of a "bad bitch". Following the lyrical trend and imagery of female rappers in the industry, it is strikingly evident that the sexploitation of women has become more lucrative, thus legitimizing the bad bitch phenomenon. In making this connection, it is imperative to recognize how forms of media serve as tools of oppression by reproducing ideological hegemony. Gramsci saw that the ruling class maintained their power not by coercive actions, but through hegemony at which the ruled would accept the norms, belief systems, and culture of the ruling class without challenge.

The media, like the family, serve as an agent of socialization. Mass media is seen as a powerful agent of socialization in that it has been, and continues to be, used to manipulate the consciousness of others. For example, consumer research has shown that there is a correlation between mass media and the attitudes of consumers. In terms of music, Viacom Inc. owns the controlling interests of MTV, VH1, and BET. As a result, the interests of Viacom are not reflective of the 'ruled' class, but instead of the ruling class; which uses its platform to maintain its hegemonic control. The raunchy lyrics and depiction of female rapper Nick Minaj is largely supported by these capital investors who are benefiting off of an alternate form of labor: self-sexploitation.

The media is a tool of oppression that justifies and perpetuates the negative stereotypes of Black women. Therefore, support and acceptance of these negative stereotypes is measured lucratively by media giants. The three factors discussed: reclamation of the words "bitch" and "ho"; female independence; and female masculinity have been repackaged and sold to consumers in today's market. The popularity of mainstream rapper Nicki Minaj not only demonstrates cultural acceptance of the thesis of a bad bitch but approves of the notion that self exploitation and objectification is justified because women are defining it for themselves within a male-dominated framework.


Conclusion

The placement of Black women in the history of the United States has always deviated from the norms and standards of dominant culture. Black women's bodies have been both criticized and exploited by Whites for economic gains. These stereotypes have created images of Saphires, Jezebels, and the Mammy, which further pushed Black women's intelligence onto the periphery while mass media has largely capitalized on body and cultural images. The mainstream representation of these stereotypes, especially the Saphire or bad bitch, revisits how Black women have always been exploited and oppressed.

Attributes of the bad bitch phenomenon are not exclusive to Generation Y but can be traced back to sassy images and roles Black women coveted. The rap industry has served as a new locus for this type of Black female to dominate in. Adopting the bad bitch persona not only gives Black women the opportunity to survive economically and socially in a Eurocentric male-dominated society, but also provides them the freedom to assert their power under their own rules without apology. This essay indicates that the adoption and commercialization of the bad bitch phenomenon are not foreign to the history of the Black female body. One important difference is the rise in self-exploitation by Black women in the industry to attain money, power, and respect that is indicative of the transferring of a Eurocentric-based ideological hegemony onto an oppressed subcultural group.



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