Black Liberation

Burkina Faso’s New President Condemns Imperialism, Quotes Che Guevara, and Allies with Nicaragua, Venezuela, and Cuba

[Pictured: Burkina Faso’s Revolutionary President, Ibrahim Traoré (center), attends the closing ceremony of the Pan-African Film and Television Festival of Ouagadougou on March 4, 2023. OLYMPIA DE MAISMONT / AFP]

By Ben Norton

Republished from Geopolitical Economy Report.

The new president of Burkina Faso, Ibrahim Traoré, has vowed to fight imperialism and neocolonialism, invoking his country’s past revolutionary leader Thomas Sankara and quoting Che Guevara.

The West African nation has also formed close diplomatic ties with the revolutionary governments in Nicaragua, Venezuela, Cuba, and Iran, as well as with NATO’s arch-rival Russia.

In January 2022, a group of nationalist military officers in Burkina Faso toppled the president, Roch Kaboré, a wealthy banker who had fostered close ties with the country’s former colonizer, France, where he was educated.

The military officers declared a government run by what they call the Patriotic Movement for Safeguard and Restoration (MPSR), led by a new president, Paul-Henri Sandaogo Damiba.

They pledged to seek true independence from French hegemony, condemning the neocolonial policies and economic, political, and military control that Paris still exercises over Francophone West Africa.

Burkina Faso ended its decades-long military agreement with France, expelling the hundreds of French troops that had been in the country for years.

The new president, Damiba, was initially popular. But support waned as he was unable to defeat the deadly Salafi-jihadist insurgents that have destabilized the country.

In September 2022, discontent led to a subsequent coup in Burkina Faso, which brought to power another nationalist military leader named Ibrahim Traoré. He was just 34 at the time, making him one of the world’s youngest leaders.

Traoré has pledged to carry out a “refoundation of the nation” and comprehensive “modernization”, to quell violent extremism, fight corruption, and “totally reform our system of government”.

The charismatic Burkinabè leader frequently ends his speeches with the chant “La patrie ou la mort, nous vaincrons!”, the French translation of the official motto of revolutionary Cuba: “Patria o muerte, venceremos!” – “Homeland or death, we will prevail!”

As president, Traoré has brought back some of the revolutionary ideas of Thomas Sankara.

Sankara was a Marxist Burkinabè military officer and committed pan-Africanist who ascended to power in a 1983 coup.

Sankara launched a socialist revolution, transforming the impoverished country through land reform, infrastructure development, and expansive public health and literacy programs.

Under Sankara’s leadership, Burkina Faso also challenged French neocolonialism and pursued an anti-imperialist foreign policy, forming alliances with revolutionary struggles across the Global South.

These leftist policies were reversed in 1987, when Sankara was overthrown and killed in another coup, led by his former ally Blaise Compaoré – who subsequently moved hard to the right and allied with the United States and France, ruling through rigged elections until 2014.

Today, Ibrahim Traoré is drawing heavily on the legacy of Sankara. He has made it clear that he wants West Africa, and the continent as a whole, to be free of Western neocolonialism.

This July, the Russian government held a Russia-Africa Summit in Saint Petersburg. Traoré was the first African leader to arrive to the conference. There, he delivered a fiery anti-imperialist speech.

“We are the forgotten peoples of the world. And we are here now to talk about the future of our countries, about how things will be tomorrow in the world that we are seeking to build, and in which there will be no interference in our internal affairs”, Traoré said, according to a partial transcript published by Russian state media outlet TASS.

TASS reported:

In his speech, the Burkinabe head of state also focused on sovereignty and the struggle against imperialism. “Why does resource-rich Africa remain the poorest region of the world? We ask these questions and get no answers. However, we have the opportunity to build new relationships that will help us build a better future for Burkina Faso,” the president said. African countries have suffered for decades from a barbaric and brutal form of colonialism and imperialism, which could be called a modern form of slavery, he stressed.

“However, a slave who does not fight [for his freedom] is not worthy of any indulgence. The heads of African states should not behave like puppets in the hands of the imperialists. We must ensure that our countries are self-sufficient, including as regards food supplies, and can meet all of the needs of our peoples. Glory and respect to our peoples; victory to our peoples! Homeland or death!” Traore summed up, quoting the words of legendary Cuban revolutionary leader Ernesto “Che” Guevara. The 35-year-old president of Burkina Faso was attired in a camouflage uniform and red beret during the summit.

On July 29, Traoré had a private meeting in Saint Petersburgh with Russian President Vladimir Putin.

In their talks, the Burkinabè leader praised the Soviet Union for defeating Nazism in World War II.

Burkina Faso strengthens ties with Latin American revolutionary movements

The new nationalist government in Burkina Faso has also sought to deepen its ties with revolutionary movements in Latin America.

In May, the West African nation’s prime minister, Apollinaire Joachim Kyélem de Tambèla, traveled to Venezuela.

Tambèla met with Venezuelan President Nicolás Maduro, who pledged to “advance in cooperation, solidarity, and growth… building a solid fraternal relation”.

In July, the Burkinabè prime minister traveled to Nicaragua to celebrate the 44th anniversary of the Sandinista Revolution.

Tambèla attended the July 19 celebration of the revolution in Managua, at the invitation of Nicaraguan President Daniel Ortega.

Following the September 2022 coup in Burkina Faso, the new president, Traoré, surprised many observers by choosing as his prime minister a longtime follower of Thomas Sankara, Apollinaire Joachim Kyélem de Tambèla.

Tambèla was an ally of Sankara during the Burkinabè revolution. When Sankara came to power in the 1980s, Tambèla organized a solidarity movement and sought international support for the new leftist government.

Tambèla is a pan-Africanist and has been affiliated with communist and left-wing organizations.

Traoré said in a speech in December that Tambèla will help to oversee the process of the “refoundation of the nation“.

By appointing Tambèla as prime minister, Traoré tangibly showed his commitment to reviving the revolutionary legacy of Sankara.

In his remarks at the anniversary of the Sandinista Revolution, Tambèla discussed the historical legacy of solidarity between the revolution in Burkina Faso and that of Nicaragua.

Burkina Faso’s President Thomas Sankara with Nicaragua’s President Daniel Ortega in 1986.

Tambèla recalled that Sankara visited Nicaragua in 1986, and the Sandinista leader Daniel Ortega visited Burkina Faso that same year.

When he spoke at the United Nations General Assembly in 1984, Sankara declared,

I wish also to feel close to my comrades of Nicaragua, whose ports are being mined, whose towns are being bombed and who, despite all, face up with courage and lucidity to their fate. I suffer with all those in Latin America who are suffering from imperialist domination.

In 1984 and 1986, Sankara also visited Cuba, where he met with revolutionary President Fidel Castro.

“For people of my generation, there are things that unite us with Nicaragua, Augusto César Sandino, the Sandinista National Liberation Front and Commander Daniel Ortega”, Burkinabè Prime Minister Tambèla said in his speech in Managua on July 19, 2023.

“We have learned to know Nicaragua. When the liberation struggle began, I was small, but we followed, day by day, the context of Nicaragua’s liberation. I went in July of ’79, and when they entered Managua we were happy, people of my age celebrated that”, he recalled.

And then, when Thomas Sankara came to power, Daniel Ortega and the Sandinista Revolution was something happy for us; we as students studied a lot the history of Nicaragua, we followed its evolution.

Tambèla added that Burkina Faso supported Nicaragua in its International Court of Justice case against the United States. Washington was found guilty of illegally sponsoring far-right “Contra” death squads, which waged a terror war against the leftist government, as well as putting mines in Nicaragua’s ports. (Yet, although Nicaragua won the case in 1986, the U.S. government has still to this day refused to pay the Central American nation a single cent of the reparations that it legally owes it.)

“Nicaragua’s struggle is also that of our people”, Tambèla stressed.

In his July 19 speech, the Burkinabè prime minister also sent special greetings to the diplomatic delegations from Cuba, Venezuela, and Iran.

“We have very close relations with Cuba”, Tambèla added.

President Fidel Castro has been and was a very important person for the revolution in Africa; we have excellent memories, both of Cuba and of President Fidel Castro.

Ben Norton is an investigative journalist and analyst. He is the founder and editor of Geopolitical Economy Report, and is based in Latin America. (Publicaciones en español aquí.)

Niger Is the Fourth Country in the Sahel to Experience an Anti-Western Coup

By Vijay Prashad and Kambale Musavuli

Republished from Independent Media Institute’s Globetrotter report.

At 3 a.m. on July 26, 2023, the presidential guard detained President Mohamed Bazoum in Niamey, the capital of Niger. Troops, led by Brigadier General Abdourahmane Tchiani closed the country’s borders and declared a curfew. The coup d’état was immediately condemned by the Economic Community of West African States, by the African Union, and by the European Union. Both France and the United States—which have military bases in Niger—said that they were watching the situation closely. A tussle between the Army—which claimed to be pro-Bazoum—and the presidential guard threatened the capital, but it soon fizzled out. On July 27, General Abdou Sidikou Issa of the army released a statement saying that he would accept the situation to “avoid a deadly confrontation between the different forces which… could cause a bloodbath.” Brigadier General Tchiani went on television on July 28 to announce that he was the new president of the National Council for the Safeguard of the Homeland (Conseil National pour la Sauvegarde de la Patrie or CNSP).

The coup in Niger follows similar coups in Mali (August 2020 and May 2021) and Burkina Faso (January 2022 and September 2022), and Guinea (September 2021). Each of these coups was led by military officers angered by the presence of French and U.S. troops and by the permanent economic crises inflicted on their countries. This region of Africa—the Sahel—has faced a cascade of crises: the desiccation of the land due to the climate catastrophe, the rise of Islamic militancy due to the 2011 NATO war in Libya, the increase in smuggling networks to traffic weapons, humans, and drugs across the desert, the appropriation of natural resources—including uranium and gold—by Western companies that have simply not paid adequately for these riches, and the entrenchment of Western military forces through the construction of bases and the operation of these armies with impunity.

Two days after the coup, the CNSP announced the names of the 10 officers who lead the CNSP. They come from the entire range of the armed forces, from the army (General Mohamed Toumba) to the Air Force (Colonel Major Amadou Abouramane) to the national police (Deputy General Manager Assahaba Ebankawel). It is by now clear that one of the most influential members of the CNSP is General Salifou Mody, former chief of staff of the military and leader in the Supreme Council for the Restoration of Democracy, which led the February 2010 coup against President Mamadou Tandja and which governed Niger until Bazoum’s predecessor Mahamadou Issoufou won the 2011 presidential election. It was during Issoufou’s time in office that the United States government built the world’s largest drone base in Agadez and that the French special forces garrisoned the city of Irlit on behalf of the uranium mining company Orano (formerly a part of Areva).

It is important to note that General Salifou Mody is perceived as an influential member of CNSP given his influence in the army and his international contacts. On February 28, 2023, Mody met with the United States Chairman of the Joint Chiefs of Staff General Mark Milley during the African Chiefs of Defense Conference in Rome to discuss “regional stability, including counterterrorism cooperation and the continued fight against violent extremism in the region.” On March 9, Mody visited Mali to meet with Colonel Assimi Goïta and the Chief of Staff of the Malian army General Oumar Diarra to strengthen military cooperation between Niger and Mali. A few days later on March 16, U.S. Secretary of State Antony Blinken visited Niger to meet with Bazoum. In what many in Niger perceived as a sidelining of Mody, he was appointed on June 1 as the Nigerien ambassador to the United Arab Emirates. Mody, it is said in Niamey, is the voice in the ear of Brigadier General Tchiani, the titular head of state.

Corruption and the West

A highly informed source in Niger tells us that the reason why the military moved against Bazoum is that “he’s corrupt, a pawn of France. Nigerians were fed up with him and his gang. They are in the process of arresting the members of the deposed system, who embezzled public funds, many of whom have taken refuge in foreign embassies.” The issue of corruption hangs over Niger, a country with one of the world’s most lucrative uranium deposits. The “corruption” that is talked about in Niger is not about petty bribes by government officials, but about an entire structure—developed during French colonial rule—that prevents Niger from establishing sovereignty over its raw materials and over its development.

At the heart of the “corruption” is the so-called “joint venture” between Niger and France called Société des mines de l’Aïr (Somaïr), which owns and operates the uranium industry in the country. Strikingly, 85 percent of Somaïr is owned by France’s Atomic Energy Commission and two French companies, while only 15 percent is owned by Niger’s government. Niger produces over 5 percent of the world’s uranium, but its uranium is of a very high quality. Half of Niger’s export receipts are from sales of uranium, oil, and gold. One in three lightbulbs in France are powered by uranium from Niger, at the same time as 42 percent of the African country’s population lived below the poverty line. The people of Niger have watched their wealth slip through their fingers for decades. As a mark of the government’s weakness, over the course of the past decade, Niger has lost over $906 million in only 10 arbitration cases brought by multinational corporations before the International Centre for Settlement of Investment Disputes and the International Chamber of Commerce.

France stopped using the franc in 2002 when it switched to the Euro system. But, fourteen former French colonies continued to use the Communauté Financiére Africaine (CFA), which gives immense advantages to France (50 percent of the reserves of these countries have to be held in the French Treasury and France’s devaluations of the CFA—as in 1994—have catastrophic effects on the country’s that use it). In 2015, Chad’s president Idriss Déby Itno said that the CFA “pulls African economies down” and that the “time had come to cut the cord that prevents Africa from developing.” Talk now across the Sahel is for not only the removal of French troops—as has taken place in Burkina Faso and in Mali—but of a break with the French economic hold on the region.

The New Non-Alignment

At the 2023 Russia-Africa Summit in July, Burkina Faso’s leader, President Ibrahim Traoré wore a red beret that echoed the uniform of the assassinated socialist leader of his country, Thomas Sankara. Traoré reacted strongly to the condemnation of the military coups in the Sahel, including to a recent visit to his country by an African Union delegation. “A slave that does not rebel does not deserve pity,” he said. “The African Union must stop condemning Africans who decide to fight against their own puppet regimes of the West.”

In February, Burkina Faso had hosted a meeting that included the governments of Mali and Guinea. On the agenda is the creation of a new federation of these states. It is likely that Niger will be invited into these conversations.

W.E.B. Du Bois and the Meaning of Progress: Revisiting "The Souls of Black Folk" on Its 120-Year Anniversary

By Carlos Garrido


Republished from Midwestern Marx.


Aristotle famously starts his Metaphysics with the claim that “all men by nature desire to know.”[1] For Dubois, if there are a people in the U.S. who have immaculately embodied this statement, it is black folk. In Black Reconstruction, for instance, Du Bois says that “the eagerness to learn among American Negroes was exceptional in the case of a poor and recently emancipated folk.”[2] In The Souls of Black Folk, he highlights “how faithfully, how piteously, this people strove to learn.”[3] This was a stark contrast with the “white laborers,” who unfortunately, as Du Bois notes, “did not demand education, and saw no need of it, save in exceptional cases.” [4]

Out of the black community’s longing to know, and out of this longing taking material and organizational form through the Freedman’s Bureau, came one of the most important accomplishments of that revolutionary period of reconstruction – the public schools and black colleges. It was these schools and colleges, Du Bois argued, which educated black leaders, and ultimately, prevented the rushed revolts and vengeance which could have driven the mass of black people back into the old form of slavery. [5]

This year marks the 120th anniversary of Dubois's masterful work, The Souls of Black Folk. In this essay, I will be concentrating my analysis on the fourth chapter, titled "Of the Meaning of Progress," where I will peruse how the subjects of education and progress are presented within a greatly racialized American capitalism.


The Tragedy of Josie

The chapter retells a story which is first set a dozen or so years after the counterrevolution of property in 1876. It is embedded in the context of the previous two decades of post-emancipation lynchings, second class citizenship, and poverty for those on the dark side of the veil.

Du Bois is a student at Fisk and is looking around in Tennessee for a teaching position. After much unsuccessful searching, he finally finds a small school shut out from the world by forests and hills. He was told about this school by Josie, the central character of the narrative. Along with a white fellow who wished to create a white school, Du Bois rode to the commissioner’s house to secure the school. After having the commissioner accept his proposal and invite him to dinner, the “shadow of the veil” fell upon him as they ate first, and he ate alone. [6]

Upon arriving at the school, he noticed its destitute condition – a stark contrast to the schools he was used to. The students, while poor and largely uneducated, expressed an insatiable longing to learn – Josie especially had her appetite for knowledge “hover like a star above … her work and worry, and she,” Du Bois says, “studied doggedly.”[7] While certainly having a “desire to rise out of [her] condition by means of education,” Josie’s quest for knowledge also went deeper than that.[8] It was, in a sense, an existential longing for education – a deeply human enterprise upon which a life-or-death struggle for being fully human ensued. “Education and work,” as Du Bois had noted in the Talented Tenth, “are the levers to uplift a people;” but “education must not simply teach work-it must teach Life.”[9] “It is the trained, living human soul,” Du Bois argues, “cultivated and strengthened by long study and thought, that breathes the real breath of life into boys and girls and makes them human, whether they be black or white, Greek, Russian or American.”[10]

Josie understood this well. She strove for that kind of human excellence and virtue the Greeks referred to as arete. But her quest was stopped in its track by the shadow of the veil; by the reality of poverty, superexploited labor, and racism which characterized the dominant social relations for the black worker.

A decade after he completed his teaching duties, Du Bois returned to that small Tennessee town. What he encountered warranted the questioning of progress itself. Josie’s family, which at one point he considered himself an adopted part of, had gone through a “heap of trouble.”[11] Lingering in destitute poverty, her brother was arrested for stealing, and her sister, “flushed with the passion of youth … brought home a nameless child.”[12] As the eldest child, Josie took it upon herself to sustain the family. She was overworked, and this was killing her; first spiritually, then materially. As Du Bois says, Josie “shivered and worked on, with the vision of schooldays all fled, with a face wan and tired,—worked until, on a summer's day, someone married another; then Josie crept to her mother like a hurt child, and slept—and sleeps.”[13]

In his youth Du Bois had asked: “to what end” might “[we] seek to strengthen character and purpose” if “people have nothing to eat or, to wear?”[14] Josie’s insatiable thirst for knowledge required leisure time, i.e., time that is unrestricted by the labor one does for their subsistence, nor by the weariness and fatigue which lingers after. Aristotle had already noted that it “was when almost all the necessities of life and the things that make for comfort and recreation had been secured,” that philosophy and the pursuit of science “in order to know, and not for any utilitarian end… began to be sought.”[15] Josie’s quest for knowledge, her longing for enlightenment, was made impossible by capitalist relations of production, and the racialized form they take in the U.S. As dilemmas within her family developed, she was forced to spend every ounce of her energy on working to sustain the meagre living conditions of the household. Afterall, as Du Bois eloquently says, “to be a poor man is hard, but to be a poor race in a land of dollars is the very bottom of hardships.”[16]

It is true, as Kant said, that “all that is required for enlightenment is freedom;” but it is not true that, while being necessary, “the freedom for man to make public use of his reason in all matters” is sufficient![17] This freedom presupposes another – the freedom to have the necessaries of life guaranteed for oneself. What good can be made of the right to free speech by the person too famished to think properly? What good is this right to those homeless souls with constricted jaws and clenched teach in the winter? The artifices intended to keep people down, as Kant calls it, are also material – that is, they refer not only to the absence of opportunities for civic and political participation, but also to the absence of economic opportunities for securing the necessities of life.[18]

The great writer can emanate universal truths from their portraits of individuals. Du Bois accomplished this with Josie, who is a concrete manifestation of black folk’s trajectory post-emancipation. In both Josie and black folk at the turn of the century, the longing to learn, the thirst for knowledge, is met by the desert of poverty common to working folk, especially those on the dark side of the veil, where opportunity doesn’t make the rounds. As an unfree, “segregated servile caste, with restricted rights and privileges,” it is not only the bodies, but the spirit and minds of black folk’s humanity which were under attack.[19] It is a natural result of a cold world – one that beats black souls and bodies down with racist violence, superexploitation, and poverty – that a “shadow of a vast despair” can hover over some black folk.[20] And yet, Du Bois argues, “democracy died save in the hearts of black folk;” and “there are to-day no truer exponents of the pure human spirit of the Declaration of Independence than the American Negroes.”[21]


A Universally Dehumanizing System

Although intensified in the experience of poor and working class black folk – especially those in the U.S. – the crippling of working people’s humanity and intellect is a central component of the capitalist mode of life in general. This was already being observed by key thinkers of the 18th century Scottish enlightenment (e.g., Adam Smith, Adam Ferguson, et. al.). For instance, in Smith’s magnus opus, The Wealth of Nations, he would argue that the development of the division of labor with modern industry created a class of “men whose whole life is spent in performing a few simple operations,” of which “no occasion to exert his understanding” occur, leaving them to “become as stupid and ignorant as it is possible for a human creature to become.”[22] “His dexterity at his own particular trade,” he argues, is “acquired at the expense of his intellectual, social, and martial virtues.”[23] “In every improved and civilized society,” Smith observes, “this is the state into which the labouring poor, that is, the great body of the people, must necessarily fall, unless government takes some pains to prevent it.”[24]

Writing almost a century later, and hence, having the opportunity of observing a more developed capitalist social totality, Marx and Engels saw that the degree of specialization acquired by the division of labor in manufacturing had even more profound dehumanizing and stupefying effects on the working class. “A labourer,” Marx argues, “who all his life performs one and the same simple operation, converts his whole body into the automatic, specialized implement of that operation.”[25] In echoing similar critiques brought forth by Ferguson and Smith, Marx explains how the worker’s productive activity is turned into “a mere appendage of the capitalist’s workshop,” and the laborer themself is converted into “a crippled monstrosity.”[26] It is a form of relationality which reduces working people to “spiritually and physically dehumanized beings.”[27] As Engels noted, capitalist manufacturing’s division of labor divides the human being and produces a “stunting of man.”[28] Alongside commodity production is the production of fractured human beings whose abilities are reduced to the activities they perform at work.

This mental and physical crippling of the worker under the capitalist process of production provides an obstacle not only to their human development, but to their struggle for liberation itself. No successful struggle against the dominant order can take place without educating, without changing the minds and hearts, of the masses being mobilized in the struggle. Education aimed at the acquisition of truth is revolutionary, that is why ignorance is an indispensable component of capitalist control. The “Socratic spirit,” as I have previously argued, “belongs to the revolutionaries;” it is in socialist revolutionary processes where education is prioritized as a central component of creating a new, fully human, people.[29] As Du Bois put it, “education among all kinds of men always has had, and always will have, an element of danger and revolution, of dissatisfaction and discontent. Nevertheless, men strive to know.”[30] “The final purpose of education,” as Hegel wrote, “is liberation and the struggle for a higher liberation still.”[31]


“How shall man measure Progress there where the dark-faced Josie lies?”

In the capitalist mode of life, this contradiction between the un-development of human life and the development of the forces of production has always gone hand in hand. From the lens of universal history, this is one of the central antinomies of the system. Progress of a certain kind has always been conjoined with retrogression in another. Du Bois says that “Progress, I understand, is necessarily ugly.”[32] He is quite correct in a dual sense. Not only has class society – and specifically, capitalist class society – always developed the productive forces at the expense of the un-development of human life in the mass of people, but also, when progress has been achieved in the social realm, it has never been thanks to the kindness and generosity of owning classes, it has never been the result of anything but an ugly, often bloody, struggle. As Fredrick Douglass famously said, “if there is no struggle, there is no progress.”[33]

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However, it is the first sense in which Du Bois’s statement on the ugliness of progress is meant. He asks, “how shall man measure Progress there where the dark-faced Josie lies?”[34] What is our standard for progress going to be? Human life and the real capacity for human flourishing? Or the development of industrial technologies and the accumulation of capital? Under the current order, all metrics are aimed at measuring progress in accordance with the latter. As I have argued before,

The economist’s obsession with gross domestic product measures is a good example. For such quantifiability to take place, qualitatively incommensurable activities must transmute themselves into being qualitatively commensurable... The consumption of a pack of cigarettes and the consumption of an apple loses the distinction which makes one cancerous and the other healthy, they’re differences boil down to the quantitative differences in the price of purchase.[35]

This standard for measuring progress corresponds to a mode of social life where, as the young Marx had observed, “the increasing value of the world of things proceeds in direct proportion [to] the devaluation of the world of men.”[36] In socialist China, where the people – through their Communist Party – are in charge of developing a new social order, metrics are being developed to account for growth in human-centered terms. As Cheng Enfu has proposed, a “new economic accounting indicator, ‘Gross Domestic Product of Welfare,’”[37] (GDPW) is needed:

GDPW, unlike GDP, encompasses the total value of the welfare created by the production and business activities of all residential units in a country (or region) during a certain period. As an alternative concept of modernization, it is the aggregate of the positive and negative utility produced by the three systems of economy, nature, and society, and essentially reflects the sum of objective welfare.[38]

While forcing the reader to think critically about the notion of progress, it would be incorrect to suggest that Du Bois would like to entirely dispose of the notion. His oeuvre in general is deeply rooted in enlightenment sensibilities, in a belief in a common humanity, in the power of human reason, and in the real potential for historical progress. These are all things that, as Susan Neiman writes in Left is Not Woke, are rejected by the modern Heidegger-Schmidt-Foucualt rooted post-modern ‘woke left,’ and which stem, as Georg Lukács noted in his 1948 masterpiece, The Destruction of Reason, from the fact that capitalism, especially after the 1848 revolutions, had become a reactionary force, a phenomenon reflected in the intellectual orders by a turn away from Kant and Hegel and towards Schopenhauer, Eduard von Hartmann, Nietzsche, and various other forms of philosophical irrationalism.[39]

Instead of rejecting the notion of progress, Du Bois would urge us to understand the dialectical character of history’s unfolding – that is, the role that the ‘ugly’ has played in progress. He would urge us to reject the mythologized ‘pure’ notion of progress which prevails in quotidian society and the halls of bourgeois academia; and to understand the impurities of progress to be a necessary component of it – at least in this period of human history.

Du Bois would also urge us to understand that, while progress in the sphere of the productive forces has often not translated itself into progress at the human level, this fact does not negate the genuine potential for progress in the human sphere represented by such developments in industry, agriculture, and the sciences and technologies. Progress in the human sphere that is left unrealized by developments in the productive forces within capitalist relations ends up taking the form, to use Andrew Haas’ concept, of Being-as-Implication.[40] As Ioannis Trisokkas has recently elaborated, beyond simply being either present-at-hand (vorhandenseit) or absent, implication is another form of being; things can be implied, their being takes the form of a real potential capable of becoming actual.[41]

It is true, under the current relations of production, that the lives of people get worse while simultaneously the real potential for them being better than ever before continues to increase. This is the paradoxical character of capitalist progress. When a new machine capable of duplicating the current output in a specific industry is introduced into the productive process, this represents a genuine potential for cutting working hours in half, and allowing people to have more leisure time for creative – more human – endeavors. The development of the productive forces reduces the socially necessary labor time and can therefore potentially increase what Martin Hägglund has called socially available free time.[42] This is the time that Josie – and quite frankly, all of us poor working class people – need in order to flourish as humans. The fact that it does not do this, and often does the opposite, is not rooted in the machines and technologies themselves, but in the historically constituted social relations which mediate our relationship with these developments.

We can have a form of progress which overcomes the contradictions of the current form; but this requires revolutionizing the social relations we exist in. It requires a society where working people are in power, where the telos of production is not profit and capital accumulation in the hands of a few, but the satisfaction of human needs – both spiritual and material. A society where the state is genuinely of, by, and for the people, and not an instrument of the owners of capital. In other words, it requires socialism, what Du Bois considered to be “the only way of human life.”[43]


References 


[1] Aristotle, Metaphysics, in The Basic Works of Aristotle (Chapel Hill: The Modern Library, 2001), 689 (980a).

[2] W. E. B. Du Bois, Black Reconstruction (New York: Library of America, 2021), 766.

[3] W. E. B. Du Bois, The Souls of Black Folk, in Writings (New York: The Library of America, 1986), 367-368.

[4] Du Bois, Black Reconstruction, 770.

[5] Du Bois, Black Reconstruction, 770.

[6] Du Bois, The Souls of Black Folk, 407.

[7] Du Bois, The Souls of Black Folk, 406-407.

[8] Du Bois, Black Reconstruction, 766.

[9] Du Bois, “The Talented Tenth, In Writings, 861.

[10] Du Bois, “The Talented Tenth,” 854.

[11] Du Bois, The Souls of Black Folk, 411.

[12] Du Bois, The Souls of Black Folk, 411.

[13] Du Bois, The Souls of Black Folk, 411.

[14] Du Bois, “The Talented Tenth,” 853.

[15] Aristotle, Metaphysics, 692 (982b).

[16] Du Bois, The Souls of Black Folk, 368.

[17] Immanuel Kant, “What is Enlightenment,” in Basic Writings of Kant (New York: The Modern Library, 2001) 136.

[18] Kant, “What is Enlightenment,” 141.

[19] Du Bois, The Souls of Black Folk, 390.

[20] Du Bois, The Souls of Black Folk, 368.

[21] Du Bois, Black Reconstruction, 40; Du Bois, The Souls of Black Folk, 370.

[22] Adam Smith, The Wealth of Nations Vol II (New York: E.P. Dutton, 1910), 263-264.

[23] Smith, The Wealth of Nations Vol. II, 264.

[24] Smith, The Wealth of Nations Vol. II, 264.

[25] Karl Marx, Capital Volume: I (New York: International Publishers, 1974), 339.

[26] Marx, Capital Vol. I, 360.

[27] Karl Marx, The Economic and Philosophical Manuscripts of 1844 (New York: Prometheus Books, 1988), 86.

[28] Friedrich Engels, Anti-Dühring (Peking: Foreign Language Press, 1976), 291.

[29] Carlos L. Garrido, “The Real Reason Why Socrates Was Killed and Why Class Society Must Whitewash His Death,” Countercurrents (August 23, 2021): https://countercurrents.org/2021/08/the-real-reason-why-socrates-is-killed-and-why-class-society-must-whitewash-his-death/. In every revolutionary movement we’ve seen the pivotal role education is given – this is evident in the Soviet process, the Korean, the Chinese, Cuban, etc. As I am sure most know, even while engaged in guerilla warfare Che was making revolutionaries study. Education was so important that, as he mentioned in the famous letter Socialism and Man in Cuba, under socialism “the whole society… [would function] as a gigantic school.” For more see: Carlos L. Garrido and Edward Liger Smith, “Pioneros por el comunismo: Seremos como el Che,” intervención y Coyuntura: Revista de Crítica Política (October 11, 2022): https://intervencionycoyuntura.org/pioneros-por-el-comunismo-seremos-como-el-che/

[30] Du Bois, The Souls of Black Folk, 385.

[31] G. W. F. Hegel, Philosophy of Right, trans. T. M. Knox (Oxford: Oxford University Press, 1978), 125.

[32] Du Bois, The Souls of Black Folk, 412.

[33] Fredrick Douglass, Selected Speeches and Writings, ed. by Philip S. Foner (Chicago: Chicago Review Press, 1999), 367.

[34] Du Bois, The Souls of Black Folk, 414.

[35] Carlos L. Garrido, “John Dewey and the American Tradition of Socialist Democracy, Dewey Studies 6(2) (2022), 87.

[36] Marx, Manuscripts of 1844, 71.

[37] Cheng Enfu, China’s Economic Dialectic (New York: International Publishers, 2019), 13.

[38] Enfu, China’s Economic Dialectic, 13.

[39] Susan Neiman, Left is Not Woke (Cambridge: Polity Press, 2023). Georg Lukács, The Destruction of Reason (Brooklyn: Verso Books, 2021). For more on the modern forms of philosophical irrationalism, see: John Bellamy Foster, “The New Irrationalism,” Monthly Review 74 (9) (February 2023): https://monthlyreview.org/2023/02/01/the-new-irrationalism/ and my interview with him for the Midwestern Marx Institute: https://www.youtube.com/watch?v=E4uyNEzLlRw.

[40] Andrew Haas, “On Being in Heidegger and Hegel,” Hegel Bulletin 38(1) (2017), 162-4: doi:10.1017/hgl.2016.64.

[41] Ioannis Trisokkas, “Being, Presence, and Implication in Heidegger's Critique of Hegel,” Hegel Bulletin 44(2) (August 2023), 346: DOI: https://doi.org/10.1017/hgl.2022.3 Trisokkas here provides a great defense of Hegel from Heidegger’s critique of his treatment of being.

[42] Martin Hägglund, This Life (New York: Pantheon Books, 2019), 301-304.

[43] W. E. B. Du Bois, “Letter from W. E. B. Du Bois to Communist Party of the U.S.A., October 1, 1961,” W. E. B. Du Bois Archive: https://credo.library.umass.edu/view/full/mums312-b153-i071

The Immovable Black Lumpenproletariat: The Futility of White-Supremacist, State-Sanctioned Indictments of Black Factions and Gangs

By Patrick Jonathan Derilus

“Though I cannot condone it, much of the violence inflicted on my gang rivals and other blacks was an unconscious display of my frustration with poverty, racism, police brutality and other systemic injustices routinely visited upon residents of urban black colonies such as south central Los Angeles. I was frustrated because I felt trapped. I internalized the defeatist rhetoric propagated as street wisdom in my hood that there were only 3 ways out of south central, migration death or incarceration. I located a fourth option: incarcerated death.”

— Stanley Tookie Williams,  Blue Rage, Black Redemption: A Memoir

It should be made clear, if in any case there was no critical observation of the phenomena, that in our (to use ancestor bell hooks’ phrase) ‘imperialist, colonial settler, white supremacist, capitalist, cisheteropatriarchal society,’ Black people (of all ages and gender identities) are under ceaseless exploitation and violence via surveillance, harassment, instigations, and so on. With attention to Black-led organizations, factions, collectives, and in this case particularly, Black gangs, there is unquestionably a white-supremacist outroar from racists (media or otherwise), who deem these communities a threat to the status quo.

Fuck respectability politics and fuck civility; and this is to say that regardless of the objective of a Black collective, be it as revolutionary as the Black Guerilla Family (BGF), a Marxist-Leninist group that originated in San Quentin State Prison and was founded by ancestor George Jackson in 1966 or the National Association for the Advancement of Colored People (NAACP) founded by ancestor Ida B. Wells, W.E.B. Du Bois, and several other members in 1909, we’re niggas at the end of the day.

While we can present arguments for what this statement means is not the point, but rather, the sociohistorical result of change that is assuredly established when Black people have long struggled for: Black Liberation. Black history is every day. Black history in itself chronicles resistance, togetherness, unfettered joy, solidarity, commonality, righteous insurgence, mutuality, love—humanism, notably the urgency for Black self-defense against the white-supremacist police state.

Let us also highlight that, in spite of these elements, we recognize the settler-fascistic entities that have been responsible for the many deaths, infightings, conspiracies, and consistent destabilizations of Black-led movements, organizations, and to this day, Black gangs. Prior to the Black Panthers — and what many of us know in modern day as Crips and Bloods, were their historical predecessors, The Slausons, The Businessmen, and The Gladiators, Black-led gangs that originated in Los Angeles during the 1940s. The sociopolitical function of these gangs were a direct response against white-supremacist gangs like the Spook Hunters, who regularly terrorized Black people because of the growing Black population at the time— white flight.

In the 1960s and 70s, an example of this is Kwanzaa’s founder, Ron Karenga, who was not only a violent, self-hating misogynist responsible for kidnapping and torturing Black women, but also, an agent of fascist J. Edgar Hoover’s COINTELPRO, who exacerbated the infighting between the Black Panthers and the US Organization. Subsequently, this led to the murders of four members of the Black Panthers, whose names went by John Huggins, Sylvester Bell, Alprentice “Bunchy” Carter and John Savage.

Around the same time the Black Power movement was building momentum, the Gangster Disciples, founded by Larry Hoover, were a Black-led faction based in Chicago in the 1970s and 80s. In the same way, the Black Disciples, founded by David Barksdale, were another Black faction based in Chicago that was created at the grassroots, organizing projects such as the free breakfast program for the community and marching together with Martin Luther King, Jr. in 1966:

On Aug. 5, 1966, in Marquette Park, where King was planning to lead a march to a realtor’s office to demand properties be sold to everyone regardless of their race, he got swarmed by about 700 white protestors hurling bricks, bottles and rocks. One of those rocks hit King, and his aides rushed to shield him.

Stanley Tookie Williams, who co-founded the Crips alongside Raymond Washington in 1971, established a groundwork in which Black folk would defend themselves and their communities from neighboring adversaries in Los Angeles. Similarly, the Bloods, created by Sylvester Scott, were later created as a direct response in opposition to the Crips. Contrary to this occurrence, the remarkable moments in Black history where Bloods and Crips, despite their incendiary rivalries against each other, have come together in solidarity to protest state-sanctioned police violence against Black people. To echo the sentiment of George Jackson in his book, Soledad Brother: The Prison Letters of George Jackson:

Settle your quarrels, come together, understand the reality of our situation, understand that fascism is already here, that people are already dying who could be saved, that generations more will live poor butchered half-lives if you fail to act. Do what must be done, discover your humanity and your love in revolution.

We highlight instances of collective protest in Atlanta, the unity of rival Bloods and Crips gangs taking place after the beating of Rodney King in Los Angeles in 1992, unity between Bloods, Crips, and the Nation of Islam in Baltimore, who banned together in honor and righteous vengeance against the state-sanctioned murder of Freddie Gray, Newark, New Jersey and a March For Peace in The Bronx that was led by rival gangs inspired by the wrongful murder of Nipsey Hussle.

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Bringing further attention to the history of white supremacist, State-sanctioned violence toward Black people in the US and across the world, we understand that surveillance and more specifically, indictment, an arbitrary charge or accusation of a crime, is no new concept to us. To be Black itself is a crime in the world. In the article, Black is Crime: Notes on Blaqillegalism, writer Dubian Ade states,

What a crime it is to be Black. To have the police be called on you for sitting in a restaurant, for grilling at a cookout, selling water, going to the pool, taking a nap, standing on the corner; to be Black and to have the presence of one’s very own body break the law and to know at any given moment a police officer can slam you to the ground and cuff you for resisting arrest, which is to say, arrest you for absolutely no reason at all. Blackness carries this implication that a law is or has been broken and is about to be broken in the future. It is the color and sign of criminal activity under white supremacist capitalism used to justify the mass incarceration and extra-judicial murder of Black people by and large. But what are the origins of this strenuous relationship between Blackness and the law? In what ways is Black criminalization constituted under the state? And if Blackness is already criminalized in the eyes of the law, what are the features of already existing Black illegal forms and what might the theoretical contours of Black illegalism (Blaqillegalism) that is principled and above all revolutionary look like?

Ancestor Huey P. Newton has already answered this question of Black criminality:

…existence is violent; I exist, therefore I am violent in that way.

To emphasize, the carceral State spares no Black human being. To name a few, learn about Mutulu Shakur, stepfather of Tupac Amaru Shakur and a member of the Black Liberation Army, who was just released from prison in December of last year after serving 60 years in prison; he was informed he only has a few months to live due to terminal cancer in April. Another is Marshall “Eddie” Conway, an elder of the Black Panther Party, who was sentenced to serving 43 years to life in prison for self-defense. Look to the instance of Tay-K, who was 19 at the time he was indicted and sentenced to 55 years in prison. 23-year old YNW Melly, who was indicted and is facing the death penalty. Look at the wrongful indictments of YSL and Young Thug and GunnaSheff G, Sleepy Hallow, 8 Trey Crips and 9 Ways — Woos and the Choos, the YGz and Drilly indictment and now 19-year old Kay Flock, who was just indicted with the death penalty being listed as a possible charge.

I repeat, the death penalty.

Where else have we heard the inhumane sentencing of young Black and Brown children and teenagers across AmeriKKKa?

Recall the wrongful conviction of 14-year old George Stinney in 1944, who the carceral State put to death by electric chair for allegedly murdering two white girls. The antiBlack State ritualistically likens itself to heroism and yet, their actions remain wickedly ironic because it has always been the State that has not been held accountable for its innumerable human rights violations against Black people. As long as the antiBlack State exists, there is no transformative recourse for Black lives (especially Black children and Black teenagers).

By the same token, it is far too reductive (and victim-blaming) to present cases that serve as counterarguments to the material reality in which Black children and adults are continuously subjected to. With Malcolm X’s truism, by any means necessary in mind, often many Black folk are left with no choice to navigate this colonial-settler, white-supremacist world in the best ways we can as a means of not only defending ourselves and our communities against the white-supremacist power structure, but also surviving under it. Black feminist and scholar, bell hooks, highlights the two-sidededness of this racial, socio-existential dilemma in her text, We Real Cool: Black Men and Masculinity:

In today's world, most upwardly mobile educated black males from privileged class backgrounds share with their poor and underclass counterparts an obsession with money as the marker of successful manhood. They are as easily corrupted as their disenfranchised brothers, if not more so because the monetary stakes, as well as the rewards in their mainstream work world, are higher…assimilated black males who are “white identified” find it easier to submit to fickle arrogant white males (and white female bosses) in the workplace. However, most black males suffer psychologically in the world of work whether they make loads of money or low wages from overt and covert racially based psychological terrorism.

hooks continues,

Young beautiful brilliant black power male militants were the first black leftists to loudly call out the evils of capitalism. And during that call they unmasked wage slavery, naming it for what it was. Yet at the end of the day a black man needed money to live. If he was not going to get it working for the man, it could come from hustling his own people. Black power militants, having learned from Dr. King and Malcolm X how to call out the truth of capitalist-based materialism, identified it as gangsta culture. Patriarchal manhood was the theory and gangsta culture was its ultimate practice. No wonder then that black males of all ages living the protestant work ethic, submitting in the racist white world, envy the lowdown hustlers in the black communities who are not slaves to white power.

I have strong abolitionist sympathies and feel as though a potential alternative to the futility—the inherent uselessness of incarceration—of imprisoning Black children—Black people, is divesting money from state to state and putting the funds toward building transformative rehabilitation centers across the country similar to the Success Stories Program. As stated in their mission and values statement, the primary focus of the Success Stories program is this:

Our mission is to provide an alternative to prisons that builds safer communities by delivering feminist programming to people who have caused harm.​ We envision a world free of prisons and patriarchy as the dominant culture. We build a world where harmful behavior is seen as a symptom of patriarchy to be transformed, in the community, by our program and others like it.

What happens when the State persistently (and wrongfully) indicts Black women, men, queer folk, and children for so-called “crimes” will never resolve anything — it will never curtail anything. We are looking at a generational passing down of Black factions (of the newer generation) that will continue to repeat itself. These factions, which are defined as a group or clique within a larger group, party, government, organization, or the like, typically having different opinions and interests than the larger group, are often born out of an aversion to episodic, economic violence, impoverishment, governmental negligence, fascist police violence, —the white establishment and a yearning—a desperation to belong (commonly by homosocial bonding) to establish camaraderie between one another. In other words, regardless of how many indictments the State puts on Black people, the lumpenproletariat collectives that the State has destabilized will naturally be reborn out of generational factions in our continued struggle against the deathly whims of the US Empire.

Pavlovian Socialism: How Metrics of Empire Can Ruin the Left

By Juan Gonzalez Valdivieso


It has been roughly a year since Ketanji Brown Jackson was sworn in to replace Stephen Breyer and become the 116th Justice of the US Supreme Court. The appointment has been hailed by liberal figureheads far and wide since then. President Joe Biden called the nomination an act of “[preserving] freedom and liberty here in the United States of America.” Senate Majority Leader Chuck Schumer celebrated the appointment as a “greater moment for America as we rise to a more perfect union.” In reality, the affair speaks to a vital yet often ignored aspect of sociopolitical oppression in the United States: metrics of empire. 

In the United States, like in any imperialist force, the powers-that-be employ many different tactics to preserve their rule. These tactics include Pentagon involvement in Hollywood filmmaking, the deliberate whitewashing of grade-school education, and the skewing of news coverage to manufacture consent for pro-elite policies. Metrics of empire fall under this same category, as they refer to a carefully curated incentive structure by which accomplishments and developments in American society are measured and rewarded. 

The structure itself can be further broken down into three subcategories: Government, Private and Public. The Government subcategory consists of exactly what its name suggests: governmental forms of legitimation and recognition. American society has been made to believe that prominent government positions carry an inherent degree of legitimacy and sophistication, such that they should be admired and revered simply for existing, rather than routinely interrogated as hotbeds of imperialist empowerment and corruption. Such positions — due to their aforementioned societal rank — thus become rewards in and of themselves, serving as markers of achievement that deserve public reverence and praise regardless of their occupants’ work or character. Jackson’s Supreme Court nomination exemplifies this perfectly.

As a black woman working within the American legal system, Jackson experienced no shortage of hardships and systemic obstacles in her professional journey. Considering demographic data alone, it is clear that Jackson was in largely uncharted territory, as just under 5% of first-year law students are black women while they make up just over 3% of associates and less than 1% of partners. In the end, however, what was her reward for surpassing these systemic hurdles and beating overwhelming odds? A seat on the Supreme Court, a grossly antiquated, inherently undemocratic, and historically oppressive institution that most often operates at the behest of capital and bends to the will of America’s most reactionary impulses.

The Private category consists of entities such as private universities and privately owned publications:

  1.  Universities (ex: The University of Chicago): The school is considered one of the 10 best in the country and has historically boasted competitive rankings across a broad range of subject areas and specializations. Yet, it was the so-called “Chicago Boys” — a group of economics graduates — who cultivated and ultimately spearheaded the implementation of neoliberal economic policy abroad, namely in Augusto Pinochet’s Chile. This cohort of Chicago alumni collaborated with the United States government to advance business interests by using Augusto Pinochet’s Chile as a testing ground for the economic models and policies they hoped to pursue domestically. 

  2.  Publications (ex: The New York Times): Despite being heralded as the gold standard for journalism nationwide, the investor-owned New York Times routinely employs biased coverage and partisan language when discussing matters relevant to American foreign policy -- including Israel’s ethnic cleansing of the Palestinians and the Iraq War — whitewashing such atrocities to manufacture consent for the imperial project.  

The Public category consists of entities such as nonprofit organizations and public-facing awards:

  1.  Nonprofits (ex: Doctors Without Borders): Though it is ranked 26th among America’s Top 100 Charities according to Forbes magazine, this organization is a hotbed of white saviorism and intraorganizational racism that perpetuates US hegemony abroad through the lens of healthcare and medical treatment. 

  2.  Awards (ex: The Nobel Prize): The prize is widely considered to be the most prestigious recognition of achievement in the world. Yet, the awardees of the Peace Prize have included the likes of Henry Kissinger and Barack Obama. 

This state of affairs spells a particularly grim prognosis for the socialist movement across the United States. Metrics of empire have the very real potential to serve as direct inhibitors to tangible progress in the fundamentally socialist areas of social justice, economic transformation, and material improvement. As such, a sort of Pavlovian socialism can develop, one in which it is only through the awarding of such imperial accolades and symbols of legitimation that our work is perceived as successful, casting out all other achievements in the process.

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At best, this dynamic can create a qualitative hierarchy in which the work recognized by metrics of empire is considered superior. At worst, the dynamic can become a hegemonic enclosure fundamentally opposed to the radical dimensions of socialist praxis, eventually creating a scenario in which the metrics themselves become the sought-after achievements rather than the empirical progress made by the work that warranted the metrics’ awarding in the first place. 

We’ve seen this play out already with organizations across the country, one such organization being the Sunrise Movement. While its founding principles contained more radical conceptions of action and changemaking — including sit-ins at government offices, Wide Awake demonstrations, and recognition by prominent leftist figures such as Noam Chomsky — Sunrise’s more recent activism has left much to be desired. Since the beginning of this decade, it has largely shifted away from direct action-based initiatives to focus on electoral endorsements and armchair advocacy. Most notably, these shifts have resulted in a severe lack of climate victories on the legislative front as well as serious organizational neglect of representation and empowerment of marginalized voices in the movement, particularly those of color.

The shift can be largely understood as a pragmatic change resulting from an outstanding reliance on big-money donations as well as ties to government officials and politicians. Through accepting and actively engaging with metrics of empire in this context, namely of the governmental and private varieties, the Sunrise Movement and organizations like it have provided a glimpse of what such a dynamic could mean for the socialist movement when applied to actual revolutionary praxis in the future.

This is not to suggest that socialist praxis should be entirely devoid of notable awards or recognitions. After all, acknowledgements of outstanding achievement can be an incredibly valuable way of qualifying motivated, focused, and effective work. These “metrics of the proletariat,” however, must have a carefully curated relationship to the doers of the work and to the empirical effects of it. The metrics themselves must never come to occupy the place of the work’s initial objective: substantive and revolutionary change. 

As such, “metrics of the proletariat” are a thing of the socialist future, an element of our aspirational imaginary that can come to occupy the dynamics of our work down the line, but not that of the present day. So long as systemic injustices and widespread oppression reign supreme — further emboldened by the unrelenting fervor of imperial capitalism — these metrics will inevitably reward advantaged and privileged socialists and, more pressingly, will run the risk of becoming metrics of empire in and of themselves.  

Thus, as the socialist movement carries on with its vital work of national and global changemaking, it cannot neglect the very real hurdle that metrics of empire can come to represent. Only by preemptively abolishing the air of legitimacy these metrics now hold — and looking toward a future in which new metrics of success and achievement that honor socialist ideals and avoid imperial capitalist corruption will be established — can the movement avoid existing structures of incentive and recognition that seek to counteract its aims at every turn.


Juan Gonzalez Valdivieso is a Colombian Marxist. In his writing, he seeks to interrogate the nuances of socialist thought and praxis.

From Atlanta to Palestine: Liberation By Any Means Necessary

[Pictured: US and Israeli soldiers conduct joint urban warfare training near Jerusalem. Credit: Tsafrir Abayov/AP]


By Alex Ackerman


On May 31st, the Georgia Bureau of Investigation and the Atlanta Police Department conducted a raid and arrested three Atlanta Solidarity Fund organizers. The activists’ work has supported those arrested for protesting against Cop City, a $90 million police training facility planned to be built in the Weelaunee Forest, known as one of the “four lungs” of Atlanta. In 2021, the Atlanta City Council voted to approve the plan to build Cop City, despite overwhelming popular opposition. In an eerie echo of history, on June 5th of this year, the council voted to approve the funding of Cop City, culminating in $67 million of taxpayers’ money. Hundreds of Atlanta residents spoke for more than 17 hours in opposition, yet the City Council aligned with the ruling class and the forces of capital. 

The “Stop Cop City” movement opposes the construction of this facility due to the combination of environmental harm it stands to inflict and the heightened threat of police violence against the surrounding neighborhoods, whose residents are primarily Black. The imminent destruction of 381 acres of forest to build a mock city for police training epitomizes the United States’ settler-colonial legacy of theft of indigenous life and land. Cop City would strengthen police tactics and expand resources for urban warfare, which law enforcement currently utilize across the country, particularly against Black people. The raid against the Atlanta Solidarity Fund, carried out by a heavily armed SWAT team, marks an escalation of state-sanctioned violence, as those in power work to maintain the hegemony of the capitalist state at any cost.

The recent raid against bail fund organizers highlights the encroaching presence of fascism and the broader militarization of police. In the United States, police violence serves as a continuation of settler violence waged against internally colonized populations, particularly Black and indigenous communities. In January of this year, queer and indigenous forest defender and “Stop Cop City” organizer Tortuguita was shot 57 times by Georgia state troopers, who were carrying out a similar militarized raid of the protestors’ encampment in the forest that is slated for destruction. This execution exemplifies the necessity of resisting Cop City, as such indiscriminate executions will only continue and be systematized with the completion of the facility. On a national level, this escalation of police violence is evidenced by the fact that police killed more people in 2022 than in any other year on record, with 1,241 people murdered, 97 percent of whom were killed in police shootings. Originating from slave patrols, police in their modern context function as an extension of the state to terrorize captive populations, preventing any potential disruption of the capitalist status quo. When any threats to this domination arise, the ruling class will expend all available resources to quell the opposition. For example, 42 protestors face domestic terrorism charges after Atlanta police stormed a music festival held by activists in the Weelaunee Forest. Additionally, three organizers face felony charges, with the potential of serving 20 years in prison, for the simple act of placing flyers that identified Tortuguita’s killer on mailboxes. These tactics of repression reflect a concerted effort to crush the growing dissent of the Stop Cop City movement. In this manner, the police raids in Atlanta, the murder of Tortuguita, and the charges of domestic terrorism demonstrate the lengths to which the capitalist class will go to preserve their hegemony, weaponizing the police as a cudgel against the masses. 

The United States is not the only settler-colonial, imperialist force heightening state-sanctioned violence. Across the West Bank and East Jerusalem, Israeli Occupation Forces (IOF) have carried out mass raids, indiscriminately arresting Palestinians and wreaking havoc through destruction, injury, and death in the dead of night. Specifically, occupation forces murdered two-year-old Mohammed Al-Tamimi, who succumbed to his wounds after being shot in the head. Furthermore, on Wednesday, June 7th, the IOF detained university student and ex-political prisoner Layan Kayed after ransacking her family home at dawn. The state-sanctioned inhumanity against the Palestinian people serves as a means of tormenting Palestinians, enforcing their subjugation by the Zionist entity with the aim of humiliation and demoralization. In essence, the cruelty is the point. These nightly raids comprise a fraction of the extensive violence enacted by the Israeli state and settlers, which are co-constitutive, whose goal is the complete eradication of Palestinians from the land. 

In addition to the raids, just this past week, Zionist occupation forces have assaulted Palestinians at apartheid checkpoints, uprooted more than 100 olive trees, demolished at least five family homes in East Jerusalem, and bombed a house in Ramallah. The IOF intentionally targeted and shot Palestinian journalists Mo’men Samreen and Rabie al-Munir, who were wearing their press uniforms, during a Ramallah raid. This attack is reminiscent of the deliberate and cold-blooded murder of Shireen Abu Akleh, another Palestinian journalist. These campaigns elucidate the reality of settler colonialism as an ongoing process of dispossession. Just as the United States arose as a European settler colony, so, too, does “Israel” share such colonial origins. In the monograph Zionist Colonialism in Palestine, Fayez A. Sayegh illustrates the alliance between British imperialism and Zionist colonialism:

“On the one hand, Britain, by utilizing Zionist influence in the United States and in France, would avert international rule in Palestine, on the pretext that a British-sponsored program of Zionist colonization required British rule in Palestine. On the other hand, by playing a catalytic role in bringing about the designation of Britain as the ruling Power in Palestine, Zionism would at last be able to embark upon the long-awaited program of large-scale colonization in the coveted territory under the auspices and protection of a Great power…For the Zionist settler-state, to be is to prepare and strive for territorial expansion.”

Though alliances have shifted with the emergence of the United States as the dominant imperialist power following the second World War, the primary contradiction of settler-colonialism persists. The existence of the Zionist state presupposes the ethnic cleansing of Palestinians, and the military aid supplied by the United States equips them with the resources to materially realize the decimation of Palestinian life and land. 

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From Atlanta to Palestine, the resistance against occupational forces is directly enmeshed in the material struggle for the land. As Frantz Fanon elucidates, “For a colonized people the most essential value, because the most concrete, is first and foremost the land: the land which will bring them bread and, above all, dignity.” The struggles against Cop City and for the liberation of Palestine are mutually imbricated, as they both demonstrate state-sanctioned, settler-colonial violence by imperialist powers. Furthermore, the collaboration between the US and the Zionist state is the result of the impetus to further entrench their domination over colonized and working class people. 

Situated in the very site of the Stop Cop City movement, the Georgia International Law Enforcement Exchange (GILEE) illustrates this connection between the settler-colonial, imperialist powers. This joint project between Georgia State University and Georgia law enforcement facilitates international exchanges, subsidized by the Department of Justice, wherein the IOF and American police participate in cooperative training sessions. Not only do these settler-colonial states exchange tactics of warfare, but each also manufactures models of surveillance that the other can exploit against its own population. Specifically, the Atlanta Police Department created the Video Integration Center, a network of over 5,300 public and private cameras, after former Chief of Police George Turner visited “Israel” and observed the command and control center in Jerusalem. Such collaboration highlights the boomerang effect of colonialism, in which Palestine is used as a laboratory to develop technologies of surveillance and brutality that are imported into the imperial core and deployed against colonized and working class people. 

This boomerang effect remains far-reaching and reveals the interconnected nature of monopoly capitalism, imperialism, and settler-colonialism. Imperialist states and transnational corporations cooperate in a manner that serves their common interests: the perpetuation of their hegemony. Microsoft, for example, funded the startup Anyvision to produce technology utilizing thousands of cameras and facial recognition software to monitor hundreds of thousands of Palestinians across the West Bank and Jerusalem. Employed by Zionist occupation forces, this project directly infringes on Palestinians’ liberties and right to self-determination, especially when even a Facebook post criticizing “Israel” marks a Palestinian as a target. Anyvision’s executives stated themselves that Palestine was a “testing ground” for this technology. In an effort to dodge the backlash sparked by the revelation of Palestinian surveillance, Anyvision rebranded to Oosto. This technology now extends its reach internationally, utilized by both private companies, such as casinos and sporting stadiums, and the American government, specifically the Department of Homeland Security and Border Patrol. More recently, the emergence of Artificial Intelligence has engendered new ways by which surveillance technology can be wrought against the colonized. The Zionist entity has installed remote-controlled guns that use AI tracking systems to target Palestinians, with one gun located in the Aida refugee camp. Before long, such weaponry will also be used to target marginalized people and political organizers in the United States, such as those in Atlanta. 

The nature of monopoly capitalism is such that the dictatorship of the bourgeoisie entails cooperation between state governments and transnational corporations. Moreover, the alliance between the United States and “Israel” further speaks to their interdependence, characterized by their common weaponization of state-sanctioned violence. The United States funds the Zionist forces by appropriating $3.8 billion annually, the majority of which consists of military assistance. In return,  the Zionist entity functions as an extension of American imperial interests in the Middle East. Kwame Ture aptly describes the relationship between the US and the Zionist state in that “[t]he United States is the greatest dehumanizer in the world, and Israel is nothing but a finger of the United States of America.” In this manner, the shared tactics of state repression unite these settler-colonial, imperialist projects with the goal of solidifying their domination. The struggles in Atlanta and across Palestine, therefore, must be understood in the context of the international movement for decolonization and liberation from imperialism. 

Confronting the garish violence deployed by the capitalist state and settlers alike, resistance remains steadfast, despite the immense power and resources at the disposal of the settler imperialist empire. Organizers have engaged in a wide variety of actions in opposition to Cop City, including protests, juridical avenues, sabotage of police equipment and surveillance technology, and occupation of the forest through community encampments, which have been continuous targets of police raids. In a groundbreaking moment of direct action, forest defenders overtook a police outpost at the proposed building site, setting ablaze multiple vehicles, construction infrastructure, and a mobile surveillance tower. Pursuing avenues for political expression outside of bourgeois-controlled channels signals a shift in class consciousness and a growing understanding of the power of collective, organized action. 

Palestinians resist the occupation on a daily basis, incurring the wrath of Israeli forces yet prevailing nonetheless. The summer of 2021 saw the widespread mobilization of Palestinians across occupied territories, known as the Unity Intifada, resulting in global rallying cries for Palestinian liberation. This mass uprising evinced the revolutionary spirit of Palestinian people in their ongoing struggle for liberation. In September of the same year, six Palestinian political prisoners dug their way to freedom in an historic prison break, using six spoons as their only tools. Militant resistance continues to manifest across Palestine, illustrated by the Lion’s Den, an organization that gained momentum in 2022 after responding to heightened Zionist settler violence. These manifestations of popular revolt against state-sanctioned displacement and death explicate the will of the colonized in that no amount of brute military force can dissipate the steadfast conviction in the cause for liberation. 

To bring an end to settler-colonialism, imperialism, and all oppressive systems necessitates resistance by any means necessary. In an effort to maintain their illegitimate power, both settler-colonial entities criminalize this resistance with the aim of intimidating opposing forces into silence. The three Atlanta forest defenders arrested for flyering were detained in solitary confinement for multiple days, a purposefully torturous warning to every activist who dares defy the construction of Cop City. That these organizers faced legal retribution designates them as political prisoners subjected to persecution by the settler capitalist state. This form of state repression is rampant in Palestine, where over 1,000 political prisoners are incarcerated without charge or trial. In the face of this policy of administrative detention, detainees remain at the forefront of the struggle by organizing hunger strikes for their freedom. The deployment of this tactic across Atlanta and Palestine has only further intensified in recent years in response to growing resistance movements. 

The interconnected nature of these struggles highlights that resistance to imperialism requires solidarity across borders. The United States finances the Zionist occupation of Palestine, wherein weapons and technology are tested and subsequently imported back into the imperial core. Make no mistake: this fascist violence will not be contained only to Atlanta. If Cop City is built, the implications will reverberate not only across the country but also around the world. 

This escalation of state-sanctioned violence represents the fear of popular support and proliferating solidarity. Walter Rodney connects people’s political consciousness to their material conditions, explaining that “[s]o long as there is political power, so long as a people can be mobilized to use weapons, and so long as a society has the opportunity to define its own ideology and culture, then the people of that society have some control over their own destinies…” (255). If people take their destinies into their own hands, if people imagine a future free from capitalist and imperialist domination, these hegemons will crumble before our very eyes. Every martyr who has sacrificed their lives for the sake of this common cause against settler-colonialism and imperialism is not just a number, and they have not died in vain. The people with whom they shared a uniting goal uphold their memory by resisting every day until they achieve victory.  

State Repression Targets the "Stop Cop City" Movement

[Pictured: Kamau Franklin of Community Movement Builders and other organizers announce a ballot referendum effort at a June 7 press conference in Atlanta.] (Photo: Twitter @Micahinatl)

By Margaret Kimberley

Republished from Black Agenda Report.

Cop City is an effort to ensure that state violence will bring the most draconian methods to bear against Black people. State violence is also being used proactively, in an effort to end opposition to this creation of Atlanta's white ruling class and their errand boys and girls who ostensibly control a fake mecca for Black people.

“The politicians don’t care about the people. They don’t work for the people. They work for corporations, the developers, and the police. The Atlanta City Council ignored the largest mass mobilization ever because the corporate-funded Atlanta Police Foundation controls them.”

Kamau Franklin, Community Movement Builders

Atlanta, Georgia is no mecca. The idea that it is a “good for Black people” city is a lie. Atlanta is little more than a glorified plantation where powerful white people give directions to the Black people they choose to be overseers. The power of the latter group is severely limited of course. They can always be counted on to act on behalf of the white power structure they serve.

No one should be shocked that members of the Atlanta City Council listened to hours of impassioned testimony from their constituents opposing what they call a Public Safety Training Center yet still voted to approve an initial $31 million expenditure by a vote of 11 to 4. The center is commonly and more accurately known as Cop City and thousands of people have mobilized to keep it from being built.

In the days before the vote the degree of official perfidy was revealed when the public were informed that the estimated cost for the center was more than double what they had been told. The cost to the city is $67 million , and not the $30 million figure that has been stated ever since the project was announced.

The state of Georgia and their Atlanta lackeys swung into action after the budgetary fraud was exposed and arrested three organizers of the Atlanta Solidarity Fund , a bail fund used to support protesters who have been arrested. The city and state had already mobilized brute force, killing one protester, Manuel Paez Teran, with 57 bullet wounds and charging others with terrorism. Before the bail fund arrests, three other organizers were charged with felony intimidation of an officer when they shared already public information which identified the killer police.

Atlanta Solidarity Fund organizers were arrested by a SWAT team and charged with charity fraud and money laundering because they reimbursed themselves for expenses. Judge James Altman released the three on $15,000 bond each. “Paying for camping supplies and the like? I don’t find it very impressive. There’s not a lot of meat on the bones of the allegations that thousands of dollars are going to fund illegal activities.”

But the city of Atlanta and the state of Georgia are not alone in their acts of repression. The federal Department of Homeland Security has also weighed in calling protesters “militants” who they say comprise a “violent far-left occupation.” When the DHS report was made public, online access was suddenly removed.

Cop City would be more than a police training center. The 85-acre site would be a mock city, used to train police in “crowd control,” methods. It would be a militarized policing center training law enforcement from around the country. Cop City is a response to the 2020 protests which sprang up across the country after the police killing of George Floyd and the protests in Atlanta which took place after the killing of Rayshard Brooks. The reaction against the new movement was swift and Atlanta’s local oligarchs demanded that their Black figureheads do something to ensure that any further protests be met with the harshest measures possible.

Yet the people of Atlanta weren’t fooled, and they lined up for hours to give testimony before their so-called representatives who don’t really want to hear from them. Atlanta resident Robell Awake spoke for many when he said, “I cannot believe I am standing here, pleading with you not to spend the tax dollars of a Black city, to tear down a forest in a Black neighborhood, to increase the policing and caging of more Black people. All this in a city with Black leadership. It breaks my heart.”

As we have said many times at Black Agenda Report, we don’t have Black political leadership in this country. We have misleadership, a corrupt buffer class who do the bidding of Black people’s enemies while pretending to be our representatives.

The next step in stopping the Cop City scam is to put a referendum on the ballot. Organizers must secure 75,000 signatures from registered voters within the next two months in order to give voters a voice in the process. Direct democracy is the tool, but the same people who use SWAT teams to arrest organizers won’t stop either.

Cities, states, and the federal government will all work together at the behest of the ruling class whenever the people choose to act in favor of their own interests. They will bring terrorism charges, kill protesters, and buy off politicians in order to get what they want. As always, the question is how the masses will respond. Atlantans are ready and they are showing the way.

Margaret Kimberley is the author of Prejudential: Black America and the Presidents. You can support her work on Patreon  and also find it on the Twitter  and Telegram  platforms. She can be reached via email at margaret.kimberley(at)blackagendareport.com.

Currency Crisis In The West (1965)

By Hsiang Chung

Republished from Black Agenda Report.

Editor’s Note from BAR: This 1965 essay appeared in Kwame Nkrumah’s journal, The Spark. If it were around today, The Spark would probably carry a warning in the US that it was “state-affiliated media.” Its editors probably wouldn’t care. The Spark was published by Kwame Nkrumah’s Bureau of African Affairs and its explicit mission was to build socialism in Ghana and to aid in fomenting working-class revolution throughout Africa.

The Spark’s content reflected this mission. The weekly paper ran essays articulating the theory of Nkrumaism and published detailed analysis of neocolonialism and imperialism, and of socialism and development. It considered the class struggle in Africa and examined anti-colonial struggles across the continent. In its pages appeared statements of solidarity with Cuba, Algeria, and Black America, and contributions from Amilcar Cabral, Fidel Castro, and Che Guevera. When W.E.B. Du Bois passed away in 1963, an issue appeared in his honor.

For the US State Department, The Spark represented a dangerous tendency within Nkrumah’s Ghana.  In January, 1964 the US Central Intelligence Agency issued a classified report titled “The Leftward Trend in Ghana .” The report noted that the US Embassy in Ghana had characterized a recent speech of Nkrumah’s “as perhaps his most extreme anticapitalist and revolutionary performance.” The speech, according to the CIA, “included [Nkrumah’s] first known specific use of such phrases as ‘class interests’ and ‘class politics,’” it criticized the US “as the citadel of reactionary opposition to progressive forces everywhere,” and it aligned Ghana with “the international ‘socialist’ fraternity.” “Subsequently,” the report continued, “[Nkrumah]  has increasingly tended to mouth the Communist-derived jargon appearing continually in The Spark.”

In their summary of the situation in Ghana, the CIA concluded that, “Barring a successful coup against his regime, it will probably be increasingly difficult for the West to maintain an effective presence in Ghana.”

Nkrumah was overthrown by a CIA-backed military on February 24, 1966.

Below we reprint an article from The Spark titled “Currency Crisis in the West.” Its author is Hsiang Chung, a Chinese economist of whom, we admit, we know little more than his name. Even so, the essay has a crystalline analysis of how monetary policy has been used as a tool of imperial and neocolonial rule. Moreover, in charting the historical reasons for the rise of the dollar’s global supremacy in the twentieth century, it establishes the historical conditions precipitating the dollar’s imminent twenty-first century fall. This is being republished for both historical perspective and relative analysis to the current state of the US dollar. It is important to note that much has changed since this was written in 1965, most notably the varying methods of imperialism/colonialism that have developed by the US and West, the fall of the USSR, and the abandoning the gold standard in 1971.

***

Hsiang Chung, “Currency Crisis in the West,” The Spark: A Socialist Weekly of the African Revolution, January 29, 1965.

The imperialist scramble for world domination is usually marked by a struggle for financial supremacy, for monetary policy is one of the heavy weapons of the imperialist countries in their drive, for expansion--a weapon they use to strangle their rivals and extend their spheres of influence.

In the struggle for monetary supremacy, an imperialist country invariably uses its political and economic power to establish a monetary bloc in which its own currency is made to take a leading position while the currencies of its colonies and dependencies as well as other states associated with it are reduced to a subordinate status.

It has to link to currencies of the monetary bloc members with its own, and at the same time to make them keep their gold and foreign exchange reserves in its central bank to be used by them for “unlimited buying and selling” on foreign exchange market at fixed rates. Consequently, its commodity in capital exports will not have to suffer from the fluctuation of the currency of the monetary bloc members and it will not have to pay more for raw material imports because of the devaluation of its own currency.

Moreover, since the gold and foreign exchange reserves of its monetary bloc members are deposited in its own central exploitation, and this leads to the formation of a financial centre within its own sphere of influence over which it is able to establish its financial supremacy. That is why currency warfare in capitalist international finance is an important means in the imperialist scramble for markets, outlets, for investment and sources for raw materials, as well as an indispensable factor in their constant redivision of the capital of this world.

The Monetary System Crisis Sharpened

The deepening of the general crisis of capitalism, especially the emergence of the crisis in the capitalist monetary system, has intensified the monetary warfare among the imperialist powers. As a result of the world economic crisis of 1929–33, normal financial relations among the capitalist countries were disrupted as never before; the gold standard completely collapsed, and the monetary system of the capitalist countries became chronically unstable.

From that time onwards, in their efforts to maintain currency stability, and to ward off the crisis in the monetary system, monopoly capitalist groups in the imperialist countries were compelled to resort to government intervention on a larger scale than before and adopt such measures in the field of international finance as  moratoria on foreign debts currency depreciation, foreign exchange  restrictions and control etc., in order to consolidate their position in the better struggle for markets and spheres of influence. However, all the steps, which were designed to shift the crisis onto others failed to extricate the imperialists from their plight, but instead made the struggle still sharper and more complicated.

Following the end of World War II, as a result of the formation of the socialist camp and the upsurge of the national liberation movement the areas dominated or exploited by the imperialist countries have become smaller and smaller. In this predicament, the inter-imperialist struggle for markets and spheres of influence has become more acute and currency has been used on a still larger scale as an instrument in defeating their adversaries. Not only have they subjected the currencies of their colonies and dependencies to their own as in the past; they have also exerted great efforts to make their own currency the dominant one within the shrinking imperialist camp. At the same time, the deepening of the general crisis of capitalism has been accomplished by an intensified crisis in the monetary system, and the imperialist countries have been forced to take further steps to intervene in various forms in the field of international finance. However, whenever they are taken by the strong to bully the weak or the weak to counteract an adversary’s pressure, the steps are bound to aggravate the imperialist monetary struggle, and make it more severe than was the case before World War II.

Domination vs Independence

The characteristic of postwar inter-imperialist relations is that US imperialism has increasingly endeavored to consolidate and extend its dominant position while the other imperialist powers refused to reconcile themselves to US control from which they have done all they can to free themselves. This rivalry between US imperialism and the other imperialist powers struggle between domination and independence— is also reflected in capitalist, world finance.

During World War II, US imperialism amassed enormous wealth and greatly expanded  its productive capacity and export trade. In the early post-war years, Washington took advantage of the temporary disappearances of three fascist countries, Germany, Italy, and Japan from the capitalist world arena of competition and of the heavy destruction suffered by the two old imperialist powers, Britain and France; it went all out for economic expansion abroad and consequently had a huge surplus in its balance of international payments and piled up vast gold reserves. In 1938 the US gold reserves amounted to $14,594 million or 56.1 per cent of the gold reserves of the capitalist world. In 1948, they jumped to $24,399 million, or 70.3 per cent of the capitalist world’s total. During this period, the other capitalist countries incurred huge deficits in their international accounts with the United States, resulting in a serious “dollar shortage” and massive gold outflows to the United States.

In the decade between 1938 and 1948, the gold reserves of Britain, the sterling area and the West European countries dropped from $9,511 million to $5,707 million, and their share of the capitalist world's gold reserves fell from 36.6 per cent to 16.4 per cent. At that time the disruption of domestic production, the heavy increases in budgetary deficits, and the impact of deficits in the payment of international payments brought about serious currency depreciation in most of the capitalist countries except the United States. Under the circumstances, the governments of these countries were constrained to their foreign exchange restrictions and controls to achieve, and to stabilize the value of their currencies by artificial means. The result was that they’re currencies became “soft”, i.e., could not be freely converted into other foreign currencies, they were in no position to compete with the dollar, a hard currency which was freely convertible.

Shift in Economic Power

This shift in economic power was much to the advantage of US imperialism in its greedy bid for world leadership. It has made every effort to form a big dollar bloc to dovetail plans to build an unprecedentedly big empire in the world. In addition to adopting political, military, economic and other measures, US imperialism, in order to fulfill this grandiose plan, must take the following steps in the monetary field. On the one hand, it needs to consolidate the external value of the dollar and maintain its “free convertibility” so that fixed exchange rate between the dollar and other currencies can be preserved, and the dollar can have the same status as gold in the capitalist world's current reserves.

This would provide favourable conditions for New York to become the capitalist world’s sole international financial centre.

On the other measures both at home, and in the currency blocs, they control in order to check economic penetration by their competitors. US imperialism therefore found it necessary to do the utmost to intervene in their international financial policies and foreign exchange systems, thus enabling it to maintain normal trade relations with them, and paying the way for its further economic expansion.

In effect, this US imperialist rapid plan is nothing but a refurnished version of the currency blocs established by Britain, France, and other old imperialist powers in their colonies and spheres of influence. But in order to ward off the strong opposition of other imperialists, the United States had to resort to more covert and slyer tactics in pushing forward this plan in the capitalist world.

Price of Gold Kept Down

In the first place, relying on its substantial gold reserves, US imperialism artificially kept down the price of gold in its dealings with other governments or their central banks. It is common knowledge that as early as 1934 the US government prescribed the external value of the dollar, i.e., the parity between the dollar and gold, at $35 an ounce. But since the latter part of the 1930s and particularly since World War II, the value of the dollar has been frequently devalued internally because of inflation. In 1948 the purchasing power of the dollar was only 57.8 per cent of what it was in 1939. In 1963 it further dropped to 44 per cent. In order to stabilize the external value of the dollar by artificial means, the U.S. government, irrespective of the frequent devaluation of the dollar internally, has always exchanged it for gold at the official rate of $35 percent ounce in its dealings with other countries. And so the external value of the dollar has long been out of tune with the extent of its internal devaluation while the price of gold has been greatly kept down.

Other capitalist countries were then suffering from a widespread “dollar shortage” and they virtually had very little or no dollars with which to buy US gold. Therefore, keeping the price of gold down actually meant compelling other capitalist countries to sell gold cheaply to the United States in order to make good their dollar deficits. This increased the surplus in the US balance of international payments, and gave it the opportunity to rake in gold at a low price made it difficult for the latter to relieve their “dollar shortage”. And this also became a pressure under which they had to accept the Marshall plan and other types of “aid,” and thus subject themselves to enslavement by US imperialism.

Another major aim of US imperialism in keeping down the price of gold is to irrigate the same role as gold to the dollar, whose external value was artificially stabilized, and serving as a world currency. Since the currencies of most other capitalist countries were unstable and their foreign exchange reserves, along with, and in preference to pound sterling. This facilitated US imperialism control of their currencies in one way or another, and it’s becoming the biggest International exploiter in capitalist world finance.

Washington’s Building Tactics

In the second place, in the early post-war years, Washington spread such false ideas as “the elimination of foreign exchange control,” “the stabilization of exchange rates,” and “avoidance of competitive currency depreciation.” These were designed to compel other countries to abandon their foreign exchange restrictions and controls, and relatively stabilize their exchange rates in a way advantageous to the United States. It pushed this policy in order to ensure that the proceeds of America commodity exports and the remittance to the United States of profits from overseas investment may be protected from other countries’ foreign exchange restrictions.

It is true that US imperialism, at least on the surface, has not imposed downright control over the currencies of its “allies.” In reality, however, it did all it could to achieve this purpose by bullying tactics and cajolement. As mentioned above, Washington compelled the recipients of its “aid“ to accept such terms as the introduction of free convertibility within a certain period of time and the scrapping of their foreign exchange controls and restrictions.

A notable example of this took place when Britain received a big US loan amounting to $3,750 million in 1945 and two years later was compelled to introduce free convertibility for the pound sterling, which lasted for only five weeks. Of great importance is the fact that the International Monetary Fund set up in the early postwar years— a major instrument of US imperialism in the international monetary field— dangled the bait of short term loans before member states in order to induce them to accept conditions involving the loss of national sovereignty. These included the abolition of foreign exchange, controls and restrictions, the definition of the foreign exchange value of a currency in terms of the dollar containing a specific weight of gold and the obligation to obtain the funds agreement to specific changes in foreign exchange rates.

Struggle Between Dollar and Pound

All these measures were naturally resented by other imperialist powers. However, West Germany and Japan were then dominated by Washington, and it was on the basis of formulas prepared by the US government that the exchange rates for the West German mark and the Japanese yen were established. Inflation of considerably serious proportions and a rapid deterioration in the balance of international payments overtook France and Italy; the franc and the lira were frequently devalued; it was difficult for them to compete with the dollar. Only the pound sterling could initiate limited counter- offensives against it. Although Britain’s power has declined since World War II, it still has the backing of the sterling area in international finance, the pound remains the reserve currency of sterling area countries and a number of other capitalist countries in the world network of overseas banks, which was set up by Britain in the last century, retains considerable influence. In these circumstances, the struggle between the dollar and the pound was naturally the most prominent one in the imperialist currency warfare.

The comprehensive system of foreign exchange restrictions and control set up by Britain in the sterling area was a powerful fulcrum strengthening British imperialist exploitation of the commonwealth countries and checking US economic penetration. And it was a serious handicap to US imperialist expansion in the capitalist world.

In the first few years since World War II, by means of loans, “aid” and pressure by different US controlled international organizations, Washington devised every possible means to compel Britain to open the door to the sterling area, and restore the free convertibility of the pound so as to pave the way for the control of the whole sterling area, including Britain itself. For a time British imperialism refused to take orders from Washington and adopted delaying tactics. But in 1949 a pound was devalued by 30.5 per cent against the dollar, followed by a corresponding currency to valuation by 35 other capitalist countries–to a large extent the result of pressure from Washington.

Nevertheless, Britain and other imperialist powers, wherever possible, dealt Washington’s high-handed policy, a rebuff. The sterling area and the currency blocs of other imperialist countries—such as the franc bloc—clung stubbornly to their spheres of influence. Moreover, on the question of the price of gold, because gold produced in the sterling area makes up more than 70 per cent of the total annual production of the capitalist world, Britain and South Africa have more than once battled for a rise in the gold price as a countermeasure to US control. They eventually succeeded in wrestling some concessions from Washington and were permitted to sell their gold for industrial purposes on the free market at a higher price than the official US price of $35 per ounce. The International Monetary Fund's demand for the abolition of foreign exchange controls, and for the institution of a fixed parity between the dollar and other currencies were ignored by many countries. France and Italy, for instance, did not institute fixed exchange rates until the mid-1950s. This shows that, despite Washington’s desperate efforts to put the capitalist world's monetary system under its control, other imperialist powers have been unwilling to accept permanent subordination, they have exerted every effort to free themselves from the claws of the dollar. With the shift in the balance of forces between the United States and other imperialist powers, both Washington’s efforts at domination in the monetary field, and the other imperialist’s resistance are growing more intense.

No More Dollar Dominance

With the advent of the 1950s and the aggravation of the uneven development of capitalism, new changes have taken place in the balance of forces among the imperialist countries. Propped up by the United States, West Germany, Italy, and Japan, have recovered from their position as defeated countries. The power of France has steadily increased, enabling it gradually to speak on equal terms with the United States. Although it keeps getting weaker, Britain too has no desire to be at the mercy of Washington. US dominance, which was attained during and immediately after World War II, has begun to falter.  

This shift in the balance of forces which is unfavorable to US imperialism is also reflected in international finance. After the war of aggression against Korea broke out in 1950, deficits began to appear in the US balance of payments and outflow of gold started, because its policies of war and aggression made it increasingly difficult for its trade surplus and proceeds from overseas investment to meet its huge military expenditures, foreign “aid” commitments and private capital export.

A similar situation recurred during US economic crisis of 1953–54. After 1956, taking advantage of the Anglo-French aggression against Egypt, the United States sold a large amount of oil and cotton to Western Europe, and this helped to bring about a turn for the better in the US balance of payments. However, from 1950 to 1957, the US gold flow to other countries amounted to $1,700 million. Added to this were mounting short term debts, and the annual rate of deficit in its balance of payments averaged about $1,200 million. During the same period the gold reserves of other capitalist countries increased by $3,700 million and their dollar reserves by $6,400 million. By the 1950s, the widespread “dollar shortage” of the early posts were years had virtually become a thing of the past.

A New State

After 1958, a new state was reached in the struggle between the United States and other imperialist powers to strengthen their respective positions in world finance. On the one hand, as a result of its intensified policies of war and aggression, US imperialism had to spend on an average more than $10,000 million a year for its overseas military expenditures, foreign “aid” and private capital export. This led to an increase in the serious dollar crisis, which was manifested in the form of balance of payment deficits, and of gold outflows. The dollar crisis and the recurrent economic crisis erupted either simultaneously or alternately.

Whatever methods it uses, it is impossible for US imperialism to prevent a continual deterioration in the position of the dollar. On the other hand, with the rapid growth in their political and economic power, the tremendous improvement in the balance of payment, and the big increase in their gold reserves, other major capitalist countries, and particularly several of the Common Market Six with France and West Germany as their nucleus, were able greatly to strengthen their currencies on the international finance market. From 1958 to 1962 the gold flowing from the United States to other countries totaled $6,800 million. These rises in the short term debts owed to other countries made for an average annual rate of deficits of about $3,000 million from 1950 to 1957. At the same time, the increase in the gold reserves of other capitalist countries amounted to $8,700 million. If increases in foreign exchange holdings are added to this the total increase in their gold and foreign exchange reserves during the period was $14,500 million. Most of these increases went to West European countries. France’s increases amounted to $3,400 million, Italy’s $2,200 million, and West Germany’s $1700 million. Next came Britain, the Netherlands and Belgium.

Dollar Crisis— Incurable Disease

By 1963, the incurable disease of the dollar crisis remained serious. The deficit in the US balance of payments in that year still stood at $3,000 million. At the end of December, its gold and foreign exchange reserves totaled $32,179 million, of which gold accounted for $19,790.million, or 47% of the capitalist world's total. Thus US gold reserves are far below their pre-war level while those of the West European countries are far above it.

Decolonisation Is A Material Struggle

[Pictured: Frantz Fanon is one of the most articulate thinkers on anti-colonial liberation movements, colonial and post-colonial studies.]

By Alieu Bah


Republished from This Is Africa.


Always bear in mind that the people are not fighting for ideas, for the things in anyone’s head. They are fighting to win material benefits, to live better and in peace, to see their lives go forward, to guarantee the future of their children. . .”

—Amilcar Cabral


Decolonisation is not a theoretically eloquent dance to nowhere. It’s the awakening of a sleeping people taking over the means of production. It  is the material struggle of the last becoming the first, qualitatively supplanting the ideologies of the ruling class with the revolutionary ideas and cultures they have developed during the great showdown between the people’s army and the minions of private property. Decolonisation is the fire and fury unleashed unto the world in a historical encounter that is inevitable in this epoch of neocolonialism and capitalism-imperialism – and with this, an inauguration of another way of being.

At this point we must clarify that we do have a philosophical component to this fight. A war of world-views and of the class, race and gender elements whose reactionary hegemonies in the life of the mind must be challenged with progressive ideas and theories to win the material struggle. Our only clamour is that to philosophise  without  changing the materiality of social life will give no credence, no power, no reality to these progressive values and world-views we today are busy talking, writing and theorising about. We must learn the art of merging theory and practice within the organised masses of our people to win the ideological war at hand in this long protracted struggle. That in a nutshell is the thesis of this essay. Let’s move on, then, and hold this conversation.

Land, bread, and water – not a complex intellectual discourse on the ontologies and epistemologies of colonialism and its antithesis – are the deepest interest of the masses. Our people are today clamouring and hungered in the billions by the constant extraction and oppression of corporations, and as such, are caught either in the whirlwind of a vicious cycle of wage slavery or in the labour reserves of big capital. For a mass like that, it would be disingenuous to come with a decolonial program that is not rooted in qualitatively changing the objective material conditions. It would be basically fighting a futile battle against ideas and ideologies that are informed ever deeply by the superstructure that owes its lifeblood to the ever-thriving exploitative economic base that sucks the life, blood, and depths of the third world soils. That’s to say, if the program isn’t materialist and practice-base, it’s more useless than a toothless, clawless, caged lion.

To thin the mist of history a bit, let’s remember that when the righteous masses of the colonised Global South were being rallied in the anti-colonial struggles of yesteryears, the revolutionary leaders didn’t expose them to a program of fighting against mere racist ideas. They didn’t come with a complex decolonial philosophical program and neither did they busy themselves with the frivolous endeavours of competing in speaking and writing a language the masses will never understand nor decipher. They came with a simple program and named the enemy. The program was, let’s win self-determination so we shall no more live under the shadow of another human being as subservient economic and political slaves. That our enemy today is the coloniser and he must be booted out by any means necessary. And our people understood that. They yielded whatever little weapons they had, and as they sharpened their machetes, their determination to become an independent people who would win a glorious fight so their conditions are bettered permanently knew no bounds.

Kwame Nkrumah (pictured on a Soviet postage stamp) was a Ghanaian politician and coined the term “neocolonialism”. Photo credit: by Mariluna. Public Domain. Wikimedia Commons, the free media repository.

The decolonial program then must today be based on where we are today. What contradictions are inherent within our nations and people. It must be class conscious. It must be materialist. It can wear a dashiki and glorify ancient Egypt, but it still must be dialectical. It must invest in winning over the productive forces of our people in an organised fashion to reclaim what rightfully belongs to them and walk the long road to the progress and happiness of all of humankind. It must study yesterday, but not get caught in it. It mustn’t be romantic. It must waste no time in endless masturbatory insults on classic colonialism, but to study objectively the gains made in the liberation struggles, and use those facts in fighting to win against neocolonialism and the comprador class that has risen from amongst us. It must be a mass-based program whose focus is the creation of a people’s popular history that is classless and communist; anything less than this is but a waste of time and an attempt at marching into a dead end. Because great ideas that have no bearing in changing the conditions of the people are just that: great ideas – nothing else.

Decolonisation is about land. Therefore, our nationalism is righteous, whether it be the nationalism of the indigenous of the Americas, the peoples of Africa, or the aborigines of Australia. It’s about winning the land back and building independent societies from the ravages of settlers to the adventures abroad of big money. Today the masses are calling for expropriation of land without compensation as part of an active decolonial program, because without land, everything else fades into thin air whiles the starvation, the sickness, the clamour, and the squalor spiral ever on in the shantytowns, slums and favelas. Decolonisation is winning the land to honour the resolve of our ancestors yesterday and descendants who will survive the beautiful tomorrows yet to come. To this vein we stand today with the fighting people of occupied lands from Azania to Palestine in their righteous struggle for their lands.

Decolonisation isn’t woke, it’s a nightmare.

It’s a messy, habitual, continuous nightmare that plagues both coloniser and colonised in the suburbs and shantytowns. Because the coloniser and colonised are old friends, they have become synced in their anticipations of the dreadful end. An antithesis whose contradiction will only be resolved in the burning-down-to-the-ground of the master’s house. The happiness of the coloniser is the wretched state of the colonised, and vice versa. Theirs is a dialectical relationship that can never be woke, since the day it wakes up it will result in the eternal sleep of the benefactor. So the work today is to awaken the beast within the neocolonial peripheries and remind it of the ending of the friendship. That it won’t be transformed into a complaining Philosophy or a harmless aesthetic, but a program of action whose basis is righteous indignation at the forces of oppression that have stolen the land underneath their feet. For the day the third world wakes up, the first world goes to an eternal sleep filled with the nightmares of the afore time colonised – again, the dialectic, but overturned, this time, to serve the ones that rightfully deserve it.

Decolonisation, then, is to organise for socialist revolution. It’s not academic conferences and coffeehouse bullshit. It is scientific in its analysis and materialist in its theory. It doesn’t beg to be heard in ivory towers, because it’s catching fire in the working class and peasants quarters of the Global South. It is calculated in its advance and its highest development is found in the proletarian and peasant movement that denounces the labor aristocrats of the colonial metropole as it marches forward in seizing production and changing the tide of consumption. Knowing it has nothing to lose but its shackles and in winning worlds it will bring forth the historically-needed economic, social, cultural, political destiny of the world to a radiant beginning(s). It’s the great poetry in motion of a people finally taking ownership of their own dance as they walk into a newness hitherto unseen by the reactionary forces of a decadent world; a reality of their own making, becoming and being in a zeitgeist that’s made through fire, hail, and brimstone.

To conclude, our decolonisation today must sit and converse with the people in a language they understand. It’s a striving at naming and knowing the enemy and the friend of the colonised. It must know that we will never mentally decolonise without winning over the economic base and replacing the ideologies of the bourgeois superstructure with that of the progressive masses. It’s primary insofar as land, bread, and water remain the province of the private. It’s popular, messy, beautiful, poetic, bloody, and in the end, worthy of the final becoming of humankind in its continuous motion and movement to happiness and progress as it enters the vortex of the very eternal.


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Whose lessons? Which direction?

[Pictured: Poster, 1962, by Nina Vatolina. The text reads: 'Peace, Labor, Freedom, Equality, Brotherhood, Happiness.']

By Jodi Dean

Republished from Liberation School.

As obituaries for neoliberalism pile up on our nightstands and Antonio Gramsci’s adage that the old is dying and the new cannot be born appears newly profound, we turn to the past for direction. What successes should guide us? What can we learn from our failures? If we are to advance politically in the twenty-first century, we need to learn the correct lessons from the twentieth. But what are they?

For some on the left, the problems we face today are as they have ever been failures of organization and collective commitment. A disciplined and organized working class could do more than compel concessions from capital; it could transform society. What’s needed is the revolutionary party. Others on the left blame labor’s political weakness on refusals to compromise. Militant organizations aren’t solutions. They’re errors. Only when unions and left parties accept capitalist social property relations do workers earn their seat at the table and engage in the bargaining that increases their share. Communist parties hinder such acceptance.

Forty years of neoliberalism reveals the bankruptcy of the latter perspective. Capital makes concessions only when it has no other choice. Ruling classes across the Global North have dismantled public sectors and decimated middle classes rather than provide the tax support necessary for maintaining social democracy. They’ve rolled back hard-won political and social gains, treating basic democratic rights as threats to their power. While strong tendencies on the right recognize radicalization as necessary for politics in a period of uncertainty and double down on their various illiberalisms, opponents of revolution insist that the lesson of the twentieth century is the necessity of compromise. Presuming there’s no alternative to capitalism, left Thatcherites declare that progress depends on leaving behind our communist baggage.

One instance of this perspective is Jonah Birch’s “The Cold War Made it Harder for the Left to Win” [1]. Criticizing Gary Gerstle’s argument in The Rise and Fall of the Neoliberal Order, Birch rejects Gerstle’s claim that it was the communist threat that made significant reform possible in the twentieth century [2]. With homogeneous Sweden as his example of social democratic success, Birch asserts that conditions were worse for labor in countries with large communist parties. He concedes that the socio-economic context that led to economic growth after World War II is unlikely to reappear. Nevertheless, Birch advises the left to accept the lesson that communists hurt the working class.

The struggle against white supremacy and fascism is class struggle

Birch’s deeply conservative message moves to the right of mainstream liberal recognition of the impact of the court of world opinion during the Cold War. It is widely accepted that competition with the Soviet Union for hearts and minds pushed the U.S. to take steps toward the abolition of Jim Crow apartheid and institutionalized white supremacy. The denial of voting rights and violent repression of activists damaged the country’s reputation as democracy’s global defender. As soon as one acknowledges the multiracial and multinational character of the working class, one realizes how the Swedish fantasy operates (even in Sweden, as Tobias Hϋbinette demonstrates in a recent piece in the Boston Review) to make a small subset of struggles—the wage struggles of white workers—stand in for the broad array of struggles of the diverse multinational working class [3].

In the U.S., for example, communist involvement in the fight against lynching, segregation, and Jim Crow was more than a propaganda point in the Cold War’s great power conflict. From its early years, the Communist Party recognized that workers would only prevail if they were united. So long as Black workers were paid lower wages than white workers and so long as Black workers excluded from unions were available as strikebreakers, the position of all workers was insecure. The struggle against white supremacy was thus central to building the collective power to win the class struggle. This analysis of the national composition of the working class under conditions of white supremacy and racism committed communists to deepening engagement in “Negro work” in multiple arenas. These arenas included organizing agricultural and domestic workers, taking on legal campaigns on behalf of the falsely accused, and drawing out the connections between the conditions facing Black people in the U.S. and oppressed and colonized people all over the world. Even more broadly, the Party demonstrated how anti-fascist, anti-colonial, and anti-imperialist movements for peace were indispensable to class struggle insofar as they all took aim at U.S. monopoly capital [4].

Communists were at the forefront of the struggle against fascism and its doctrine of Aryan superiority. Birch treats the French and Italian Communist Parties as divisive organizations. He blames them for splitting the labor movement in their respective countries, thereby marginalizing the left and isolating the working class. On the one hand, Birch’s charges are belied by his own evidence: in both countries the communists regularly won around twenty percent of the national vote in elections, hardly an indication of marginalization and isolation. Multiple localities and municipalities had communist leaders. On the other hand, Birch’s myopic focus on the expansion of social programs as the single measure of political success leads him to neglect central communist contributions. The partisans who gave their lives in the war against European fascisms, the thousands who carried out a heroic resistance in occupied countries, are erased from view. Surely their achievements are as noteworthy as the collective bargaining institutions, and generous social services that preoccupy Birch. And since Birch concedes that the economic conditions that prevailed in the post-war heyday of social democracy are unlikely to appear again, what is the political cost today of failing to acknowledge and learn from the courage of communist resistance?

Internationalism as the ground of struggle

The significance of the communist contribution continues to expand as we zoom out from a narrow focus on Europe. No one can deny the role of communist-led national liberation movements in the colonized world. In virtually every liberation struggle Marxist-Leninists played an indispensable part. Angola, Mozambique, Vietnam, Korea, Cuba, Congo-Brazzaville, Ethiopia, Indonesia, and China are not insignificant data points just because they are not from Europe.

For decades critics of colonialism and neocolonialism have pointed out that the capitalist class has been able to secure the political passivity or even support of a large layer of the working class in the imperialist core through benefits accrued from the global exploitation of Black and brown people. These critics continue a line of argument already prominent in Lenin’s analysis of the enormous super-profits generated by imperialism. That capital is international and the struggle against it must be as well is a lesson from communists in the twentieth century that remains indispensable in the twenty-first. Workers couldn’t afford nationalist myopia then and surely cannot in today’s setting of global supply chains, mass migration, and climate change.

In the U.S., Black women in and around the Communist Party in the first half of the twentieth century demonstrated the practical implications of internationalism in their organizing. As early as 1928, Williana Burroughs emphasized concrete tasks related to engaging foreign-born Black workers in the U.S. (West Indies, South America, Cape Verde Islands, Africa) and using anti-imperialism as a point of connection (“Thousands of Negroes from Haiti, Cuba, British possessions, Virgin Islands and Puerto Rico have felt the iron heel of British or American Imperialism”) [5].

The Party took the view that Black workers in the U.S. were an oppressed national minority with a right to self-determination. While controversial within and without the Party, this line constituted a fundamental ground for unifying Black and white workers because it recognized the centrality of the struggle for Black liberation. Organizing Black workers meant organizing Black women because most Black women worked for wages to support their families. Organizing Black women meant organizing immigrants and farm workers and attending to the housing, education, and neighborhood conditions impacting workers’ lives. Organizing immigrants and farm workers meant building an understanding of the patterns of oppression and resistance facing all workers. Internationalism was more than an expression of solidarity. It was a principle with repercussions for domestic organizing.

Claudia Jones’s famous International Women’s Day speech from 1950 described the global peace movement and signature campaign against the A-bomb, Marshall Plan, and Atlantic war pact. Jones noted women’s organizations’ opposition to NATO, “which spells misery for the masses of American women and their families.” She advocated rousing the internationalism of American women in protest against “Wall Street’s puppets in Marshalized Italy, in fascist Greece and Spain.” And she linked the Justice Department’s attack on the Congress of American Women as “foreign agents” with the group’s long-standing advocacy of women’s equal rights, Negro-white unity, and child welfare and education [6].

The resolute internationalism of communists in the twentieth century was indispensable to confronting imperialism and colonialism. We build the power of the working class by emphasizing the patterns of oppression and resistance, linking struggles, and targeting capitalism as the system to be defeated.

Anti-communism is the enemy

Over the last decades of neoliberalism, the right has advanced. In the U.S., UK, Brazil, Hungary, India, Israel, Italy, Poland, Sweden, and elsewhere, conservative parties use nationalism to reach out to those left behind by globalization. When socialists take as their measure of success the wages of an outmoded, masculinist, and Eurocentric image of the working class, they undermine their capacity to build mass unity, strengthening the hand of the right. Insistence on the multinational composition of the labor force of all the so-called developed countries gives the lie to nationalist and isolationist fantasies as well as to the patriarchal conceptions of the family that support them.

A component of right-wing advance has been its relentless assault on communism. Thirty years after the defeat of the Soviet Union, conservatives attack even the most common sense of public measures as communist plots. More subtle but no less reactionary are the epistemological dimensions of anti-communism, what Charisse Burden-Stelly theorizes as intellectual McCarthyism [7]. Anti-communism persists today in the suppression of knowledge of the continuities between anti-capitalist, anti-racist, anti-colonial, and anti-imperialist struggles. Instead of the site where those struggles were unified, communism is treated as a dangerous and alien ideology. Its role in the fight against white supremacy domestically and internationally is buried.

For anti-communists disorder is foreign—the refugee, the immigrant, the Black, the Muslim, the Jew. Anti-communists disavow the capitalist disorder of competition, markets, innovation, dispossession, foreclosure, debt, and imperialist war. Dramatic changes in the character of work, communities, and life that accompany disruptive and ubiquitous technology; urbanization and rural depopulation; shifts from industry and manufacture to services and servitude; the intensification of competition for decreasing numbers of affordable houses and adequately compensated jobs—these all congeal into a disorder to be dealt with by the assertion of police, family, church, and race. Anti-communism remains the lynchpin of this assertion.

The fear that anti-communism mobilizes is a fear of loss, a fear that what you have will be taken from you, what Slavoj Žižek refers to as the “theft of enjoyment” [8]. Marx and Engels call out this mobilization of fear in The Communist Manifesto when they address charges that communists want to take people’s property. They write, “in your existing society, private property is already done away with for nine-tenths of the population; its existence for the few is solely due to its non-existence in the hands of those nine-tenths” [9]. The anti-communist mobilization of fear conceals the absence of property, wealth, job security, success, sovereignty, and freedom. It posits that we have them by positioning them as stolen. Communism is what prevents you from being rich, widely admired, having lots of sex, and so on. The “theft of enjoyment” fantasy obscures the fact that under capitalism a handful of billionaires have more wealth than half the planet. By positing communism as a source of deprivation, as an ideology based on taking something away, anti-communism conceals that we don’t have what is ostensibly being stolen.

Anti-communism is not confined to the political right. It often seeps into progressive and self-described socialist circles. Left anti-communists proceed as if communism were the barrier to workers’ success, as if we would all live in a Swedish social democratic paradise but for those damned communists. Not only does this deny the multiracial and international reality of the working class, but it conceals broader left political division and weakness. Virtually nowhere does the left face the choice of reform or revolution. Virtually nowhere is the left in a position where class compromise is on the table. Anti-communism obscures this basic fact.

Communism is that modern political ideology always and everywhere on the side of the oppressed. When labor begins to appear strong, when those who have been racially, sexually, ethnically, and colonially oppressed become more visible, more organized, and more militant, anti-communism intervenes to set up barriers. On the left as well as the right, anti-communism attempts to structure the political field by establishing the terrain of possibility: which political paths are available, which are unthinkable. Even in settings where communism is dismissed as itself impossible, anti-communism mobilizes social forces to oppose it. This fight against the impossible is an ideological signal: the discussion isn’t aimed toward seriously evaluating lessons and goals. It’s about shoring up the status quo, disciplining working-class imagination by preemptive arrest of any challengers to capitalist social property relations.

The political and economic situation that prevails today differs significantly from the postwar era. The U.S. has lost both its preeminent economic status and the moral position it assumed following the end of WWII (a position always fragile and contested given the U.S.’s use of atomic weapons, backing of dictatorships, imperialist and neocolonial foreign policy, and domestic police state). Unions have lost their prior bargaining power and workers their hard-won rights and benefits. Today the issue is building organizations and movements with power sufficient to compel the socialist reconstruction of the economy in the context of a rapidly changing climate. This fight is multinational and international or it is lost.

References

[1] Jonah Birch, “The Cold War May It Harder for the Left to Win Social Democratic Reforms,”Jacobin, 15 November 2022. Availablehere.
[2] Gary Gerstle,The Rise and Fall of the Neoliberal Order(Oxford University Press, 2022).
[3] Tobias Hϋbinette, “Race and Sweden’s Fascist Turn,”Boston Review, 19 October 2022. Availablehere.
[4] See the contributions toOrganize, Fight, Win: Black Communist Women’s Political Writing, ed. Charisse Burden-Stelly and Jodi Dean (London: Verso, 2022).
[5] Williana Burroughs, “Negro Work Has Not Been Entirely Successful,”  inOrganize, Fight, Win,21-25.
[6] Claudia Jones, “International Women’s Day and the Struggle for Peace,” inOrganize, Fight, Win,181-197.
[7] Charisse Burden-Stelly, “OnBankers and Empire: Racial Capitalism, Antiblackness, and Antiradicalism,”Small Axe24, no. 2 (2020): 175-186.
[8] Slavoj Žižek,Tarrying With the Negative(Durham, NC: Duke University Press, 1993), 200-237.
[9] Karl Marx and Friedrich Engels,The Communist Manifesto, trans. S. Moore (New York: Penguin Books, 1988/1967), 237.