To Live and Die in Kerala

Rudy, Ahmed, and Remi join Sam Agarwal, a PhD student at Johns Hopkins University in sociology, whose research on and fieldwork in Kerala provide insight into the Indian state’s handling of societal crisis like the 2018-9 floods and COVID-19. We discuss the left politics of the CPI(M) and its various rival parties, the Indian political climate, the feminist movement, the handling and mitigation of climate change, and what we can learn from a contemporary communist-governed state while dealing with its limitations.

Check out Sam’s work here: https://truthout.org/articles/this-state-in-india-shows-us-why-fighting-covid-19-requires-working-class-power/

Books recommended include: The Rise of Hindu Authoritarianism: Secular Claims, Communal Realities by Achin Vanaik and The Phoenix Moment: Challenges Confronting the Indian Left by Praful Bidwai.

Toward the Mass Strike: Interview with Two Southern Organizers

Marisa Miale interviews Kali Akuno and Adam Ryan, labor organizers in the south, on class struggle in the era of COVID-19. Read more about Cooperation Jackson here and Target Workers Unite here

“Manifestación”, Antonio Berni (1934)

 The American South has long been a forbidden fruit for organized labor. Haunted by the legacy of slavery and Jim Crow and beaten down by anti-worker right-to-work laws1, Southern workers continue to face harsh conditions. With the deep concentration of poverty across the South, COVID-19 is poised to leave a trail of devastation in its wake, disproportionately impacting the South’s Black, immigrant, and working-class communities.

Since the failure of Operation Dixie in the late 1940s, when the Congress of Industrial Organizations poured resources into organizing Southern industry and saw little success, the increasingly stagnant and bureaucratized unions of the 20th century have, for the most part, either failed to make inroads below the Mason-Dixon line or given up on Southern workers altogether. The United Auto Workers have spent years trying to organize Volkswagen manufacturing workers in Chattanooga, Tennessee2, but Volkswagen’s sophisticated and relentless union-busting has continued to ward off the UAW leadership’s shallow, business-oriented approach to organizing. Though a rising tide of worker-led reform movements like Unite All Workers for Democracy3stand to change the labor movement for the better, the union bureaucracy remains incapable of breaking the Southern ruling class.

Like a light shining through the cracks, though, a different kind of organizing has emerged in the South. Often fighting without contracts or legal recognition, insurgent and unorthodox organizers like the Southern Workers Assembly, Cooperation Jackson, and Target Workers Unite have made waves among Southern workers, relying on militant, experimental tactics and rank-and-file democracy rather than slow-moving bureaucratic machinery and top-down leadership. In the wake of the COVID-19 crisis, these organizers have stood on the front lines, charting the path toward mass action for workers across the world. In coalition with dozens of organizations across the country, they’re calling for working people everywhere to rise up on May 1st in their homes, workplaces, and communities to fight the program of austerity and mass death imposed by the state in the midst of the pandemic.

In anticipation of May Day, we’ve sat down to talk with two organizers from Cooperation Jackson, an organization building economic democracy and solidarity in Jackson, Mississippi, and Target Workers Unite, a militant retail worker organization fighting one of the largest corporations in the United States. The full interviews are below.

Marisa Miale: Hi Kali. Can you start by telling me a little bit about your background as an organizer and the work that Cooperation Jackson does?

Kali Akuno: Mm-hmm. I live in Jackson, Mississippi. I’m one of the co-founders of Cooperation Jackson. I was initially born in Los Angeles, California, and migrated here very explicitly for political work, work around the Jackson-Kush Plan4, which is a long term strategy, first and foremost centered around the self-determination of people of African descent. It’s part of a broader program of decolonization and socialist transformation.

M: What led you to Jackson specifically?

A: What led me to Jackson specifically was the organization I was in for a good chunk of my life, the Malcolm X Grassroots Movement. After September 11th, we assessed that the state and the forces of capital were going to use that to really press forward neoliberalism on a deeper level and in much more oppressive ways. Some of the work that we were particularly focused on at that time was around reparations. There was a huge reparations, global reparations movement, that we were playing a leading role in developing.

And then the other main campaign that we were focused on at that time was around political prisoners, some of the things around Mumia Abu-Jamal’s case and fighting against him being executed in the late 1990s, being the tip of the spear of that. After that, we knew just from our own history of fighting COINTELPRO and being victims of that, that this was going to be a perfect excuse to make everything that happened during COINTELPRO5, this was going to make that legal

So we kind of reorganized our plans, re-articulated a number of different things in our work, and said that we wanted to re-pivot to do a much more concentrated power building project, and we wanted to see what we can really build. This was in 2003.

We created a five-year plan, and we were looking to recruit many of our members to come on down, including myself, leave different places that we were scattered out over in Oakland, Los Angeles, Chicago, New York, Detroit to move on down to Jackson and add some skill and capacity there.

I moved to New Orleans right after the flood, as I was a national organizer of the organization at that time, to really try to focus and hone in on that effort. But that really sharpened some things for us in our minds at the time, that led us to believe we were on the right track around trying to concentrate our forces and it made us look much more deeply at the impact that ecological calamity and climate change is going to have on the black communities in the Deep South.

So we really honed in on Jackson, and made it much more important for me and others to move here and try to concentrate our energy in doing a real dual power type experiment, and that’s what we’ve been working on the past 15 years really, with the Jackson-Kush Plan.

Logo for Cooperation Jackson

M: Could you tell me more what you mean by a dual power experiment?

A: For us, particularly at that time, it meant building autonomous institutions and an autonomous practice of self-governance in the community. That would do two things. One, it governs itself and does a lot of taking care of basic needs, particularly in a poor community like Jackson, that they did not have the capacity and will to do, to try to meet some of those needs on our own through mutual aid and solidarity economy type work, [like] building cooperatives. Then the other piece of it was really to stop the repressive arm of the state. 

That’s the notion of dual power that we were trying to build and trying to push forward with the Jackson-Kush Plan. For us in practice what that would look like from 2003 to 2012, 2014, was People’s Assemblies, I think was the highest expression of our practice in that regard, where we were bringing different forces in the community together just to make real democratic decisions on how to handle everything from supporting a lot of the elderly, a lot of work around mediating the turf wars and communal violence taking place, both in the community and on a domestic front. Those are things that People’s Assemblies specialize in. Also raising broader democratic issues around how to contain the police, how to have a counter-force to violence perpetrated by the police.

So those are all things that the People’s Assembly did well. Then at different times, it also came together real well to provide extensive mutual aid during times of crisis or, one of its best moments was doing, right after Hurricane Katrina. Jackson had a distinguishing note of being the city with the fourth highest number of folks who were displaced from New Orleans in particular and were forced to move here. They could be just dumped here. That initially created a lot of tension within the community, particularly around some of the government programs like housing. There’s not much public housing in Jackson, not anymore. What they did have was a lot of Section 8 housing.6 They moved them up in the priority list, where a lot of folks in the community had been on the waiting list for 5, 10 years. That created some real tension in the community, but the People’s Assembly did a good job of mediating that, and then providing relief to folks. 

M: I want to walk back a little bit and ask if you could give a brief explanation of what a People’s Assembly is and how they make decisions.

A: The People’s Assembly model you had here, that I first had because there’s still an institution called a People’s Assembly here, but it’s unfortunately in my view turned into more of an information sharing institution for the Mayor, more so than an assembly. For us, an Assembly, it was something that was facilitated by, in essence, a coalition of forces. The group that initiated a call for it was the Malcolm X Grassroots Movement, in alliance with a longstanding set of left forces in town. Which here would range from the NAACP. We had a small fraction of Communist Party and Committees of Correspondence, a few small anti-fascist groups that have been around for a while. All of them played a key role over the years, building the People’s Assembly.

It was really rooted in five particular neighborhoods where it had some real strength. Two in South Jackson, one in West Jackson, which, West Jackson is the largest geographic area in the city, but one in West Jackson and then two in North Jackson. These are all working-class neighborhoods, Black working-class neighborhoods. They would primarily meet in parks and churches, depending on the season, depending on weather. Folks would come together primarily based on different issues at their height once a month, and people would bring forth different issues that they wanted to have addressed, make a pitch or argument for. People would take up counter-arguments for. There would be a striving first for consensus. If consensus couldn’t hold after two rounds there would be a vote, and that would have to win by two thirds.

Then once the decision that was made by the group that was there, typically there would be a committee, a volunteer committee would emerge to carry out the work, that would be actually right there, people would sign up for. Then the continuing of executing that work would be handled primarily through that committee. Then the different committees that were created would form what was called a People’s Taskforce. The People’s Taskforce was really coordinating a lot of in-between times of the Assemblies, to make sure the work was carried and what folks could do, and at different times set the agenda.

I would say just for my own editorial, just so folks know, the Assemblies typically work best in times of crisis. Here, that was quite often because of being a Deep South state run by neo-confederates and fascists in the main. Both politically and socially, they were always advancing some measure attacking immigrants or queer people or abortion clinics. You name it, there’s always some level of attack which is going on even now, with COVID. 

So folks would be very good in responding in defense of each other. Where we would often see sometimes some challenges and troubles was articulating what we were for, and building a degree of consensus around that. That sometimes often broke down between those who had some form of a religious or spiritual practice, those who were more either agnostic or atheistic in their orientation. So the impact of being in the Bible Belt would show up at those kinds of moments. In terms of fighting the forces of white supremacy and fighting reaction, that’s typically when it was at its full strength.

M: That makes sense. Do you want to tell me a little bit about how the current crisis is impacting people in Jackson, with COVID and everything?

A: Yeah. For lack of a better term, it’s very schizophrenic. The mayor has been trying to enforce fairly strict physical distancing type orders, and encouraging folks to take it seriously. That’s been hard because there was a bunch of conspiracy and just nonsense stuff floating around the Black community, not just here but nationally. So I know I started, even in February, was arguing with folks in different radio forums here and online. There was this notion that started getting put out in a lot of Black, Afrocentric political circles that only Chinese people could get COVID-19 and Black people were immune. I don’t know whose pseudo-scientific bullshit that is, but that’s utter nonsense. But it was very widespread, very popular.

Also combat different notions I’ve heard going in the other direction, but with the same impact, if people are true believers in Jesus, the blood of Jesus will protect them from COVID-19. We’ve been battling that. 

But then on the other hand, you got the Governor [Tate Reeves], who basically has just been following behind everything Trump and the right-wing think tanks that have been pressuring him, and been in his ear, Tate Reeves has been on the front lines of trying to implement their programs and policies. It wasn’t until Florida, and I think it was six or seven of them all on the same day, they gave these weak stay at home orders but weren’t requiring that the state shut down or anything of that nature, clearly weren’t following the medical and scientific advice. But for two weeks, he was on air, on a government channel, with supposedly this liberal-type division of Church and State, which has always been a sham here, but he would be on TV for several hours a day reading the Bible in mid-March. That was his response to COVID-19. So you get a sense of how just all over the place things have been here.

We first started noticing its impact with several members of the homeless that live in our community, just a part of our community, part of our membership. They disappeared for a couple of weeks and we started asking around folks here. “Well, you know, they died.” It was like later putting one and one together, we were hearing more about what people died from, which was just unusual that they died from COVID-19. It was spreading pretty early around here.

But folks have no access to medical care. There’s no real public transportation in Jackson. So the nearest hospital from my house is five miles away, and not many people will walk there. Most homeless people, even if they do show up, the first response typically is have them arrested and then have the police determine whether they need healthcare. That was even pre-COVID-19.

So we’ve been watching that escalate. There’s at least 10 homeless folks we know about from our masking work (trying to distribute masks), and just talking to folks that we know in the community about what’s going on. There’s at least 10 people who’ve got it, none of whom have been tested, none of whom have been included in the official count of the state. But we know there’s a severe under-count of how many have been infected, and how many people have died from it here in Mississippi.

I think the under-count on this thing here is pretty severe. What we do know from what’s been counted, it’s primarily Black women who have been exposed, from primarily service work that they dominate here in Mississippi, store clerks and things of that nature that have been the most infected, and it’s been overwhelmingly Black people who die.

It’s having a serious impact here in Mississippi. Not to the degree I think of what we saw in New Orleans last month, but I think Mississippi, and Jackson in particular, I think is just starting to really pick up. I don’t think we’re nowhere near peak infection here at all. The only thing that might stop it, because there’s nothing that the government is going to do, and nothing that the medical institutions here have the capacity to do, the only thing that might stop it is nature, and that being the changing of the season, and sun killing the virus in a lot of places. So people where it might come into contact with a door or something like that, sunlight killing it.

That may be the only thing that stops it temporarily but I think our biggest fear in what we’re getting prepared for, learning from other past epidemics, that this is probably going to be like the flu in 1918 and it’ll probably last some years and be seasonal, because of some of the populations of poor Black working class and homeless population that it’s clearly been embedded in now, but this is going to be around for a while.

M: Do you want to tell me more about the programs that y’all are implementing in response to COVID?

A: Yes. So, the first thing we tried to do was what we know how to do. Many of us being veterans of Hurricane Katrina, we learned a thing or two about mutual aid and emergency relief from that experience. So we quickly got into that mode, early March. Luckily, I would say for us, with our international orientation and politics, we’ve been in dialogue with folks from Naples and Milan, at that time, who told us ‘stop, don’t do that. Unless you have the proper personal protective gear, that’s not going to work.’ They let us know that they did it in late February, responding to how it was picking up real quickly in Italy, particularly the folks up in Milan, where it’s more concentrated. They all got sick. They let us know, ‘back off, don’t do that because you’ve got to have the gloves, you’ve got to have the face mask, you’ve got to have the mask.’ Which at that time, a few of us did, but not many.

So we stopped doing that, and then we tried to repeal and to figure out what the hell could we do? Because by that time, we had figured out a couple of folks that we knew when they had died, so we knew we had to do something with the resources that we built up and amassed and the skills that we amassed. Then we got a call from one of our members about, you know, “do we have any masks or could we make some?” 

We went, wait a minute, we can do that. We’ve got enough skilled folks who know how to sew. It was in like the second week of March, we pulled a team together. They started researching which would be the best mask, got the sewing machines out and started working.

Then our crew that does the 3D printing, we got some information again from Italy, that some folks in the Fab Lab network7 that we’re part of, that they started printing masks and [3D] printing ventilators. We got some 3D printers. So we got our own masking program now that’s been developed, that we’re sharing out with folks, so they can freely download it and do all those things, and hopefully use it in their communities, anybody that has those kind of tools.

And we’ve been doing mask distributions basically once a week, every Wednesday. So we’ve got another one tomorrow. It could be about 120 a week that we give out of the foam mask. The 3D printed masks, we’re doing about, I think now about 20 of those a week. We make a distinction that the 3D printed masks go primarily to healthcare workers. So we can only do a certain limit of those and they’re much more efficient and more medical grade. So trying to give those to a lot of the nurses and stuff in particular, so they don’t get infected and they can help defend other people’s lives.

So we’ve been doing that, and since that’s kicked off in the last two weeks, we’ve been ramping up a food distribution program. So it’s not a full mutual-aid practice that we would normally do, but things that we can do safely, given the kind of protocol that we’ve set out. So those are the two emerging community responses that we’ve been doing, and now we’re trying to ramp up the political response, and that’s calling for May Day actions on a mass scale, that we fought for, that’s what that’s about.

People were saying, look, there’s more people who die from the flu every year, or more people who die from malaria. I was like that’s true, that’s correct but those are things that are calculated very much so by the health and insurance rackets that exist on a global scale, so that’s acceptable death for capitalism. This is something new and outside the bounds, so they don’t know how to factor it in yet. I always kept telling people, let me speak to you from more of a personal connection, tragedy for one of my best friends, died from SARS 10 years ago, which is another type of coronavirus.

M: Right.

A: Fortunately, none of our members that we know of at this point have gotten sick. And nobody’s died. Now I know over 50 people throughout the world who have died personally. It impacted me in that way. But none of our folks, I think, from us taking precautionary measures, none of our folks have gotten sick.

M: I’m glad to hear that. Do you want to tell me about your political response now and the May Day actions?

A: Yeah. The thing that really kind of propelled us in motion was this rush to put people back to work, that we first heard on a state level. We didn’t have the evidence then that we have now, but we suspected that this thing was killing Black people and Latinos at a disproportionate rate. That was our suspicion in March. 

That means we need to take, not just a community response, we got to take a political response and try to send a clear message that we’re not going to die for Wall Street, we’re not going to die for deep pockets. We’re going to try to reach as many of our people as possible to say, no, this is time to put out some maximum demands, basically.

They’re not gonna provide hopefully the basic things we need. Gloves, masks, no protective gear. There’s no way in hell that people should go back to work. We have been agitating for that in our own community. They had to shut stuff down here, so a lot of things would just open in March. And then when Trump got on the bandwagon, saying that he wanted the country to all open up again on Easter.

And looking at the overall conditions and the number of wildcat [strikes] that were already popping up at that time. This would be the perfect call to start building toward a general strike in this country. Because the things that we were seeing, like in February, most folk just shake it off, any notion that universal healthcare could be a possibility. Now, that’s like a basic demand. So, the situation has just elevated people’s consciousness to a great degree. And we were like, let’s try to play a role, step into their void. Let’s not let the Right define what the feeling is, we need to from the Left, try to define it. 

I don’t think we made it clear enough in that first statement8, that we didn’t think May Day could be a general strike. So that’s why we’re calling it towards a general strike. We need to take mass action on May Day, send a clear message. But we got to work our way up towards that. This is going to be a protracted struggle. 

So the coalition we’ve been pulling together, and we’ve joined forces with CoronaStrike and General Strike 2020, who were out before us, earlier than us, we’ve kind of all come together, you know, joining messages, working together, trying to build some links, plan out all the different activities that are going to happen on May Day.

So that’s what we’ve been focusing on through the last two weeks. I see a lot of momentum going. Trying to put it all together, I think is going to be one of the next major challenges. The first critical thing is getting people in motion. Say hell no, we’re not going to work, we’re not going to shop, we’re not going to pay rent, we’re gonna shut it down, navigate all the hills of that.

We’re working to start building levels of self-governance in our community. To really balance out the system. That’s ultimately what we’re trying to get through that. And eradicate it, no ands ifs or buts. But easier said than done. We got to move millions of people to that program. So that’s something that we will keep pushing for on our end. Struggling for that clarity and programmatic unity. It’s going to take time. 

But I think that if nothing, this pandemic I think has exposed the sheer exploitative nature and brutality of the system. So I think there’s many millions of people who are waking up, as this hit home with millions of people now being unemployed. You know, millions being cut off from their healthcare. I think the inhumanity of the system I think has become apparent and people are going to be demanding a whole different set of social relations on the heels of this, and how we fight that out is going to be critical.

M: The last thing I want to ask is what the best way for workers across the country to get involved in this movement is?

A: For workers, particularly essential workers, you got to start with organizing your fellow coworkers. So there’s an inward look that folks first have to do, if they’re being honest. Because what we’ve been stressing in our calls is kind of arming them to agitate, to do a level of education and inspiration. But the real actions have to take place by decisions made by workers at the point of production. I know, here we can have an impact in Jackson and we plan on doing that. But folks in New York, Atlanta, Houston, Detroit, everywhere, it’s themselves who have to make that determination of what level of risk they’re willing to take, and that’s going to be determined by what level of strength or level of unity or solidarity they have with their coworkers. So our thing is to uplift actions, like wildcats that have been done and rouse people’s imagination, let them know that a fight like this is possible. 

And so to uplift that direct action to show that we can get some immediate results. With deeper levels of organization, you get a lot of results. One of the things that we’ve put out there is encouraging folks to organize to seize the means of production and democratize it, turning it into co-ops, or things of that nature. We’ve seen some level of initiative with that, with folks saying in some of the auto plants, they want to start producing masks and ventilators and things like that. But I have to stress, you first got to start with organizing their coworkers at the point of production. And try to move as a team, don’t move alone. That’s how they can isolate you. When you organize with folks move as a team.

M: Great. Okay thank you so much for speaking to me, this was a really great interview.

A: No problem.


 

Marisa Miale: Hi Adam! Thank you again for agreeing to the interview. Could you start by introducing yourself for our readers, telling us a little bit about your background as a worker, and explaining how you got involved in organizing at Target? 

Adam Ryan: Yea, my name is Adam Ryan, born and raised in southwestern Virginia, the Appalachian region of our state, specifically in Christiansburg. We have a lot of the same problems as other parts of Appalachia in terms of poverty, drug addiction, shitty jobs and slumlords, but we have two local colleges that act as a sort of buffer to all those issues, so while we do have more infrastructure developed here than in other parts of Appalachia, that infrastructure is only geared towards the students and the colleges and not the local working class. Some folks have even designated our area as “Metrolachia” because of the college system and the huge import of wealthy students and their families largely coming from the DC suburbs in northern Virginia. There’s definitely animosity between the local working class and these students who basically get to live in bubbles the colleges work to cultivate, so they don’t have to see or really know what it’s like being a local living in the area.

I got hired on at our local Target back in 2017. The store has been here for over a decade. My family has worked there and many other similar shitty low wage, no-benefits jobs in the area. You either work in the service sector or manufacturing in the New River Valley. I specifically went to Target after our collective New River Workers Power was conducting social investigation with local working-class families primarily through canvassing our local trailer parks. That’s how we got the lead about the abusive boss Daniel Butler at our local Target store. We hit a roadblock trying to organize working families against these trailer park slumlords and decided to switch gears to labor organizing. 

I had prior experience with labor organizing back when I was an IWW (Industrial Workers of the World) member and went through their Organizer Training 101. This was back when I moved to Richmond, Virginia in 2010 when I was organizing Black working-class families disproportionately affected by our state prison system. We started a group called “SPARC” (Supporting Prisoners Acting for Radical Change) as a joint initiative between ourselves as workers in southwestern Virginia and the New Afrikan Black Panther Party – Prison Chapter headed by comrade Kevin ‘Rashid’ Johnson, who’s a Richmond native. This was all before New River Workers Power had formed. We had an exclusive focus on prisoner organizing at the supermax facilities at Red Onion and Wallen Ridge state prisons located out in Wise County. It was when I moved to Richmond with others in SPARC to better serve those most affected by the prison system that I got tied in with a recently-started IWW chapter. We saw an opportunity to tie the two efforts together and basically were doing a proto-IWOC campaign of sponsoring the prisoners we were organizing as SPARC into the IWW as union members. We figured it would at least give us some legal room to not have our mail tampered with since it was official union business with our fellow workers in the state prisons. As SPARC we got our mail censored all the time and were designated as a group trying to “promote insurrection” in the prisons. This all came to a head when we had a series of prisoner hunger strikes we helped organize and support back in 2012.

Long story short we were stretched too thin trying to take on the largest, most well-funded department in the state of Virginia with only a handful of organizers scattered across the state, we also were young, in our early 20s with very little organizing experience under our belts and it became too much, so we transitioned to organizing locally within Richmond city itself (still a monumental task). I spent several years trying to do some workplace organizing as well as community organizing around school closures, tuition hikes, and police brutality, but eventually ended up homeless since the shitty service sector job I had at CVS wasn’t enough to cover my rent. I never had enough funds to even afford a rental unit with a formal lease. I was always living in illegal housing and paying slumlords under the table, so it was easy for them to push me out, and I had nowhere else to go but to return back to my hometown. That’s when I started up New River Workers Power and all the local organizing we are doing here now, including the Target organizing campaign.

M: Could you tell us a little about the history of Target Workers Unite and the kind of work y’all do?

R: We launched Target Workers Unite at the beginning of last year initially as a fail-safe to our attempt to collaborate with this NGO called “Organization United for Respect at Walmart” otherwise known as “OUR Walmart” – which now goes by the name “United For Respect.” This organization was initially started as a front for the union United Food and Commercial Workers (UFCW) back in 2012. It was a very similar model the “Fight for $15” front started by the Service Employees International Union (SEIU). Their goals weren’t to formally unionize these shitty low wage service sector jobs from Walmart to McDonalds, but rather to build a lot of PR to then funnel that energy into electoral politics and aid the Democratic Party in the hopes some reforms could be passed through state and national legislatures. 

Workers were instrumentalized to become spokespersons and advocates rather than trained as militant organizers who engage in collective direct action to win concessions from the bosses. By the time United For Respect (U4R formerly OUR Walmart) reached out to us they had split from the UFCW after their union president cut funding to their front. The executive directors then found new funders through the Center for Popular Democracy, also a front largely funded through these bourgeois philanthropist foundations and trusts like the Ford Foundation, George Soros’ Open Society Foundation, etc. They scour the internet and news outlets to see any manifestations of worker activity outside the unions and try to bring those workers into their fold, that’s how they found us after our first wildcat strike against our local abusive boss.

I didn’t intend the wildcat strike to transform into a national Target worker organizing campaign, but that’s how it organically developed. The paid staff of U4R reached out and wanted to incorporate us into their efforts, saying they wanted to “organize all retail workers, not just Walmart workers,” hence the name change. But after struggling with them for over a year on what organizing workers actually meant, I found out they already had their agenda formed – which wasn’t determined by the rank and file workers, but rather the paid “professionals” whose strategy is essentially dictated by the bourgeois foundations that fund their NGO. We wrote a full statement of what that experience was like and why we had to launch Target Workers Unite if we wanted actual rank and file Target workers to be trained up as organizers and take direct action in our stores. After seeing what tools they utilized and what “organizing” looked like to them I also figured they weren’t really doing anything that drastically different from what we had been doing, minus the huge source of funds and paid staff they could rely on to do the work for them.

I should clarify that we weren’t trying to organize along the lines they were – in terms of trying to take workers out of the workplace to become public advocates pushing reforms and teaming up with opportunistic politicians to push a reformist agenda, but more-so their heavy use of digital organizing techniques through social media. That is probably the only thing I feel I may have learned from them after participating and trying to push for rank and file worker organization in our stores. Maybe a slight refinement of what we had been doing, but there wasn’t really that much substance behind their efforts beyond trying to produce high-quality propaganda that looks good in the press. 

I figured if these “professionals” could bullshit their way into a “legit” labor organization, then why can’t us rank and file workers do it ourselves? At least we would have autonomy and the ability to determine what path we take vs constantly having to struggle against their paid staff over what constitutes real organizing or what are we ultimately trying to achieve as workers. I really was turned off by their default social democrat ideology that drove their slogans and abstract demands they had no real leverage to realize. Like when Bernie Sanders came out talking about getting workers on corporate boards as a policy in partnership with this NGO that to me was the epitome of their politics and endgame. Why should we be trying to emulate the European mainstream unions when they’ve run into deadends themselves when trying to build workers’ power that isn’t dominated by capitalism? If we are going to make pie-in-the-sky demands, we might as well advocate workers’ control and taking over the shopfloor, eliminating management and the capitalist division of labor. At least we send a clear political line to workers by doing that rather than the default opportunist, class compromise politics they were pushing, which was tolerable for their bourgeois funders.

In terms of the work we do now it’s a combination of digital organizing, going into the social media spaces we know Target workers are at and agitating them to organize directly about shopfloor issues and corporate-wide issues over things like unstable scheduling, lack of hours, lack of benefits, ageism, favoritism, and all-round poverty this corporation purposefully enacts for the purpose of control over our workplaces, dividing the workers, and repelling any efforts by workers to capture a larger share of wealth generated within the company. We work to find workers who are most motivated to take action in the stores and show through direct action we can win smaller demands, prove our competency and leadership and build morale that there is an alternative to how the jobs are structured, what can workers to to change the conditions and boost morale which shows workers we don’t just have to accept things as they are. A lot of this is class struggle on the ideological level, most workers don’t know their labor rights as defined by the NLRA, they don’t know how to build a labor strategy to organize and win concessions, we have to build that culture from scratch and that’s just where we’re at, even in the middle of a pandemic.  

Logo for Target Workers Unite

M: It sounds like it’s been a long road to build worker power for y’all. Can you tell us more about some of the shopfloor issues you’ve been organizing around the solutions you’ve put forward to them?

R: Management abuse and worker disrespect have been the most prominent for us. But we’ve also organized against fascism, specifically at my store, by pressing to get a local notorious member of the alt-right banned from our premises. It was definitely a heartwarming experience to see so many of my coworkers willing to sign on and say we don’t want fascists in our space, they are a safety hazard to our coworkers who are LGBTQ, Jewish, workers of color, and leftists. We didn’t fully escalate on that campaign, but this fascist Alex McNabb decided he wanted to try to mess with us over this and did what any reactionary would do and call up our management to complain he was being “harassed”. Our unity was strong enough that management didn’t do a single thing to us for utilizing our labor rights to organize for a safe workplace. That fascist hasn’t dared to come back to our store since. We’ve done a lot of mutual aid for coworkers too, fundraisers for LGBTQ coworkers trying to get top surgery, showing support for LGBTQ coworkers by distributing and wearing trans pride bracelets in the face of Trump’s announcement to remove certain protections for LGTBQ coworkers on the basis of discrimination.

 A lot of what we’re doing is base-level stuff of trying to educate coworkers at my store and across the country what are our labor rights and how to exercise them in a strategic way without getting caught up in legal battles, especially outside the context of a formal union. So many workers view unions as service-based in the same way they pay for a good as passive consumers and expect the “officials” to fix their problems for them. So we have to cultivate that new worker culture of solidarity that’s only surviving in small pockets across the US right now. It’s not a living practice for the majority of US workers. 

I’m not going to pretend we have this huge network with worker committees across hundreds of stores, but we do have a lot of coworker contacts across the country we’re actively working to engage and trying to train up to essentially become “shop stewards” in their stores. When you get the reputation of being a worker who can get issues on the shopfloor fixed without having to go to management and coworkers see you have knowledge and experience in exercising these rights they come to you with issues, much like a shop steward would function in a formal union. 

The big joint effort we’ve been working on across Target stores was our Target Worker Survey project. Every year the corporation has us take their “Best Team Survey” which is really superficial and doesn’t allow workers to elaborate on how they feel about their jobs, nor do workers necessarily trust it enough for them to be honest, especially when their store managers press upon them to answer in a positive way or stand behind them as they take the survey. Us workers crafted our independent survey all by ourselves, with over 60 questions to get an understanding of what life is like for Target workers both on and off the job. We got over 500 responses from across at least 380 stores in 44 states, the results weren’t surprising, but also very condemning of Target. We’re actively working to expose what work conditions are like at our jobs and working to push back on the hegemony Target’s PR wing has in making it look like it’s all honky dory at their stores and distribution centers. We’re working to counter their propaganda with our own based on the accounts of workers themselves. Out of that survey we crafted a Target Worker Platform which was again based on the responses we got from Target workers on what they think we need to make our jobs something we can live on. COIVD-19 has sort of put that on the backburner now and we’ve had to develop an emergency petition calling for more safety and compensation for us Target workers since we are at such high risk of exposure to the virus – in large part because Target doesn’t want to take the right measures to limit foot traffic in our stores.

If you’ve ever worked in a public-facing job where you have to deal with consumers you know they have their own narrow interests in mind and that usually means them being disrespectful and inconsiderate of us Target workers. For instance, it’s not uncommon for us to find half-eaten products on the sales floor, or used tissues stashed around the store, let alone practicing social distancing, respecting our personal space as workers, and making unrealistic demands upon us because they feel entitled to “customer satisfaction.” These recent waves of protest over the economy being shut down are really indicative of that selfish attitude, Americans don’t like being told they can’t do whatever they want as consumers, it’s the trade-off they got instead of things like worker power or a social safety net, let alone political agency which doesn’t relegate them to a passive role. 

Online organizing has been a huge component to what we do as well. There are a lot of Target worker social media spaces that we constantly agitate in to make workers aware we even exist and bring the ones who are interested in organizing into the fold of Target Workers Unite. Social media is a crucial aspect of labor organizing these days, if you’re not using it, you’re missing out as an organizer and worker organization. Recently we’ve started building relationships with Shipt drivers because Target owns Shipt, it’s basically like instacart or other gig worker jobs where they shop the items for a customer and deliver it to their homes. By connecting with these folks we get a much better understanding of Target’s strategy and vision as to how they’re transforming our work and also responding to market forces and competitors like Walmart, Amazon, and Kroger. We also are just going to be stronger by organizing along the supply chains because each sector of workers has knowledge of their operations and helps us counter the bullshit narrative Target likes to put out there to the general public. One of the next steps for us is to establish contact with the workers in the Chinese factories where the majority of the commodities we sell are manufactured. 

M: Could you tell me more about how COVID-19 has impacted Target workers, and how you developed the emergency petition?

R: Target workers and their families are beginning to contract the virus, it’s not surprising considering the corporation isn’t restricting foot traffic in a serious way, they instead leave it up to the discretion of the customers to engage in best practices, but if you’ve ever worked in a public-facing job like ours you know when people assume the role of a customer they become very entitled and take offense to being regulated on their shopping behaviors. We need proper administrative controls which don’t rely on the discretion of consumers. The corporation knows what it’s doing by leaving it up to customer discretion as to whether or not they behave in a way that actually respects us as workers and prioritizes our safety. They rather make sales over our concerns for worker safety.

We developed the petition very quickly after the national emergency was announced, reviewing what practices other countries had engaged in to minimize spread and contamination, as well as reviewing the recommended protocols from organizations like the CDC and OSHA especially towards healthcare workers. Because we weren’t seen as essential workers nor respected as essential prior to this, many people were overlooking our needs as frontline essential workers because we usually aren’t seen as “real workers” nor having a “real job”, therefore why should we be considered for such things? It’s a contradiction that has only sharpened as this has progressed and more and more workers are realizing how vulnerable we are, how much we’re just sitting ducks at our jobs as we have to rely on customers to be considerate of us and our needs.

One thing we notice about Target even before the pandemic is how quick they are to try to route us and defang our demands by issuing press releases to the public which at least gives the appearance they are going to address safety and compensation concerns. They are very good with the smoke and mirrors, they even have some workers believing in their bullshit. But in a way we have to be thankful that capitalists can never meet our needs in the end of the day because the nature of capitalism will never permit that.

M: I think that speaks to what essential workers across the country are feeling right now. Can you tell me more about the action you’re taking on the shopfloor to respond to COVID?

R: We’re calling for a mass sickout across Target stores and distribution centers. We want to show Target us workers are not ok with their feet dragging on rolling out more safety precautions we’ve been pressing for since the announcement of the national emergency. Beyond this action we’ve been doing the same thing we were doing before all this, educating our coworkers on their labor rights, working to build out shopfloor committees, and pressing our management to respect us or we’ll escalate and make their lives hell. 

M: Hell yeah. How is the crisis impacting the shopfloor committees and their ability to organize?

R: To answer your first question, its caused more workers to see the need for independent action, so we are in a good position just by making our presence known and workers reach out on what they can do about the issues at their stores. At my store I’ve been helping some new members of our store committee to take on issues of favoritism and disrespect, those everyday workplace issues are still in place despite the virus, the virus has just exacerbated it all and pushed people to the point of being fed up and wanting to fight back.

M: Do you have a vision for how COVID-19 will impact Target Workers Unite in the long run, and how it will develop after the virus subsides?

R: I think this virus has lit a fire under people’s asses and those who aren’t totally brainwashed by the corporate narrative see that if they don’t take independent action then nothing will ever change and corporate will only do the bare minimum to “protect” workers. A lot of workers are seeing they are being left high and dry, that’s an opportunity to consolidate more workers into our network. We should emerge from this action and this pandemic stronger than when we went in and it already looks like that is playing out just by the rates or participation in our sickout action for May Day.

M: Can you tell me more about the shift in consciousness for workers who weren’t active before and want to fight back now?

R: The shift hasn’t been huge, but it’s happening. I would say it’s the vanguard of workers who have been fighting to raise awareness and educate their coworkers on the safety issues we face and to push back on the corporate narrative which tries to lull them back to sleep. The contradiction is that many workers were black-pilled or primed by various authority figures on how COVID19 isn’t that serious and people are overreacting, so we’re already having to fight from the opposite end in challenging those reactionary ideas propped up by billionaires. We have to be the militant minority that pushes the rest of the working class forward, even if a bunch of them may resent us initially for breaking this unprincipled labor peace with the corporate executives. 

M: What lessons do you think workers across the country can take from Target Workers Unite about organizing during COVID-19?

R: I think the lessons are that while this moment has definitely spurred worker action the working class is still a class-in-itself rather than a class-for-itself. Many are still caught up in the corporate ideology, remain passive, and don’t view their workplaces as sites of struggle. We have to operate as a militant minority and work to reconstitute the working class as a subjective force able to effectively fight capitalism and these corporations. This is a good beginning for that.

M: Thank you so much Adam! Perfect note to end on. See you on May Day.

Logo for People’s Strike Campaign

 

Freedom in Death: Liberalism and the Apocalypse

Medway Baker calls for uncompromising faith in the cause of communism in the face of a capitalist civilization that is destroying humanity. 

Hurricanes ravage shores and flatten communities. Floods sweep away people and submerge houses. Plagues decimate families and destroy solidarity. Famines devour the young and the old. The sun scorches the earth, the creatures of the land and the sea are driven into extinction, children waste away, the elderly are cooped up like livestock to wait for the end. This is the world that the liberal order has wrought. 

Liberalism will lead us all to death. But at least we’ll be free. 

We are living in the end times. The opportunity for compromise and reform is long over. All that’s left to us is to struggle for a new world, for the kingdom of heaven on earth. Without the struggle for the final aim, we may as well consign ourselves to hell. So let us struggle.

The ruling class will be judged for their sins

Life versus Liberalism

The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.

And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;

And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.

And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;

And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.1

The COVID-19 crisis is a tragic, but highly visible example of the crisis of liberalism. While “illiberal” countries such as China, Vietnam, and Egypt have managed to contain the virus and take care of their infected in a humane manner, the so-called “free” liberal democracies were shamefully slow to react. The United States epitomises the liberal approach to the crisis: downplaying the virus, failing to contain the spread until it’s too late, refusing to care for the sick, all in the name of keeping the economy running, until panic seized the population and it became necessary for the state to step in and salvage the situation. This approach was always unsustainable, but the short-sighted liberal bourgeoisie is able to see only one thing: immediate profits. 

When it was already too late, Donald Trump banned travel between the US and Europe, deepening the economic crisis while failing to effectively address the problem of the virus’s spread within the US. The working people of America have been left for too long with no answers, no tests, and no treatment. Hundreds of thousands are sick, many without even knowing it, and the virus is being transmitted to thousands more day by day. Thousands are already dying, and many more will continue to die. And liberal capitalism will do nothing to stop it, except what’s necessary to protect profits. 

The result, paradoxically, is an increasingly authoritarian response, which nevertheless fails to establish limits on individuals’ activities in such a way as to prevent the spread of the virus. Nationalist, militarist rhetoric and the expansion of the police state will continue to rise alongside liberal individualism. All state action is undertaken in the name of defending profit. Protecting the people is not only secondary—it is only a concern insofar as it’s required to keep the economy running. This is the essence of liberalism: freedom for the ruling class, oppression and death for the people. 

Individual freedoms are paramount! But not the freedom of humane care, the freedom to self-quarantine without fear of penury, the freedom of staying alive. We will be free in death—we may not survive, but at least commerce won’t have been restricted. At least we’ll still have the freedom to go out into public, to get infected and infect others; bosses retain the freedom to fire workers for staying home, landlords the freedom to evict tenants who can’t pay their rent. This is the meaning of freedom under liberalism. Liberal freedom is death. 

The types of crazed individualistic responses we’ve seen, with people buying truckloads of toilet paper and hand sanitizer, are symptomatic of the hegemonic liberal consciousness. It’s everyone for themself in this world: hoarding has spiked, leaving the poor and the vulnerable with nothing; people are buying up hand sanitizer in order to resell it for quadruple the price. Young, healthy people seem not to care about getting the virus, because their risk of death is so low; they don’t care that they might infect the old or the sick, that they might bring about another human’s death. Liberalism is alienation. It is the veneration of the self above all, and the destruction of a harmonious society which cares for its members. In the words of the arch-liberal Margaret Thatcher: 

“There is no such thing [as society]! There are individual men and women and there are families and no government can do anything except through people and people look to themselves first. It is our duty to look after ourselves and then also to help look after our neighbour and life is a reciprocal business…”2

Liberal individualism at work

The essence of liberal freedom is not democracy, not the rule of the people, but the freedom of the slaveholders, the landlords, the financiers.3 Personal liberty, according to the logic of the market, requires dominance over others. The ultimate freedom-through-dominance is, of course, condemning others to death in the name of your personal wellbeing, in the name of your own enjoyment and profits. Whether this is manifested in hoarding and thus preventing others from accessing the goods they need; or in choosing not to self-isolate during a pandemic and thus infecting the vulnerable; or in waging imperialist war in pursuit of profit; or in destroying the biosphere in the name of capitalist accumulation—the result is the same: murder in the name of personal liberty. 

The climate crisis is another, though less obviously pressing, example of liberalism’s death drive. Even as they proclaim a moral commitment to sustainability and protecting the environment, liberal leaders, such as Canada’s Justin Trudeau, continue to buttress fossil fuel industries, even going so far as to exercise military force to protect these destructive extractive projects. Liberalism’s moral commitments matter for nothing if it continues to drag us all into the hell of climate apocalypse, in the name of freedom and compromise. Down with liberal freedom! Down with compromise! 

Only the people can save the people! The people united and aware will crush the virus!

Death versus Communism

And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

And death and hell were cast into the lake of fire. This is the second death.

And whosoever was not found written in the book of life was cast into the lake of fire.4

The people will judge the wicked. The righteous, the labourers, those who built the world and who will save it from destruction, will destroy our enemies and cast them into the eternal flames. This is the only way to preserve life. We have seen that liberalism—capitalist freedoms and the principle of compromise—will lead us all into the apocalypse. The world will be born anew, but only after a long, hard struggle. We must go to war. War against liberalism, war against compromise, war against death. 

“Revolution is the war of liberty against its enemies,” said Robespierre, that great fighter for the people. “Revolutionary government owes good citizens full national protection; to enemies of the people it owes nothing but death.”5 In order to secure life and liberty for the people, we must bring death to our enemies, who would rather the rule of death than the rule of the people. The time for compromise is long over: as Bukharin said in 1917, on the battle for Moscow in October, 

“Those who call for a compromise are like Metropolitan Platon in Moscow, who came to the soviet and with tears in his eyes implored us to stop the bloodshed. We think firm measures are necessary…. This is the epoch of dictatorship and we shall sweep away with an iron broom everything that deserves to be swept away.”6  

In order to win the war against the apocalypse, we must refuse all half-measures, all compromises, all popular fronts with liberals and “progressives”. These people are not prepared to take the necessary steps to protect life and liberty. At best they are unreliable allies who will desert at the first sign of trouble; at worst, they are our deadly enemies. They will be judged for their betrayal, and they will be destroyed. “Our problem,” as Trotsky elucidated in 1920, “is not the destruction of human life, but its preservation. But as we have to struggle for the preservation of human life with arms in our hands, it leads to the destruction of human life…. The enemy must be made harmless, and in wartime this means that he must be destroyed.”7

Are we not at war for our very survival as a species? Even the bourgeois politicians and press no longer shy away from comparing the COVID-19 crisis to war. But we communists take this principle even further: we are not only at war against the virus, we are at war against the destruction of our planet, against the suicide of our species—against death itself! 

The revolutionary poet Vladimir Mayakovsky, while in mourning following Lenin’s death, wrote that “‘Lenin’ and ‘Death’—are foes. / ‘Lenin’ and ‘Life’—comrades.”8 This is not mere poetic flourish, but rather distils the essence of the communist mission. Similarly, the architect Konstantin Melnikov, who designed Lenin’s sarcophagus, proclaimed that “the revolutionary Russian people… possess the power of resurrection and will exercise it by endowing their leader with immortality.”9 

Of course we don’t propose that communism will bring about literal, personal immortality. But it will defeat death in a far more profound, truly liberatory fashion: “In communism,” said the Italian communist Amadeo Bordiga, 

“the identity of the individual and his fate with their species is re-won, after destroying within it all the limits of family, race, and nation. This victory puts an end to all fear of personal death and with it every cult of the living and the dead, society being organised for the first time around well-being and joy and the reduction of sorrow, suffering, and sacrifice to a rational minimum”. 

He admired ancient civilizations such as the Inca, who, he claimed, 

“recognised the flow of life in that same energy which the Sun radiates on the planet and which flows through the arteries of a living man, and which becomes unity and love in the whole species, which, until it falls into the superstition of an individual soul with its sanctimonious balance sheet of give and take, the superstructure of monetary venality, does not fear death and knows personal death as nothing other than a hymn of joy and a fecund contribution to the life of humanity.”10

The freedom of communism is the joy of contributing to something greater than oneself, to a greater human cause, to life as a whole. The freedom of liberalism is the murder of humanity in the name of personal gain. Under the guise of upholding individual liberty, capital will sacrifice countless individuals on the altar of profit. Our liberals are all too happy to let millions die if it means keeping the market afloat—indeed, they not only leave the poor to the mercy of the virus and the catastrophic effects of climate change, they actively destroy other nations in order to maintain their position in the global hierarchy! 

Trotsky sums up this predicament succinctly: “To make the individual sacred we must destroy the social order which crucifies him. And this problem can only be solved by blood and iron.”11

Placing the needs of the collective over those of the individual, so that each individual can truly be free: this is the meaning of communism. This can only be accomplished with democratic central planning. Even undemocratic planned systems are more capable of mitigating the crisis than the chaos of liberalism. Imagine what could be possible with the full capacities of humanity unleashed, through the power of the Plan, through the harmonious dialectic between the center and the outer nodes, all directed towards the needs of the Social Body. 

Communism means life. Communism means immanentizing the eschaton. Communism means the conquest of chaos, the defeat of entropy, the victory of order and freedom. 

Hope and Revolution

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

For we know that the whole creation groaneth and travaileth in pain together until now.

And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?12

Anatoly Lunacharsky, the Bolshevik revolutionary and first People’s Commissar for Education, wrote that “scientific socialism is the most religious of all religions, and the true Social Democrat is the most deeply religious of all human beings.”13 Although this seems to resemble a common liberal accusation against Marxism—that it is a dogmatic, scriptural, inflexible ideology of dangerous zealots—Lunacharsky, to borrow a turn of phrase, turned this notion on its head. Yes, he says, Marxism is a religion; but what is the essence of religion? Is it dogmatism, adherence to scripture, inflexibility? No! he says. Then, is it belief in the supernatural, blind adherence to an unprovable notion? No! By religion, Lunacharsky means “rather the emotive, collective, utopian, and very human elements of religion.”14 

For Lunacharsky, then, religion is the fundamental belief in something greater than oneself, which drives one to participate in a greater cause. This was a feeling shared by virtually all revolutionaries, although Lenin was highly critical of Lunacharsky’s analysis. For instance, Trotsky proclaimed in 1901: 

Dum spiro spero! [As long as I breathe, I hope!] … As long as I breathe, I shall fight for the future, that radiant future in which man, strong and beautiful, will become master of the drifting stream of his history and will direct it towards the boundless horizon of beauty, joy, and happiness!”15 

Nearly four decades later, even while proclaiming his staunch atheism, he would reiterate, “I shall die with unshaken faith in the communist future. This faith in man and in his future gives me even now such power of resistance as cannot be given by any religion.”16 

What is this if not that same enthusiasm identified by Lunacharsky, when he said that “religion is enthusiasm and ‘without enthusiasm it is not given to man to create anything great’”17? Marxism is the religion of the oppressed, the only truly revolutionary religion remaining. It is the religion of collective action for the construction of a new, truly liberated society. “The personal understanding of the value of life only in connection with a grand sweep of collective life—that is the religious feeling of Marx.”18 

By contrast, Lunacharsky attributed scripturalism and doctrinal inflexibility to Plekhanov, and by extension to Menshevism. He saw many of the problems of the Bolsheviks, too, as deriving from Plekhanovism.19 This mechanistic attitude was a distortion of Marxism which ignored the true spirit of the communist mission. 

For Lunacharsky, it is not cold, hard science which motivates communists to pursue the cause. Yes, a scientific understanding of the world, of class, of political economy, of revolution and all the rest is essential to fulfilling the mission which we have assigned ourselves. But it is not the facts which drive us to devote our lives to the cause; it is a spiritual commitment, to humanity and to life as a whole. Communists are motivated by a “deeply emotional impulse of the soul.”20 As Roland Boer summarises, “the key to Marxism [for Lunacharsky] was… a synthesis of science and irrepressible enthusiasm.”21

Much like a religious zealot (and in the same spirit as Trotsky), Lunacharsky impresses upon us the inevitability of struggle, of sacrifice, of suffering on the road to liberation; but he refuses to let this stop him, because he knows that at the end of the road awaits the kingdom of God. “Things are hard for us now,” he admits, “we have to go up to the neck in blood and filth, but after our Revolution, as after every great revolution, a wave of creative power will come a new, beautiful, fragrant art will blossom.”22 

It is this promise that drives us, even though we know that we may not live to see it ourselves. Communists’ devotion is to humanity, not our own persons; our god is the humanity which may yet exist, but which cannot exist under the oppressive condition of class society. This is the essence of his theory of “God-building”. Humanity is not yet divine; it is the future, liberated humanity which we worship, and our worship consists precisely in bringing about this dream of a future society, in taking hold of our own destiny as a species. In Lunacharsky’s own words: 

“Our ideal is the image of man, of man like a god, in relation to whom we are all raw material only, merely ingots waiting to be given shape, living ingots that bear their own ideal within themselves.”23

Communists are defined by our faith in a dream. Our dream is life, liberated from the shackles imposed on it by nature. Our mission is to materialize this dream, and this can only be accomplished through the struggle against the conditions which shackle us. Our mission is war, war waged in the name of peace, freedom, harmony, life—“holy war”, as Trotsky described it.24 It is our faith which allows us to get up every morning, despite the hardships we face, and to struggle for our dream. Without our dream, we have nothing to accomplish except cold, dry analysis. Without our faith, we have no means by which to make our dream come true.

Conclusion

The liberals have proven themselves incapable of solving the crises that face us today, from climate change to COVID-19. On the contrary, they more often than not exacerbate the crises, due to the anarchic nature of the market and the antisocial profit drive to which they are enslaved. The only way out is to mobilize for war, and the only way to accomplish this is by breaking with the liberals, those suicidal maniacs who would sooner drive us into extinction than cut into their profits. Only the workers, impelled by their faith in the communist future, can deliver humanity from the death spiral to which the liberals have condemned us. 

Neither can the illiberal right deliver us from our impending extinction. While they may succeed in subordinating the profit drive to the needs of “the nation” or “the family”, they cannot resolve the fundamental crisis which is leading us to the slaughter. That would require overcoming capital entirely, and this is not something that they are willing to do. In our fight against liberalism, we must steadfastly refuse to cede ground to the right. Given the chance, they would destroy us without a second thought. We must show them the same treatment.25  

What is necessary to deal with the crisis is a fully international response. The peoples of the world must unite in action, and this is not a step that the bourgeoisie is able to take. They are impelled by the logic of capital to pursue national, imperial interests. We must break with the bourgeoisie to build international solidarity, and respond as a species to our impending doom. 

Liberalism offers us freedom in death. The right offers us bondage in life. Communism offers us salvation and godhood. 

Let us unite, workers, across the world! Let us mobilize for war! Let us go to battle against the virus, against the climate crisis, against the anarchy of the market! Let us decapitate capital, defeat decay, and destroy death! 

The End of the End of History: COVID-19 and 21st Century Fascism

Debs Bruno and Medway Baker lay out the conditions of the current crisis, the political potentials it opens up, and the need for a socialist program to pave a path forward. 

“Only a crisis – actual or perceived – produces real change. When that crisis occurs, the actions that are taken depend on the ideas that are lying around. That, I believe, is our basic function: to develop alternatives to existing policies, to keep them alive and available until the politically impossible becomes the politically inevitable.” —Milton Friedman

As COVID-19 rages through the shell of a global civilization systematically ravaged by five decades of catabolic capitalism, the facades of processual stability are crumbling and revealing, in their place, a crossroads for human society. The illusion of stability and robustness projected upon the delicate systems of production, distribution, exchange, and social reproduction has long been predicted to evaporate. Yet the prophets of this revelation have long been marginal– considered doomsday prophesiers and malingering malcontents besotted by their own unpopular utopian aspirations. Now, in the wake of a challenge to those processes’ perpetuation – a challenge unprecedented in the annals of fully-developed, advanced global capitalism – such grim prognostications are being rewoven, this time into the weft of history. 

The tasks of socialists, spectating from within the structure as it has been stripped down to the girding beams and beyond, are to clear-headedly analyze the conjuncture at which we find ourselves, identify the opportunities and dangers that conjuncture creates, and to organize at the weak points which yield the greatest leverage for reusing the rubble that results. The first part of this charge promises us a head-spinning voyage. Almost nobody alive has experienced a societal crisis of this scale, and absolutely nobody alive has experienced a menace of this nature. Furthermore, the suite of contingencies within which this havoc has arisen and within which it is doing its work have never before existed. 

The imperial core has, in the course of realizing its ineluctable tendencies, hollowed itself of the substance of its self-perpetuation. The production networks have exogenized themselves, expanding for their continued competitiveness beyond the outer membrane of the core itself and relocating in territories still fertile for exploitation. On the foundation of world destruction following the Second World War, capital has created a global network of energy and resource flows, sending the production of value and the extraction of resources to postcolonial and economically colonized nations in the Global South and the periphery broadly. In the core Western nations, coronated by the whorls of history as the center of this global web, the increasingly costly machinery of capital production has been either left to rot or cannibalized in favor of an ethereal finance economy. The tools of leverage and speculation are used to direct the operation of the global system as a whole while little of substance is produced in the formerly unrivaled center of commodity production. This, however, creates a contradiction. Absent the productive and social apparatus which put the core in this privileged position, the nerve center of global capital has stripped its muscle and hollowed the bone. The aberrant wealth and power resulting from the annihilation of the two imperialist wars of the 20th century have evaporated, and a crisis of reproduction– ecological, political, cultural, and economic– has matured. 

The foundering of profitability, meanwhile, has required the abortion of such regulatory mechanisms as had previously placed a limit on self-destruction, leaving the interior composition of the capitalist core bound, sedated, and ripe for predation. The exportation of ecocide, genocide, and the iron-heeled boot have become impossible; there are no boundaries in interpenetrated systems, and the segmentation once feasible has given way to self-reinforcing, malign cycles of crisis in infrastructure, geopolitics, social degradation, and ecological death.

The political systems of the core’s constituent nation-states have responded accordingly, as the coalition of interested groups inherited from the Fordist Bretton-Woods system has steadily seen its legitimacy and ability to navigate exigencies eroded. In place of the ironclad sovereignty this coalition once enjoyed, chasms have yawned– and nature abhors a vacuum. Into this void have rushed various strains of reaction, most retrograde, whether from the right or the left. In a way, the current presidential contest in the United States represents a popularity contest between various past eras to which to return: Trump wants a return to the post-historical jouissance (or doldrum-plagued interregnum, depending on whom you ask) of a mythical 1990s; Sanders to the New Deal-inflected, postwar imperial sugar-high that reigned during the 1950s and 60s class compromise; Biden to the last-ditch resuscitation of the Third Way characteristic of the late 2000s; and Marianne Williamson to the Zoroastrian golden age of 1500BCE. None of these alternatives are viable, as the preconditions for their existence no longer exist. But some of them represent the extremely powerful but heretofore latent rejection of the absurdly non-functional status quo, while the rest do not.

Many of us had hoped to have at least the ten remaining years promised us to avert certain climate catastrophe as a political deadline, and some had projected relative stability further into the future. Socialists within or adjacent to the Sanders campaign and its attendant parapolitical formations had hoped that a demonstration of its inability to implement its program would further the radicalization and cohesion of a left mass politics. This was a form of impossibilism, it has been argued, but one which could conceivably have worked along the lines it promised. The handlers of the neoliberal consensus had hoped that an exposition of the (clutch pearls now) utter incivility of the perfunctory right-populism of the Trump orbit would enable them to slowly reorient the official political sphere back into carefully-managed, popularly unaccountable, and technocratic halcyon typified by the Obama years.  Neither of these alternatives are any longer possible, and the mismanagement of the COVID-19 pandemic points to the deeper systemic reason why, illuminating with it our overdetermined spiral into the event horizon of total catastrophe.

The structural impossibility of an effective response to the economic crash of 2007-8 made it inevitable that a more deeply impactful repetition of that crisis would manifest within the normal course of the capitalist business cycle. The overextension and simultaneous neutralization of fiscal and monetary measures introduced to reinflate doomed financial mechanisms and speculation has additionally made certain that the next capital-elimination event would be largely intractable to the top-down treatments required to sustain neoliberal suspension of profit-rate decline. In sum, we knew that another, more system-shattering crisis was coming and that it was coming soon. We could not know what event would precipitate it nor even foggily apprehend what the result would be. It is very possible that we now know the first. What we must do now is to address the second.

Intimations as to the sorts of social and political reactions to this crisis are beginning to coalesce. In recent days, the social-democratic proposal for the maintenance of the slowly disintegrating capitalist system having been roundly rejected, two main strains of response have surfaced. The first of these is a cataclysmic abdication of the concept of governance and even of society as an organ. This is best embodied in the United Kingdom’s policy of pursuing what is misnamed “herd immunity”. Actual herd immunity is not the purpose or result of this strategy. Instead, what it proposes is inaction. While the United States has de facto gone the same route due to incompetence and the total absence of social infrastructure, Boris Johnson has affirmatively asserted that the UK’s response will be to not respond. This will, as everybody knows, result in the expiration of approximately 3% of British people and the utter disintegration of the British economy, but, in Johnson’s theory, will then produce returned stability after everyone who could die from this virus has done so. Perhaps he views the lives lost along the way as more extirpation than expiration.

The Johnson approach is consonant with that of the United States and, oddly, Sweden. The key difference is that, while the central political figures in the US are surely indifferent to the eventuality spelled out above, they are at least feigning interest in taking tepid steps toward mitigating the catastrophic effects of that approach. Proposals from such figures include the following: from Trump, lying about having already accomplished the initial stages of a pandemic response; from Joe Biden, providing limited financial assistance to healthcare providers and public health organizations for the duration of the first wave of infections, thereby allowing otherwise helpless populations to access treatment; from Bernie Sanders, the same universal healthcare proposal he has advocated for decades; and from Nancy Pelosi, et al., provision of two weeks’ paid sick leave for about 20% of American workers. This constitutes a less-than-total abdication of governmental responsibility– with just enough prevarication to ensure that levels of hatred for the US stay steady but do not increase. 

More interestingly, however, is the second strain of political response to the many-sided crisis precipitating around COVID-19. This strain is one that has been developing potentiality for many years, but which has, until very recently, remained embryonic and subterranean. Slavoj Zizek recently assessed the political situation in the United States as increasingly four-faceted. His categories fell roughly along the lines of neoliberal-establishment, neo-conservative establishment, right-populist, and left-populist. There are valid objections to this framing, but in the interest of this analysis, we can retain the idea that, despite appearances, the political polarity is between neoliberal-neoconservatism, straining mightily to maintain its stranglehold on the formal-political, and rupture-seeking populisms on the left and the right. Zizek’s analysis suffers from diffraction: there are not four faces, but two. There exists a backward-looking political contingent, comprising the cores of both major parties. And there is a rapidly-condensing sentiment which is formulating from the far right a politics which, in the United States, at least, is entirely new. If we accept the notion that politics is only politics in the millions, there is no forward-looking left. 

The left-ruptural cohort has yet to promulgate a political vision which supersedes what it has already tried: a politics it has never stopped fighting to implement in the course of US labor history. The right-ruptural faction, on the other hand, appears to have formulated something novel and unspeakably dangerous. The mere appearance of an articulation seeking an alternative rather than a facially-improved continuation of the present arrangements is revolutionary in the post-neoliberal moment. And, as in all revolutionary epochs, the possibility for seizing the vlast – for challenging the sovereignty of the present regime and seizing it for one’s own political project – flows to the right as well as to the left. It is evident that the political center has almost fully fallen away and that a new center of gravity which will frame a new political polarity is inevitably on its way. The neoliberal hell-halcyon is as good as dead. The question that remains to us is what new social conjuncture will follow it. 

The gravest threat, therefore, is neither (as most readers will agree) Donald Trump or “Trumpism”, as the liberals bray, nor the Democratic Party inertia-machines. Nor is it mass catatonia, although that threat and its ecological implications rank higher than either of the two former monstrosities. Instead, the true nightmare scenario against which we must be vigilant and organized is presented by what we have called the “Carlson Effect”. Sensing, as anyone with cortical function probably has, that the winds are shifting, elements of the American right (parallel to various European right parties and populations) have at least rhetorically embraced a vigorous right-populism tending, even, to social-fascism. At the time of writing, there have been at least three calls from prominent figures in or adjacent to the Republican Party for social provision to those deemed to be “real Americans”. Mitt Romney, the billionaire Mormon, ex-presidential candidate, and longtime denizen of the lounges of Republican Party officialdom, last week called for a $1,000 payment to offset the financial ruin in store for half of US workers in wake of the indefinite suspension of their employment. Crypto-fascist Senator Tom Cotton today decried the ersatz and indirect system of tax credits used for social provision, calling instead for a similar UBI-esque policy. 

While, at first glance, these programs appear to be much-needed and overdue relief for millions of Americans barely clinging to the economic margins, they are very likely the opening shots in a coming salvo of right-populist political sentiment. A salvo which will certainly vouchsafe the irrelevancy of any left movement – and maybe even violently suppress such a movement – for generations. Of course, we would never take a position counter to the material alleviation of the suffering of the working class over insignificant political quibbles regarding who is providing that relief. The objection, however, that we should raise to this politics is not insignificant quibbling. 

Any program of social provision implemented by the virulently nativist, white supremacist US ruling class or their political lickspittles will contain within it exclusionary mechanisms that will demarcate the populations they wish to recruit to their politics. Communities most affected by the grindstone of capitalist destruction will inevitably fall shy of program requirements. They may lack sufficient citizenship status or be in debt to the Internal Revenue Service. They may have criminal records or (god forbid!) low credit scores. As the Democratic Party – never a champion of the working class despite over a century of too-clever-by-half attempts to subvert it from within – has withdrawn its constituency to the extent that it now solely serves the whims and aesthetics of a shrinking, cosseted coastal elite, the space for any collectivism has gone unfilled. This will not persist as the existing pressures intensify and new ones arise. Reform movements led or won by social-democrats do not carry us further from revolution and the emancipatory project. Reform movements helmed by fascists certainly do.

The goals of any politics which falls under the scattershot term “fascist” are bounded by the class nature of their constituent population segments. Fascism, in its minimum identifying features, is a socio-political movement that hijacks an existing mass-political framework or creates an ersatz mass-political appeal in service of the perpetuation of the current class relations. Fascism arises in times of capitalist crisis; they are socio-political responses to the possibility of revolutionary upheaval. They seek to curtail this possibility by forging unitary social institutions, crushing any deviant or dissenting factors, and accommodating the reintensified cannibalization of the social fabric and its extrinsic environment, both ecological and geopolitical. 

The insufficiency and brutality of the US sociopolitical system was enough to spark in its populace anger, despair, non-participation, and social disease. Its collapse will generate a deconstruction of the former system’s constituent parts and their reassemblage into something new, which, as in all ruptural processes, will come into existence as a chimera of those parts and will gradually metamorphose into something entirely new. In a society based fundamentally on settler genocide, racialized caste relations up to and including race-based slavery, aggressively-pursued imperialism, and thoroughly insinuated anti-collectivism, that recombination is very likely to yield an atrociously destructive lusus nature.1

A peculiar manifestation of this kind of settler right-wing populism took shape in Western Canada during the Great Depression. This movement called itself “Social Credit”, after the economic theories of British engineer CH Douglas, although it rapidly took on a life of its own, separate from Douglas’s original formulations. Informally led by the deeply religious educator and radio show host William Aberhart, the movement rapidly acquired a grassroots base among the impoverished farmers of Alberta during the early 1930s, and swept Aberhart to electoral victory in 1935, heralding a virtual one-party rule in the province for the following 36 years. 

Although Douglas’s economic theories are not particularly relevant for our purposes, it is useful to elucidate his philosophy, particularly his conception of “cultural heritage”, which, he said, entitled citizens to dividends based on their participation in society—essentially, an early form of universal basic income. In his own words: 

“In place of the relation of the individual to the nation being that of a taxpayer it is easily seen to be that of a shareholder. Instead of paying for the doubtful privilege of being entitled to a particular brand of passport, its possession entitles him to draw a dividend, certain, and probably increasing, from the past and present efforts of the community [i.e., nation] of which he is a member…. Not being dependent upon a wage or salary for subsistence, he is under no necessity to suppress his individuality”.2

Douglas himself never intended to inspire a populist movement; he rather wished simply to influence economic policy through dialogue with the powers that be.3 It was Aberhart who brought social credit to the masses. Aberhart was quite literally a rabble-rousing preacher, spreading the word of God and social credit, denouncing the establishment politicians and finance capitalists, and promising his constituents a miraculous cure to the Depression. His radio audience ballooned as the economic crisis deepened, and his conviction inspired thousands to believe in him and his cause. 

The specific financial measures he proposed were not so important as the message he propounded: There is no reason for our poverty! The bankers are robbing us! We, the people who work this land, must take what is rightfully ours! Douglas himself noted that 

“it would not be possible to claim that at any time the technical basis of Social Credit propaganda was understood by [Aberhart], and, in fact, his own writings upon the subject are defective both in theory and in practicability…. [However,] it was at no time Mr. Aberhart’s economics which brought him to power, but rather his vivid presentation of the general lunacy responsible for the grinding poverty so common in a Province of abounding riches, superimposed upon his peculiar theological reputation.”4

Aberhart, in line with Douglas’s own theories, proposed that the state apparatus was in the hands of bankers who cared only about their own profits, not the common people. Although he attempted to convince the political establishment in Alberta of social credit policies, he was rebuffed, so he went to the people. Through his radio show, he tapped into the alienation of the impoverished workers and farmers of Alberta, their anger at the banks which drove them into eternal debt, their despair at the neverending Depression. He denounced, too, the mainstream media, the newspapers, for their failure to publish “the truth about the financial racketeers.”5 He framed himself as a man of the people, bringing the truth to the masses which the elites concealed from them. This scenario will be familiar to many of us today, in the age of television talk show hosts who seem to be displacing serious journalism in the popular consciousness. 

Aberhart insisted that social credit would never involve confiscations of property, and that “production for use does not necessitate the public ownership of the instruments of production.”6 The explicit aim of social credit was an agreement between social classes, in which all citizens (i.e. members of the national community) would be taken care of. Aberhart explicitly counterposed class struggle to the “brotherhood of man”.7 “If we do not change the basis of the present system,” he exclaimed, “we may see revolution and bloodshed.”8 It was through “the common people stick[ing] together” that class warfare and violent revolution would be averted. 9

Indeed, while the labor movement was on the rise in other parts of the country, and the social-democratic Co-operative Commonwealth Federation (CCF, now the NDP) was making gains in the neighboring province of Saskatchewan, the left was utterly crushed in Alberta, which remains a right-wing stronghold to this day despite the death of the Social Credit Party. The victory of right-wing populism in Alberta destroyed the capacity of labor activists and socialists to have any success for generations. In uniting the workers and petty bourgeoisie against the banks and the political establishment, social credit simultaneously staved off the threat of a genuine workers’ movement which could pursue its own, independent interests. 

A comprehensive history of Social Credit rule in Alberta is well beyond our scope, but it is useful to highlight one incident which occurred under Aberhart’s Premiership, which involved government officials calling for the “extermination” of political opponents, termed “Bankers’ Toadies”. The leaflet they distributed read: 

“My child, you should NEVER say hard or unkind things about Bankers’ Toadies. God made Bankers’ Toadies, just as He made snakes, slugs, snails and other creepy-crawly, treacherous and poisonous things. NEVER therefore, abuse them—just exterminate them!”10

This incident epitomises the type of threat presented by right-wing populism. While liberalism openly detests the masses and pretends at enlightened nonviolence while enacting the violence of the state, right-wing populists are unafraid to whip up popular sentiment against political opposition. This is the language of pogromists. 

Although Aberhart was committed to realizing his program through constitutional means, the social credit movement did not remain committed to democratic principles. The right-wing thinks nothing of using force to crush dissent. If they are willing to take coercive and even violent measures against the capitalists to enact their program, the measures they are willing to use against workers are a thousand times worse. We must give the populist right the same treatment they would visit on us: we must exterminate them. 

Regardless of what exigencies arise in the coming years’ political landscape, most of which are entirely obscured to us now, we can be certain of the crux of every political question: ecological collapse. Beyond the most obvious horror of this central question, the high-visibility catastrophes which will increase in magnitude and frequency, the tendrils of crisis will reach outward into every level of our social systems. Drought will spark agricultural collapse, which will cause multiple deluges of human migration, often all at once. Severe storms, flooding, weather-pattern changes, and sea-level rise will render major metropolitan areas functionally uninhabitable. The desertification of regions now devoted to large-scale monoculture or husbandry will disrupt critical commodity chains. This will doubtless cause armed conflict within and between nations. 

We have likely all read these and many other dire projections and do not need to systematically enumerate them in order to demonstrate that whatever new mode of social organization coheres from the ashes of the old, it will be structured first and foremost by ecological catastrophe. This means, however, that during the collapse or slow disintegration of this social formation, a revolutionary program of clarity, urgency, and mass appeal never before attainable is possible to pursue. 

Climate change is the skeleton key that unlocks the barred gate between us and the better world we struggle for. Every demand we now pursue in the interest of social justice, proletarian self-activation, and relief of sheer human misery will become a critical factor of our social system which has to be radically transformed in order to mitigate climate collapse. This means that any progressive, affirmative program of socio-ecological collapse constitutes, by the very nature of the adaptations required, a minimum program– a suite of demands which, when implemented, create the dictatorship of the proletariat and bring into the world real democracy for the first time. All other potential courses of action responsive to the general crisis coming down the pike are not only reactive and politically reactionary but will be insufficient to the scale of the calamity they respond to. The disastrous, sublime, terrifying situation we are now faced with lays down the gauntlet: we must either overcome our inhumanity and for the first time realize our collective potential, or consign the project of humanity to ignominy and extinction.

The retooling of society has already begun But we are in the premonitory tremors, so we cannot see around the curve. The present mode of economic relations, production methods, distribution mechanisms, political engagement, and energy production; our understanding of humanity’s position relative to “external nature”; the system of politically adversarial nation-states; those same nation-states’ positions in a rigid world-economic system; the presence of military conflict; social atomization – all of these elements of social existence and countless more will be altered by the metamorphic pressures of the coming total crisis. This inevitability creates two types of potential outcomes: the construction of an emancipatory, livable, fully-realized society; or the fall into a society increasingly composed along the barbaric trend-lines evident today. This epochal moment either breaks left, or it breaks right. 

COVID-19 is not the harbinger of doom many subconsciously await with the sense of one waiting for the hammer blow to fall. It is, however, a signal and a model of the type of crisis we must anticipate and prepare for. The failure of the present could not be better illuminated than it is in the present disintegration. The present is intolerable and the future unthinkable. But to explore and demand the impossible is the task of revolutionaries, and our failure to take on this mantle will ensure our inability to seize the moment when future calamities emerge. To that end, we must formulate a program responsive to the needs of the masses of people, integrate ourselves into those groups most profoundly impacted by the implosion we are living through, and patch them together into a coalition capable of carrying our struggle forward into this brave new reality.  

Responsive to this mandate, the formation of a new minimum program is the first and most urgent task of socialists today– particularly those in the West. We must begin to build a structured movement capable of responding, and even of assuming power the next time a civilizational collapse-level event emerges. And the first step in the way toward doing that is to build a program that addresses the critical needs of the masses of working people. The role of money, debt, stratospheric financial wizardry, foreign policy and international trade, and the structure of employment as a means of social control has never been more material than it is now. The purpose of those systems as a means of the restriction of access to resources has never been illustrated as clearly and starkly as it is right now. It is crystal clear which forms of labor are productive of value and which merely distribute, realize, and circulate value. It is also becoming clear how little of the value produced goes to the producers or to the general social good. 

Banner on display in Baltimore

Critically, at a moment in which the US left is more nationalist than ever, this crisis is the first in an escalating series of crises that can only be remedied by internationalist socialism. The opportunity to promulgate a thoroughly internationalist politics and weave it into the existing left is the crux of this historical moment. Whether we do that will structure the outcome of the general collapse on its heels. Which fork in the path we choose may determine the survival of the species. The crossroads at which we stand must be understood as a unique opportunity to a) expand the class composition of the western socialist left; b) direct its politics in the necessary directions; c) incorporate swathes of working people toward a socialist politics of mutual self-interest; and, d) collectively take over the process of rebuilding (or not) the capital that will be destroyed by this many-sided crisis.

Moreover, this is a social rather than merely economic crisis, meaning it can only be effectively combatted through social solidarity, mutual aid, and democratically-run governmental initiatives. Economic crises often breed individualism, while more general, social crises breed mass politics and social cohesion. This is the first opportunity of this scale in many of our lives thus far, and we cannot let it pass. 

In order to accomplish this essential task, the precondition for a socialist politics in the advanced capitalist core is being increasingly illuminated. This cornerstone is the precipitation of a mass, organized social movement with material social power which forms itself independent of and prior to participation in “official” politics. It cannot be wished into existence by way of electoral campaigns– especially not within the existing bourgeois unipolar political structure– or by trading in liberal-NGO cultural appeals. It must be built through the arduous, lumbering work of on-the-ground organizing. Fortunately for socialists, crises often catalyze the formation of such networks. We must attend to the material needs of our communities, build a package of demands responsive to those needs, and, in a coordinated campaign, target the crumbling mechanisms of maldistribution and social repression, and withhold our participation in them. There is no greater opportunity in recent memory to do so: people will be unable to comply with coercive maldistribution mechanisms such as rents and debt obligations, they will lack income but require the necessities of life, they will require medical care but be systematically denied access to it, and they will be exposed to hazards in the course of their work (should they have any) by indifferent or malicious capitalist corporations. 

The contradictions are sharpening and they are incandescently clear for all who care to see. The socialist left often bandies this jargon about, often to the end of promulgating bad strategy and inadequate theory but in this case the process is actively accelerating and presents a crucial window of opportunity for real organizing toward social rupture.