Class and Race in Israel/Palestine with Emmanuel Farjoun

Lydia, Isaac and Rudy join Emmanuel Farjoun from Matzpen for a discussion on his 1983  piece Class divisions in Israeli society and how the divisions have changed in the present day. We discuss the changing strength of the Palestinians inside Israel and how that is reflected in their changing political aims, the differences between whiteness in the US and the construction of race in Israel, and the BDS movement internationally.

The Origins of Matzpen: the Israeli Anti-Zionist New Left with Moshé Machover

Isaac and Rudy join Moshé Machover, one of the four founding members of the Israeli Socialist Organization, better known as Matzpen after the name of their publication for a discussion on the group’s origins, how their anti-zionist consciousness originated and developed,  their marginalization by Israeli society during the 1967 war and how  Arab/Jewish solidarity was built. The conversation then pivots to how the Israeli Class Structure has changed since its early analysis by Matzpen and what that bodes for the future. They also address the topics  of diasporism and how Israel compares to other settler (and non-settler) societies in the world.

Further resources:

Youtube documentary on Matzpen, Anti-Zionist Israelis

Moshé’s articles on Belling the Cat, Colonialism and the Natives and Hebrew self-determination . Check out his Weekly Worker archive.

Matzpen’s archives

Food, Capitalism and the Necessity of a Socialist Program

Capitalist food production is based on ecological destruction, imperialism, inhumane labor practices, and the degradation of human health. A socialist program that guarantees healthy food for all is the only alternative.  By Katie Paige, Kelly Alana, and Renato Flores.

A Meat Stall with the Holy Family Giving Alms, Pieter Aertsen (1551)

Food, capitalism, and the Metabolic Rift 

The first surplus in human history is food. Food needs to be produced by labor, but labor can produce more food than is required for the producer to survive. This generates a surplus which can be used to feed others, who can then take on other jobs. Agricultural surpluses facilitated the settlement of humans into towns and cities, the first steps to developing society as we know it. Indeed, the rhythms of food production and consumption have been deeply ingrained in our culture since time immemorial. Cultivation and communal eating rituals are commonplace: harvest festivals, potlucks, the Passover Seder, or the Christian communion are just a few examples. 

Today, billions of people are still intimately involved in the cultivation of crops. But the distribution is hardly uniform. While 70% of the world population are farmers, agricultural workers constitute only 2% of the population in industrialized countries. This means that for 98% of people in the Global North, food is acquired through the capitalist market. Meanwhile, the entry of capitalism into food production has completely changed the way we produce and consume food. The value of food is reduced to the profits which can be obtained, and every step is taken to maximize these profits. As consumers of a commodity, we have been alienated from our historical relationship with food, with severe consequences for the environment and our health. The production process behind our food and its overall effects on the environment is concealed. We only see the abstract labor of food producers in the shape of heads of lettuce or shrink-wrapped cuts of meat.

Food was not always in the circuit of capitalism. Historically, most farming methods have been sustainable, with a deep relationship to nature and its rhythms. Methodical large-scale environmental damage only arose with the advent of capitalism. This is not to say that environmental damage did not exist, but it was only with the advent of resource-intensive, cash-crops such as sugar and cotton that cultivation became unsustainable by design rather than by accident.1 As the Atlantic capitalist-slave economy was being formed, plantation owners would privatize an “unclaimed” piece of land, overexploit it in the search for shorter and shorter production cycles, and later abandon it, moving on to the next place. The slow westward drift of the Southern system of slave plantations in the US is a testament to this.

With the export of commodities far from where they were produced, nutrients were no longer returning to the ground they came out of. This was theorized as a global “metabolic rift” between the soil and its products, a disconnect in the inputs and outputs in the agricultural system.2 At first, plantation owners left behind an exhausted soil which took decades to replenish. But eventually, there was no new land for producers to move into. Instead of moving to sustainable agricultural cycles with lower yields, alternatives were sought after which would bring nutrients back into the soil in the shape of fertilizers. The first fertilizer used en masse was guano. It was harvested first in Peru, and later across many islands in the Pacific, Atlantic, and Caribbean. The guano trade was the starting shot for the mass-scale transport of nutrients across the world. And, in good capitalist fashion, it led to imperialist expansion and conflict. The United States passed the Guano Islands Act in 1856 which allowed private citizens to lay claims to guano deposits in uninhabited islands, followed by the annexation of nearly 100 islands in the Caribbean. But the largest deposits lay further South, which the governments of Chile, Bolivia, and Peru fought over in the Pacific War of 1879-84.

The victory of Chile in the Pacific War gave Chile hegemony over the Southern Pacific and contributed to its comparative wealth amongst its neighbors. But guano mining was not enough, it was geographically limited and required large supply chains which were endangered in the first World War. The use of guano as a fertilizer was superseded by the development of the industrial Haber-Bosch process, which produces ammonia out of nitrogen, hydrogen, and a great amount of energy. Soils could now be kept productive for decades, as this process allowed for the mass production of artificial fertilizers. But the input-output disconnect was not eliminated, just reframed. This modern version of the metabolic rift is described by John Bellamy Foster: the inputs of the agricultural system (such as commercial fertilizers, pesticides, seeds, and fuels) come at a high energy cost and are made into “downstream products” which are processed over and over again before being sent to retail outlets for sale to the public.3 The lack of circular flows in the system is reflected as an unbalanced flow of energy and nutrients, generating an unsustainable system.

The change in food production and distribution accelerated throughout the last century. Capital has permeated everything we eat. It wrestled the control and distribution of food away from small producers and commodified a basic need for survival. Today, small farming has given way to cash crops, monocultures, and factory farms. With this dominance, capitalist agriculture has increased its damage to the environment by orders of magnitude, transforming depleted agricultural sites into wastelands through excessive fertilizer and pesticide use. And if the waters become too polluted and the soil is too contaminated to continue production, the inherent mobility of capital means operations can just be moved. No mind is paid to the people whose livelihoods have been destroyed and who can no longer produce food for themselves, forcing them to rely on imports or starve. Modern farming destroys all in the name of profit, a “rape and run”.4

Sale points have also been completely transformed: local and seasonal markets have been replaced with massive grocery stores, fast food restaurants, and convenience stores. Putting the global market in charge seems like an advantage. Certain fruits and vegetables appear always in season, as global supply chains mean seasons have been abolished. It’s always time for apples if you can bring them from Chile or New Zealand. But the choice we can make in a supermarket is limited. Profit determines what grocery shelves stock, so processed cash crops like sugar, corn, and soy become capitalism’s favorites– and nearly everything we can purchase contains both in high quantity. Profit also determines how food is stocked with disastrous consequences. As it is more profitable for supermarkets to have an overabundance of produce, large food waste is generated at the point of retail. The numbers are gigantic: over a hundred kilograms of food per person is thrown away per year in industrialized countries.

To compound things, as we have become further alienated from the production of our food, we have also seen a massive rise in preventable food-related illnesses, especially in the Global North. Diseases like heart disease, diabetes, and cancer are now the largest killers in the United States. And due to capitalism’s twisted logic, treatment or mitigation of these diseases has become extremely profitable for pharmaceutical companies. From a liberal point of view, the state should step in and regulate the externalities and prevent large ecological damage. But instead, regulatory agencies are living proof of the Marxist theory of the state. They are full of former and future agribusiness executives who turn a blind eye to the gross safety violations or even work with these businesses to help bolster sales and profits. Tax loopholes, lax workplace regulations, and the use of immigrant and prison labor have made agribusiness companies billions in profit, with externalities pushed on taxpayers.

So where does a socialist program for food start? It must seek to alleviate and eliminate all the effects capitalist production has. One must start by naming the issues. In the rest of the essay we detail some of the most pressing, namely, (1) the current use of food as an imperialist spear, (2) the extreme impact our meat diets cause on the environment and how this level of meat consumption is unsustainable, (3) labor in the meat industry, and (4) the systemic racism that affects food distribution.

Imperialistic practices in the food and biotech industries

The adverse effects of international free-market policy on food affordability has a long history. Capitalism in Ireland led to the Irish Potato Famine taking the form that it did. The opening of India and China by force to capitalist markets in the late 1800s is responsible for the reappearance of large famines in those regions.5 Today, rather than force, it takes more subtle forms. American and European agribusiness has often required the help of the World Trade Organization to extend their domination to the international market. The earlier imperialist flow is reversed: rather than the profits realizable from international exports excluding the locals from the food market as in late 1800s India and China, the enforcement of free-trade policies causes a flooding of the local market with cheap imported food goods. This leads to the disappearance of local production– which means the loss of food self-sufficiency– while the Global North remains self-sufficient. This can only result in mass-scale domination. Once international prices, largely uncontrollable by local and national governments, increase again, food becomes unaffordable. Famines are brought back to areas from which they had largely disappeared. Good examples of this are the neoliberal policies imposed on the Horn of Africa in the 1960-70s, which are directly linked to present-day famines.

After their local agriculture is destroyed, countries in the Global South usually turn to the same “rape and run” capitalist agriculture to produce cash crops that can be sold in the market. Chemical companies like Dow, Monsanto, and DuPont rebrand themselves as biotech companies, and cloak themselves with a mission of “feeding the world”, a cover for rapacious profit-seeking. These companies bioengineer and later patent the seeds of certain cash crops, like corn and soy, to withstand the heavy use of pesticides and herbicides.6 Farmers are no longer able to save their seeds and replant them the following season but instead are locked into buying seeds and their corresponding pesticides from the company every year. This is highly profitable for these corporations, but traps farmers in a loop of spiraling debt which eventually leads to loss of their lands– or even of their lives, as in the plague of farmer suicides in India.

Many countries become reliant on very few, or even single crops, like sugar, cocoa, or coffee, to balance their budgets. This not only causes accelerated environmental degradation but also subordinates the lifelines of countries into the chaos of the market. Price fluctuations can make or break economies. Indeed, the economic instability of Ghana which followed the declining price of cocoa in the world market was one of the factors leading to the coup that removed the pan-Africanist Kwame Nkrumah from power.7 Price fluctuations can even be used by malicious state actors to destabilize popular leftist leaders through the tanking of exchange rates. Food is a spear of imperialism because those who feed you control you. Basic necessities can be made unaffordable, and thus any “rebel” leader can be brought to heel easily with the threat of mass starvation. This was done several times to rouse opposition to Chavismo just before elections in Venezuela. In this context, it hardly comes as a surprise that one of Thomas Sankara’s primary emphases was on food self-sufficiency, or that the Zapatista movement centers the struggle around corn.8

Combine harvesters crop soybeans in Campo Novo do Parecis, Brazil (YASUYOSHI CHIBA/AFP/Getty Images )

The unsustainability of our meat consumption: environmental impact and EROEI

Not all foods are created equally. Some foods take a much greater toll to produce than others. These include two products heavily consumed in western countries: industrial meat and dairy. The high profitability of these sectors in the last century has led to a quadrupling of meat production in the last 60 years. This is not only because of its production structure, which gives it the opportunity to extract a larger amount of surplus labor, meaning higher profits down the line, but also due to the shortening of production cycles via growth hormones and creative engineering. It also has provided a profitable venue for excess cash-crops such as soy for feed.

But this is not simple. Raising and slaughtering approximately 60 billion livestock per year requires food, water, land, and medication. It is by far the most resource-intensive food that we produce.9 Meat and dairy provide just 18% of calories and 37% of protein worldwide while using 83% of all farmland and generating 60% of agriculture’s greenhouse gas emission, mainly in the shape of methane and of nitrous oxide. This is true for even the very lowest-impact meat and dairy products, which still cause much more environmental harm than the least sustainable vegetable and cereal growing. This is because of trophic change: the position an organism occupies in the food web. To produce animal calories requires producing the plant calories that feed them, and many more calories go into an animal than what we get out to consume.

A way to quantify this is the Energy Return on Energy Invested (EROEI), the ratio of energy in to calories out. To reduce energy consumption and mitigate carbon footprints, moving to foods with higher EROEI is essential. By doing this, we will also reduce the quantity of land allocated to food production worldwide. By switching to a sufficient diet without meat and dairy consumption, global farmland use could be reduced by more than 75%, an area described as the equivalent to the US, China, European Union, and Australia combined. The EROEI of livestock meat is so low that the grain used to feed livestock in the US alone could feed about 800 million people. To satisfy the ever-increasing desire for meat, additional land is constantly consigned to the circuit of capital. As a result, the use of land for meat production is the largest contributor to habitat loss and species extinction: it is responsible for over 70% of rainforest clearing and is propelling the current mass extinction of wildlife and reduction in ecosystem diversity. Meat production is also the leading cause of ocean acidification, which creates dead zones where life cannot exist. For example, the largest dead zone in the Gulf of Mexico was caused almost single-handedly by Tyson Foods.

Environmental damage does not affect everyone equally. Meat companies are usually located in poor, rural communities where they can pollute the environment without much fear of repercussion from the locals, a form of environmental racism. But there also are pushbacks everywhere factory farms are being built, especially in North Carolina. During the last year, two separate nuisance lawsuits were won by residents, forcing pork farmers to pay out tens of millions of dollars in damages to the local community. Within North Carolina, pigs not only outnumber humans, they also produce 8-10x the amount of fecal waste. Due to the lax environmental regulations on untreated waste, hog farmers build football-field-sized trenches called “lagoons” to dispose of all the raw waste material. When lagoons become too full for ordinary pumping, excess waste is liquified and pumped through a series of sprinklers and sprayed directly into the air. According to an op-ed published in the NYT: “The bacteria from these lagoons have been known to pollute groundwater and surface water, permeating nearby communities with noxious fumes. These lagoons also breached after Hurricane Florence, spraying hog manure all over the floodwaters and communities nearby. People living near these lagoons are at increased risk of asthma, diarrhea, eye irritation, depression, and other health problems.” A 2016 report conducted by Julia Kravchenko from the Duke University School of Medicine found links between exposure to waste from hog farms and acute blood pressure increase, impaired neurobehavioral and pulmonary function. Her report also discovered carcinogenic effects induced by chemicals from hog farming waste.

Even while knowing the disastrous effect of meat on the environment and especially on climate change, capital is still projecting increases in meat consumption in the near future. In its death drive it is even actively subsidizing these products, and regularly buying the unsold surpluses overproduced by the food industry. In 2016, the US had an excess production of 1.2 billion pounds of cheese, with no market demand to dispense with it. This amount is increasing, due to a recent drop in milk consumption and the importation tariffs on US goods imposed by Trump’s administration. Instead of addressing this overproduction by downsizing operations, creative efforts by the state have been made to reprocess and squeeze as much of these products as possible into the food on a supermarket shelf. The USDA, in partnership with the industry-created Dairy Management Inc., a corporation funded by federally-mandated checkoff fees on dairy products, spends $140M million dollars every single year to increase dairy consumption. Dairy Management has injected increasing amounts of cheese into the US diet; for example, in 2018, Pizza Hut was pressured to add extra cheese in their products, after Dairy Management convinced them that consumers wanted more pizza.

Labor in the meat industry

Meat companies do not just harm the environment but are also home to the worst abuses of labor. This has been documented for over 100 years, starting with Upton Sinclair’s The Jungle. With extremely tame regulatory agencies, it is not a surprise that labor conditions are abysmal in the food industry, because all capitalist industries will maximize the profit they make from their workers to the greatest extent they can get away with. The industry preys on immigrants and prisoners, as their labor is the easiest to exploit. Meat companies intentionally build their factory farm facilities in rural, low-income areas, generally populated by a desperate, non-white reserve army of labor which will be willing to work for less under worse conditions. Bathroom breaks prevent the processing line from moving quickly, so workers wear diapers to work and are forced to urinate and defecate on themselves. Covid-19 outbreaks in meat factories have been among the worst because meat plants refused to slow down or take safety standards seriously. Accidents are commonplace. Just in the US, there are two reported amputations every single week. US meat industry workers are three times more likely to suffer serious injury than the average American worker, that factor increasing to seven times more likely with repetitive strain injuries for pork and beef workers. These numbers are probably underestimated, due to the prevalence of undocumented workers who are afraid of retribution if they report their injuries.

Chicago Slaughterhouse, 1906

The injuries extend beyond just physical ones. Slaughterhouse work is extremely traumatic and has been linked to a variety of disorders, including PTSD and the lesser-known PITS (perpetration-induced traumatic stress). It has also been connected to an increase in crime rates, including higher incidents of domestic abuse, as well as alcohol and drug abuse. Virgil Butler, an ex-Tyson poultry plant worker turned environmental activist, was quoted saying

“The sheer amount of killing and blood can really get to you after a while. Especially if you can’t just shut down all emotion and turn into a robot zombie of death. You feel like part of a big death machine and pretty much treated that way as well. Sometimes weird thoughts will enter your head. It’s just you and the dying chickens. The surreal feelings grow into such a horror of the barbaric nature of your behaviour. You are murdering helpless birds by the thousands (75,000 to 90,000 a night). You are a killer.”10

Butler further detailed the isolation he and his colleagues faced, saying,

“You feel isolated from society, not a part of it. Alone. You know you are different from most people. They don’t have visions of horrible death in their heads. They have not seen what you have seen. And they don’t want to. They don’t even want to hear about it.”

Forming and joining unions has the potential to increase the pay, safety standards, and working conditions within this industry, but that is precisely why these agribusiness giants fight so hard against the right of the workers to freely associate. A report by the Human Rights Watch, titled Unfair Advantage, goes into great detail describing the lengths companies like Tyson, Perdue, and Smithfield go to crush any workplace organizing that may arise, going as far as threatening workers with firing and deportation, spying, harassment, intimidation and outright shutting down facilities where workers attempt to unionize. In the 1970’s Perdue Farms purchased several unionized poultry plants in the Delmarva Peninsula, immediately shut them down and fired all the union workers only to reopen the plants as non-union facilities. One of the more horrifying examples of threats and intimidation comes from a 1995 case in which the National Labor Relations Board (NLRB) found Perdue guilty of threats, intimidation, and confiscating materials related to organizing after workers reported what they described as a “KKK-style cross burning” at the plant with the cross bearing a union t-shirt. This kind of harassment and intimidation is commonplace within the animal agriculture industry.

Many of these intimidation tactics tend to be aimed at immigrant and undocumented workers. In 2001 Nebraska Beef workers filed for an election with the NLRB to seek representation with the United Food and Commercial Workers (UFCW). In the weeks prior to the vote, workers described a number of intimidation tactics used by the company to scare them out of voting to unionize such as targeting and calling in undocumented workers individually telling them that a ‘yes’ vote would get them deported and that if they opposed the unionizing efforts they would receive a 25 cent per hour raise. They also lied to the workers, telling them that if they were to unionize the union would not allow them to travel to Mexico for important events. Ultimately these intimidation tactics succeeded and the effort to unionize was defeated. Upon review by the NLRB, management was ruled guilty of multiple violations of workers’ rights in connection with the election.

There are dozens of examples like the ones previously mentioned, and these kinds of illegal tactics used to destroy unionizing efforts have led to an astonishingly low level of unionization within the agriculture industry. According to the Bureau of Labor Statistics, in 2017 union members made up just 2.1 percent of all private-sector agriculture workers. Even minor resistance is severely punished: the largest ICE raid in US history was conducted at a chicken processing plant, shortly after the women of the plant won a sexual harassment lawsuit for $3.75M. It remains to be seen what organizing happens in the face of the Covid-19 pandemic, with meat workers’ lives on the line.

The problems of food distribution: Food deserts and Dietary racism

As mentioned previously, the choice we have in a supermarket seems limitless but actually is not, and this impacts heavily what we consume. Structural racism comes into play as the adverse effects of certain food both disproportionately affect brown and Black communities and might constitute the majority of the products available in supermarkets close to them. The structural racism of “food deserts” (places where access to affordable and nutritious food is limited or absent) has reached mainstream discourse. But other problems with food distribution are not so well discussed. For example, take dairy, the largest source of saturated fat in the standard US diet. Dairy has been linked to numerous food-related illnesses. People of Western European descent better digest lactose than the vast majority of POC, who tend to have dairy allergies. But poor people cannot simply choose to buy other foods. With healthier alternatives pushed out of the market, animal products, processed grains, and sugars are the only thing available as they are highly subsidized and push externalities onto the taxpayer. Despite their unhealthiness, they are the only available nutrition poor families can buy due to their artificially cheap prices.

It is estimated that one in every eight people in the US is “food insecure”, a euphemism for going hungry. The rate becomes even higher when looking at children in the US: one in every six is “food insecure”. Many families rely on charitable support, welfare, and school lunch programs to feed themselves and their families, and millions of children rely on notoriously unhealthy, highly processed school lunches. It hardly comes as a surprise that the number of children in the US facing obesity and food-related illness has spiked, especially among low-income kids. Children as young as ten years show signs of hardened arteries, a precursor to heart disease. According to research published in the Journal of the American Heart Association, “Socioeconomic position as early as age 2-3 years was linked to thickness in carotid artery measurements at age 11-12.”

Capitalism sets up the poor and working-class for an artificially shortened lifetime of health problems and medical debt with our current food culture. The Standard American Diet, a diet consistent with very little whole plant-based foods and excessive processed meat, cheese, refined grains, and sugars has been pushed on us by capitalism. Low-income and food- insecure individuals people are far more likely to develop chronic diseases, with scientific journals reporting that “A number of studies have reported cross-sectional associations between food insecurity and self-reported chronic disease, including heart disease, diabetes, hypertension, and general health status.” This has helped lead to what is known as the “death gap”: wealthier Americans live on average 10-15 years longer than low-income Americans. This becomes even starker when looking at communities of color, with African Americans 1.5 times more likely than whites to be obese, twice as likely to suffer heart disease and strokes, and twice as likely to be diagnosed with diabetes. These numbers are very similar for Latine communities as well. Furthermore, obesity, or “fatness”, is recast as a marker of personalized failure and shunned in popular culture. By turning the responsibility for this systemic failure into a personal one, this further protects the system, while degrading the self-esteem and physical health of millions of people, especially of color.11 This means that capitalism not only alienates us from food to the detriment of our health, it also generates an industry of dietary products to supplant this alienation. This industry ranges from ‘miraculous’ food to professional psychological advice, which very often do not work because the root cause is never addressed: the fact that our food is unhealthy, addictive, and unequally distributed.

Food-related illness is estimated to cost nearly $25 billion per year and is set to increase to $50 billion per year by 2050. This helps to generate massive profits for pharmaceutical companies, who have no incentive to push for preventive medicine, including the distribution of healthy foods. An even larger conflict of interest between capitalist profits and people’s health is created by the massive use of antibiotics to keep livestock healthy (around 70-80% of the antibiotics used in the United States are used in animal agriculture).12 The entire population is at risk of developing dangerous antibiotic-resistant infections, which is quickly becoming an issue. At least two million people become infected with bacteria that are resistant to antibiotics every single year in the US, and at least 23,000 people die each year as a direct result of these infections. Furthermore, the close proximity of animals is a breeding ground for viral infections. The Middle Eastern respiratory syndrome (MERS) coronavirus of 2012 can be directly linked to an industrializing camel sector, as can the avian flu outbreaks of 2005. This is not to mention the increasing commercialization of wild species and forced urbanization of formerly rural populations, to which the SARS and the Covid-19 outbreaks are related.

Conclusion

As socialists, we must center food production and consumption in our programs. Food sovereignty is an urgent step for a budding socialist project. The recent COVID-19 crisis has highlighted that many things are superfluous, but we simply cannot live without food. Commercial drivers and transportation workers are deemed essential, as the supply chains must be kept going so that society survives. For now, the grocery stores remain stocked. But consistently in history, the shock of sudden changes led to famines. As food production networks are extended and globalized, COVID-19 has the potential to generate food insecurity.

On a more local scale, many groups are attracted to food distribution at first, and later to the establishment of community gardens. In an age of insecurity, the importance of food in political programs is rising. People do not forget who fed them. A promising horizon is Cuba’s turn: despite the suffering of the special period after the USSR’s collapse, Cuba used the chance to fully redesign their agriculture to become the only country in the world with sustainable cultivation.13

Food sovereignty is essential, but it cannot come from just any food.14 Socialists must center healthy and sustainable food production. As food is progressively decommodified, we will see a sharp decline in the production of highly processed foods, as the incentive to process food to extract surplus value will be greatly reduced under socialism. Socialists must seriously consider that decommodification of meat is a necessary plank of a program, both due to environmental and health issues. We must also recognize how deeply-embedded images of “sexism” and “the hunt” are used when selling us meat.15 Under more rational planning, meat production will have to see major downsizing to cast fewer externalities onto taxpayers, and perverse incentives will be of the question. Global farmland could be freed or converted into natural spaces, and the use of harmful pesticides or antibiotics must be heavily slashed as the economy is run for the benefit of all.

An internationalist platform must include the immediate abolition of food patents, as well as recognition and empowerment of indigenous communities. Indeed, the pre-Columbian populations were the world’s greatest agricultural engineers. But now the situation is grim: Mexico has become the second-largest importer of corn after the implementation of NAFTA, and has seen the infiltration of patented crop varieties, even when the indigenous communities there are responsible for domesticating and developing corn. The Zapatista resistance through corn seed exchange, is an example of the shapes resistance to monoculture patented agriculture can take.

Depiction of Chiampas, a highly productive form of aquaculture practiced in the pre-Columbian Americas.

With imperialist profit flows out of the equation, countries in the Global South would not be forced to mass-produce cash crops for exportation. Their agriculture could return to sustainable operations, and their forests could be grown back. A counter-example to ecosystem destruction is again provided by Cuba, which was 90% forest when Columbus arrived, reduced to 10% before the Revolution, and is now up to 30%.

In the present, organized labor can demand higher safety standards, which would come with a reduction of the use of monocultures, pesticides and herbicides. Many success stories in organizing farmworkers exist, most notably the United Farm Workers, led by Cesar Chavez. The meat industry is also ripe for organizing and is not beholden to seasonality.

Socialists recognize housing and healthcare as a human right, but it is time we start demanding healthy food as a human right as well. A healthy and well balanced, highly nutritious, and varied diet will not only make our people healthier and save resources and lives further down the line, but will also improve our relationship with the environment and the rest of the world. Food is a working-class issue, and a system that perpetuates hunger while overproducing food at the expense of workers and the environment must be done away with at once, which is why we as socialists have an obligation to stand up and fight for food justice for all.

Mask Off: Crisis & Struggle in the Pandemic

 Richard Hunsinger & Nathan Eisenberg give an in-depth analysis of the current crisis where economic breakdown, pandemic, and mass revolt collide into a historic conjuncture that will forever shape the trajectory of world events. 

Disruption

We are running out of places to keep the bodies. In Detroit, a hospital resorted to stacking up the dead on top of each other in a room usually used for sleep studies. In New York, the epicenter of the pandemic where, for a week in April, someone died of COVID-19 every 3 minutes, a fleet of refrigeration trucks is enabling interment in parking lots for overcrowded hospitals. The chair of New York’s City Council health committee, publicly stated that they were preparing contingency plans, per a 2016 “fatality surge” study, to dig mass graves in a public park. The resulting moral backlash prompted Mayor de Blasio to deny any such plans would be carried out, but he would go on to emphasize the necessity for mass graves on Hart Island, an old potter’s field in the Bronx long home to the unclaimed corpses of the indigent, which has quintupled its monthly intake of bodies. As is protocol, the excess demand for the work of burying bodies on the island is being met with the use of prison labor from Rikers Island, which itself has the highest infection rate in the world. The situation in private funeral homes is similarly dire. Dozens of corpses were recently found rotting in U-Hauls outside a funeral home in New York. In Ecuador, there are cases of bodies being wrapped in plastic and left on the sidewalk for days before strained hospitals can send an ambulance, prompting engineers in Colombia to come to their aid by developing hospital beds that transform into coffins. Mass graves are cropping up across the world, in Ukraine, in Iran, in Brazil. A man in Manaus, Brazil, interviewed by a Guardian reporter while watching his mother’s coffin be lowered into a trench alongside 20 others, despaired, “They were just dumped there like dogs. What are our lives worth now? Nothing.”

Such macabre undertakings point to a sense that this pandemic is unmasking the real immanent content of capitalist society in all its uncaring austerity and banal cruelty. The simple fact, now visible to anyone forced to work without PPE or handing over rent payments from dwindling savings with no horizon of replenishment, is that capitalist social relations cannot sustain human life, that their own perpetuation requires our mass endangerment. The exceptional nature of these present circumstances show the degree to which basic subsistence has been whittled down through protracted class struggles to the point where it is more or less precisely calibrated to merely maintain bare social coherence, leaving the system in a place where it cannot endure significant disruption. This fragility, which routinely exposes proletarians to the most brutal deprivations, is now generalizing across previously secure populations, emanating directly from capitalism’s constitutive contradictions, contradictions between the human fabric that serves as labor-power inputs and the circuitous process of capital accumulation that it animates. All creative activity is organized for this end, no matter the consequences. In the current moment, an accumulation of consequences, previously arrested and deferred, are now spilling forth all at once, like a burst clot. Blood is pooling in the tissues of the social body; the airways are blocked.

If we seek to give an honest diagnosis of the injury and trace the symptoms back to determining conditions, we find an advanced necrosis. This necrosis has many appearances. Capital overaccumulation, taking the form of frantic and increasingly fictitious credit-money markets, on the one hand, and a build-up of industrial capacity far in excess of what is profitable to operate, resulting in chronic overproduction, on the other. Intertwined with this surplus capital are the masses of surplus populations, an explosion in the landless proletariat in absolute numbers colliding with depressed capital that can profitably exploit only a relatively waning subset, rendering the remaining masses superfluous and subject to the diverse tortures of increasing lumpenization. The declining social wage fund that results from this is managed and calibrated with protracted disinvestment in public welfare infrastructure, now most spectacularly in the arena of public health, constituting an outright abandonment of social reproduction. The result has been a managed decline, never so precipitous as to descend fully into social chaos or break the holding pattern, except in punctuated moments that have proven containable in time. While these morbid symptoms of the capitalist mode of production sputtering under its own weight metastasized, the rot was allowed to fester through a palliative nurturance designed to mask it.

We are now witnessing a precipitous collapse of some kind, novel in many of its features, even if it is not yet recognizable as the eschaton many communists (at least implicitly) imagine. Several prominent left-liberal commentators have formed a chorus, which always seems to be at-hand during such a spectacle, theorizing the transformative potential of the pandemic, tending to speculate with unwarranted utopian optimism. Slavoj Žižek activated his Verso showerthought pipeline to crank out a book of impressionistic digressions on the virus, musing that coronavirus is a “perfect storm” that “gives a new chance to communism.” Of course, this would not be the “old-style communism”, but rather the communism of the World Health Organization, where we “mobilize, coordinate, and so on…”; in other words, the banal mechanisms of liberal governance (though as we will see, even this is too much to ask anyway). He makes a vaguely humanist point about how our shared biological vulnerability generates some basic solidarity, citing how even the state of Israel “immediately” moved to help Palestinians, following the logic that “if one group is affected, the other will also inevitably suffer.” This claim is, of course, absurd, as a cursory glance at recent news reveals: Israeli police shut down a testing clinic set up by the Palestinian Authority in East Jerusalem, settler violence against Palestinians in the West Bank increased 78% in late March, house seizures and IDF abuses only worsened and plans to annex the West Bank continue uninterrupted. In a significantly more sober and careful appraisal of the situation, looking at India, Arundhati Roy still characterizes the pandemic, in a turn of phrase reminiscent of Walter Benjamin’s Janus-faced figure of a historical juncture, as a portal through which we might step into a better world. The environmental economist Simon Mair finds hope in the revelatory nature of the crisis, as the failures of “market neoliberalism” are bared for all to see, and maps out four futures after the pandemic, the boldest horizon of which is a program of nationalization plus “new democratic structures.” This “democratic antidote” appears frequently in a context notably distanced from the violence of the present. In a call to “socialize central bank planning,” Benjamin Braun writes on behalf of the “Progressive International” of a democratic vision for finance. Amidst the muddled juggling of abstractions, democracy, capitalism, and technocracy are posited in an assumed possibility of harmonious balance; a goldilocks-esque treatment for reinvigorating capital accumulation. Echoing the wonkish dialect of Elizabeth Warren, Braun writes: “indeed, the left’s capacity to develop sophisticated, actionable economic policy blueprints is growing fast. TINA (“there is no alternative”) was yesterday — today, progressives ‘have a plan for that.’” For the supposed strength of this ideology of “the plan,” a plan of any sort is nowhere to be found outside of these aimless gestures at a remote possibility. Most importantly, the class struggle required for even these tepid evolutions is conspicuously unmentioned.

For all the aspirations to a “radical reform” embedded in the slew of prescriptions, these supposedly “realistic” invocations of new horizons of possibility continue to ring hollow. The immediacy of crisis is inevitably lost in the wish-lists of those that appear merely disappointed in power. The rose-colored glasses of the “democratic” path see opportunity conveniently devoid of context. Begging sobriety, it is critical to acknowledge that no matter where we go from here, it is in the wake of unfathomable loss. Such is the ritual of capital, a totalizing directional movement based on a logic of infinite expansion, only realized through the domination of the living by the dead in a process existing purely for its own sake. While it is true that with crisis comes contingency, and thus new possibilities, these only emerge under certain determinate conditions. In the last instance, it is in the terrain of economy, by which we enter into relations independent of our will and become bound to the social productive forces of material existence, that we ascertain the most pronounced objective shape to history. This edifice, however, merely appears objective, as an undead automaton distorting time and space at a steady interval. Our lives, the time we breathe into them, are rendered unconscious non-events by the mechanical operations of capitalist reproduction. Despite the novelty of this present crisis and the rapid pace of developments, there are trends and outcomes we can begin to apprehend with relative confidence. Critically engaging this material substratum of the economic, the fundamental base of society’s reproduction, presents us with a range of interpretation. Our intention is not to speculate or to anticipate what new reality will emerge out of this situation, but rather to demonstrate that the events and ensuing struggles of the present, despite their unprecedented scale and intensity, have clear origins. For us, this is the best way to interpret the present crisis: in context. 

For the crisis at hand, to merely meditate on the apparent ruptures will not suffice. Despite this particularly catastrophic iteration of the onset of crisis, it fundamentally cannot be divorced from the prior dynamics of capitalist development. The pandemic acts as both disruptor and accelerant, imposing strains on an already struggling and weak global economy. Both the imminent threats of recession and pandemic having long before been present and dire. The failures of the present order bring the world as it was before into a new clarity. Necessity invigorates demands that may prove to undermine capitalism’s conditions of possibility. Social relations previously taken as fixed begin to reveal that their rigidity was in fact fast-frozen movement. The roles played in mediating these contradictions, the bourgeois classes, revealed as nothing but mere figures carved of wood: mocked-up subjects performing an empty ritual, a mockery of life largely reliant on birth lottery and sycophantic power games. It is ironic, then, that the very moment that we may not enter the world without a mask, these character-masks of our era would begin to show signs of slipping. In light of this, simply anticipating a return to “normal” seems premature. It is only through the impacts of emergent struggles that we will know what becomes possible at this juncture.

It is here that we must speak of another potential unmasking. Marx theorizes class in the abstract as defined by one’s relation to production, a crucial element of which is the functional role thus performed within the circuit of capital accumulation. Marx referred to such reified social roles as “character-masks” (Charaktermaske), which is frequently translated into English as “bearer”: subjects who are compelled to carry the process of capital accumulation forward. With the original wording, the emphasis rests more on an external construct that comes to displace the interiority of the subject: as one assumes the mask, so they assume the character. Capital, as the dominating logic of society, is otherwise indifferent to the lives of its subjects beyond adherence to this character-mask, a hazard true for any specific members of the bourgeoisie. And so he writes “As a capitalist, he is only capital personified. His soul is the soul of capital.”1 This near-total identification is no natural relation, of course, but a contingent one existing in a continuum of ceaseless struggle.

Of course, the two character-masks in this process, the bourgeoisie and the proletariat, are not static structures, two opposites with parity, but mutually contradictory social forms locked into an antagonistic dialectic between the owning class and the class which owns nothing that has yet to be resolved. In this way, we can understand class as a matter of material compulsions embedded within the general problem of social reproduction. The proletariat is maintained as such in order for it, as a class, to fulfill its role selling labor-power, the exploitation of which is the foundation of capitalist society. Capital is more forgiving of the proletariat: if they fail to sell any labor-power, and are thus relieved of this function, they remain a proletarian. The immiseration of their position is a given in their role. The strictures of performance, however, are much more severe for the bourgeoisie. The extent to which one personifies this role in relation to production, how successfully one allows their social behavior to be subsumed into the dictates of capital, determines one’s ability to stay a member of the capitalist class. If one is caught off guard, either by allowing their workers to slack off or neglecting the growth of their profits, then one is promptly expelled from the class by their competitors, expropriated and ruined like any proletarian.

Such purges are cyclical within capitalism, as recurring economic crises brush aside the low-performing capitals and pave the way for concentration, thus allowing capital as a totality to maneuver out of its convulsions and establish accumulation anew. This secular process of consolidation brings with it qualitative shifts, such as the late-19th century emergence of monopoly capital that Lenin and Hilferding identified as the driver of imperialism, resulting today in substantially internationalized capital blocs. The exact social geography of these particular capital blocs was laid down through the bloody history of our long epoch. In Capital, Marx methodologically distinguished between “capital in general” and the operation of “many capitals”, analyzed in Volume I and III respectively (though one implicitly containing the other from the beginning), the former a logical structure and the latter taking a concrete appearance more sensitive to history. But this is no relation of accident, with the essence towering above, the weight of ontology behind it, and the appearance flitting across the surface, a mere virtuality. Capital as an abstract logic works itself out through the activities of its constituents, the “universal drawing itself out of a wealth of particularity,” as Jairus Banaji put it.2 Capital in general develops, clashing against itself, as the froth of many capitals.

The centripetal force here is competition. Capitalism is a society without guarantees. As with the interchangeable exchanges of a commodity-producing society, all positions are, strictly speaking, precarious relative to the individual. These different layers of mediation imply within them a whole grid of conflicts, as particular capitalists compete to better exploit fractions of the working class and workers externalized from reproduction compete with each other in the market in order to be exploited, resulting in a violent fragmentation that obfuscates the relations of production, substituting instead diverse outward manifestations as members of the bourgeoisie compete to install themselves behind the character-masks of different capitals. This struggle to realize a contradictory totality, capital in general, leads to a succession of ill-fitting masks. “The fact that the movement of society is full of contradictions impresses itself most strikingly on the practical bourgeois in the changes of the periodic cycle through which modern industry passes, the summit of which is the general crisis”.3 The destabilizing onslaught of crisis forces this contradictory totality to the extremes of its formal coherence. The antagonistic relations of social reproduction are revealed here in an abstract social totality often assumed universal amongst the classes, while the concrete particularity of need violently asserts itself, inflamed by the way the crisis intensifies the disparities in their relative degrees of externalization from reproduction. Conflict first appears over this asymmetrical distribution amongst class fractions, but often reveals its roots to be found deeper, in the fundamental relations of production, whose forces ultimately determine this reproduction.

Though the class structure may be submerged under this fragmentary appearance, these social relations appearing as fetishized fragments themselves constitute the actuality of capitalist society. Class position is never separate from the spontaneous and cultivated ideologies that crisscross social existence. Though embedded in the general cognition of its subjects, which always exists in excess of social formations, ideology follows closely behind the material recomposition of individuals out of self-consciousness of their class, dependent on all manner of “exterior” relationships ranging from the spurious to the deeply felt, into an infinite variety of social interest groups. Such mediations can be very intensive, dissolving wayward subjects within powerful structures of feeling, and able to appear as authentic products of one’s individual will. This is entailed by the specific fetish-structure of the capitalist social form, in which everyone is classified individually as commodity-sellers, merely distinguishable quantitatively. All are equal under bourgeois right, in a liberal harmony free from the materiality of systematic exploitation. In this sense, ideology emerges “spontaneously” from the social relations of capital. But fragmented identifications can also be cultivated, drawn out through deliberate attempts at “non-class composition”, in which ideological formations push people towards the liberal-democratic imperative to gain representation within the body politic (or attempt to commandeer it, as the case may be). Politics dominates class in capitalist society, displacing it in the appearance of an endlessly speciated but classless citizenry, as they variously campaign, petition, assemble, protest, advertise, analyze, persuade and sell to each other ad nauseum like carnival barkers.

The proliferation of ideological incoherence that we see in this moment, and its intensification over the turbulence of the preceding decades, reveals the extent of the crisis of bourgeois society today. The social logic of capital must be imposed and perpetuated within concrete circumstances, and so, while the circuit of capital accumulation can be grasped in abstraction from human particularity, its practical existence depends crucially on such situated, “extra-economic” ideological arrangements to tamp down class struggle, extract submission to hegemony, discipline capitalists who disrupt the balance, or keep people going to work when material compulsion is not enough. It must also gravitate towards the production of particular commodities, using particular technologies for particular markets. Capital would be content to produce qualityless widgets at ever-increasing scale indefinitely, but it is consigned to always stand in some bare relation to the social reproduction of those who bear its character-masks. We can refer to this kind of historicized picture of the social environment conducive to capital accumulation as a conjuncture, a joining together of incidental human concerns in a subordinate and form-determined manner, based upon the prevailing balance of class forces. 

Though the exhaustion of economic growth is systemic and global, it is not necessarily the case that the potential depression we face will constitute an existential crisis for the capitalist system. Indeed, economic crashes tend to facilitate capitalism’s longevity through the concentration and rationalization of the surviving capitals. The global proletariat is too dispersed and disorganized to mount a significant enough challenge when the decisive moments will call for it. But in order to successfully reorganize and perpetuate capitalist social relations for another business cycle, the entire ensemble of political, ideological, and proprietary relations might have to undergo seismic adjustments before resettling into a stable regime of accumulation. Masks will fall away. Class contradictions will become unbearable, straining, and tensing to breaking points. Even if not quite an existential crisis, we may be in the midst of a conjunctural crisis, a disruption that brings these relations within the contradictory totality into sharper relief through the struggle between classes, an explosive struggle of content within form.

In the following sections, we will elaborate some of the causes and consequences of the conjunctural crisis that is developing. In the section below, we will attempt to provide a basic etiology of several of the morbid symptoms that are starting to present themselves. We will set the current stimulus bills and monetary measures in the context of the chronic overleveraging of the credit system that has accompanied the global slump in production. It becomes clear that such maneuvers are first and foremost attempts to preserve the existing complex of asset titles and price levels in order to maintain the volume of financial claims on surplus value produced around the world that are at the core of contemporary imperialism, and only as a secondary matter provide scant relief for masses of workers at the hard edges of unemployment or infection risk. In section three, we examine the recent collapse of employment, widely posited as a temporary predicament but likely to leave long-term scars on the labor market, against the wider global patterns of underemployment and the consequences this has had for the social reproduction of the proletariat. In the final section, we will look at some of the political conflicts and class struggles that have exploded as a result of the pandemic crisis. Certain terrains of struggle are expanding, while others are closing, possibly pointing to the shape of class compositions to come. The fascistic ideological passions, particularly conspiracism, which have been enervating the right since 2008 are coalescing into organization and action in the service of big capital, while the tensions of the present begin to erupt as well in a new cycle of riots over police executions, exposing the sharp contradiction between our economic dependence on business as usual and the bodily vulnerabilities of we who bear it. These are just preliminary outbreaks, but they are worth tracing, as the abyss looming over future capital accumulation will continue to intensify such conflicts.

The prefiguration of even modest utopias then offers us nothing but a disengagement from examining the particular tendencies that overdetermine the present. Any move to preserve the stability of the present totality forestalls the possibility of its abolition. Likewise, the means of achieving this cannot be prefigured but must be derived from a concrete analysis of a concrete situation. The crisis maneuvers undertaken to date appear both unimaginable without such devastation, and yet also the bare minimum tolerable to assure that demands will not exceed the capacity of bourgeois will. We have yet to see the full scope of the developing economic crisis of capital, its exact depths and contours are still in indeterminate flux. Taking shape amidst this crisis-in-formation are political subjectivities emerging in the struggles born out of necessity. The renewed importance of political expressions reveals that history is not content to allow itself to appear as the indefinite neutral passage of time. It is this subjective, conscious action upon the objective, material factors of the present that determine if we will, in fact, be living through history. More than anything else, bourgeois society fears history. 

Necrosis

“Capitalist production constantly strives to overcome these immanent barriers, but it overcomes them only by means that set up the barriers afresh and on a more powerful scale.” – Marx 1981, Capital Vol. III, p. 358

This eternal fear of history leads to a tendency to distort time. The long crisis we are in presents itself as an indefinite series of small disasters that occasionally escalate into catastrophe. But their pattern and distribution reveals subterranean faultlines. Every successive business cycle follows the narrow conditions of profitability, and state policy follows the path of least resistance to ensure the bare minimum of capital accumulation, a process itself increasingly disjunct and subject to violent, incomplete cycles. Cyclical invigorations of economic activity in the advent of crisis has led to an indefinite state of debt-led growth regimes, forever deferring the arrival of the present by constantly hedging the future, only ever capable of momentarily extending the cheap credit lending and borrowing conditions necessary to reestablish a sense of general equilibrium, serving to make the barriers to reproduction increasingly insurmountable with every business cycle.

The latest iteration of this crisis management, the $2+ trillion CARES Act stimulus effort and the measures of the US Federal Reserve and Treasury Department, are fated to the same eternal return. While the bill is touted for its scope, every declaration that “this will save Main Street” reads as an insincere cliche. In practice, the stimulus package is already revealing itself to be a glorified bailout, a scaling up of now routine monetary practices that have kept capital afloat since the post-2008 “recovery” and determined by the crises preceding it. The dysfunctions in the implementation of the still-growing stimulus efforts reveal that much of the targeted elements serve only to give the appearance of a state apparatus that can adequately respond to the economic strains on the broader population. In truth, it’s all about keeping open lines of cheaply available credit to forestall the evaporation of fictitious investments heretofore unable to be realized through productive investment. It is life support for the existing arrangement of capitals. The collapse of smaller business capitals and the centralization of capital in more intensely concentrated industries remains an underlying dynamic crucial to capital’s survival at present, and therefore an inevitability.

The cracks in the foundation are becoming more and more visible as the expressed goals and concrete execution of the stimulus spending diverge. The initial $350 billion allocated in funding Payroll Protection Program (PPP) for small business lending was rapidly grabbed up, prompting an additional $320 billion in congressional funding allocation (and possibly more to come), as well as new guidelines from the Small Business Administration (SBA) on who qualifies, as large chain restaurants, hedge funds, and private equity firms had all applied for and acquired loans, meeting with public outrage. The new rule, however, does not prevent private equity-owned firms from applying for relief as long as applicants certify that “current economic uncertainty makes this loan request necessary.” As of April 20, 45% of the initial $350 billion went to larger companies who were borrowing more than $1 million, while merely 17% went to those applying for loans of less than $150,000. On a volume basis, those small businesses accounted for 74 per cent of the funds’ recipients. Following the racial composition of prior proletarianization in the US, black-owned businesses have suffered a disproportionately faster rate of closures and less aid. After public outrage, of the 234 public firms that received PPP loan funding, only 14 had promised to return the money. 

The $50 billion Payroll Support Program for airlines has also proven itself a simple matter to circumvent, as United Airlines received $5 billion from the US Treasury to retain staff, but is still cutting the hours of 15,000 workers. Despite the 120-day ban on evictions of tenants that reside in properties that receive federal subsidies or have federally-backed mortgages, these landlords are still executing evictions, and tenants in the rental market at large are left to a patchwork of state and municipal level measures of varying efficacy, themselves subject to even less capacity for enforcement. The only saving grace in many municipalities is that the courts have been closed, stalling what will become a wave of eviction filings. The temporary expansion of unemployment insurance benefits will likely never get to the mass of unemployed, as governors are cutting off new unemployment benefits before many applicants have even received their first checks, following the stresses to reopen their economies from the federal government, protests, and budgetary strains from the loss of sales tax revenue. Stimulus checks being sent to dead people offer an almost too poetic reflection of reality in this naked redistribution of social wealth to capital. Whatever might have remained of America’s mythic Main Street before this, it is surely now nothing more than an empty shell, upon which political parties will still hang their banners in the months to come.

Even as we watch stimulus efforts turn into a life support system for capital, turning our attention to the scale of response on the part of the US Treasury Department and Federal Reserve should relieve us of the illusion that they could be anything but. While central bank intervention and the stop-gap measures of governments have taken center-stage in the whirlwind timeline of the pandemic’s economic fallout, it must be remembered that these direct measures of intervention returned months before the pandemic. In September 2019, the unexpected spike in overnight money market rates led to a liquidity crisis in the repurchase agreement (repo) market, prompting swift intervention by the US Federal Reserve. The immediate trigger for this was the quarterly corporate tax payment deadline on September 16 leading to a high volume of withdrawals from bank and money market mutual fund accounts into the US Treasury’s account at the Federal Reserve, leaving bank reserves $120 billion light and unable to match the volume of repo market agreements in Treasury securities that required financing the next day. The resulting inflexibility in banks to increase lending from their thinning margin of excess reserves, in part due to reserve requirements imposed after the 2008 financial crisis, led to more loan requests from US financial institutions to the federal funds market, as banks resorted to Federal Home Loan Banks over interbank lending, leading to a decreased supply in federal funds lending and an excess demand among banks and financial institutions. Initial Fed intervention in September offered up to $53 billion in additional reserves and led to a decline in interest rates for lending, and the effective federal funds rate was lowered to stay within a stable target range. By mid-October, it appeared that this would not be enough to address the extent of the liquidity problem, as trade disputes signaled the possibility that the securitized loans at the base of this liquidity market might become non-performing, and the Federal Reserve announced it would be engaging in overnight repo operations of up to $60 billion a month. Over the course of 2019, the Fed cut the interest rate 3 times, almost down to zero, to stabilize reserves for lending in money markets, with plans to reassess in January 2020.

But the hopes for a resurgence of economic vitality were dashed by the beginning of the year, though these emergency actions themselves, implemented to counteract a turbulent environment for liquidity operations, should already have been a massive clue that this would be the case. In the bailout effort from the 2008 crisis, the quantitative easing operations undertaken by the Treasury and Federal Reserve, to keep markets solvent and credit available for lending through asset purchases, saw the Federal Reserve’s balance sheet expand by $4.5 trillion from 2010 to 2015. Furthermore, it cannot be forgotten that much of the global economy after the 2008 crisis was further bolstered by China’s debt stimulus fueled infrastructure projects, running a debt-fueled growth regime of roughly $586 billion USD. It was only by 2018 that the Federal Reserve began attempts to deleverage, though the gradual offloading of $800 billion in assets was met by stock market volatility and by September 2019 immediately met with this liquidity crisis set off in the repo markets. 

By early 2020, the emerging disturbances in Wuhan, the manufacturing metropole in the Hubei province of China, started roiling supply chains and put many key industries in danger of financial insolvency, thwarting the Federal Reserve’s expectations of rolling back its efforts and prompting escalated intervention in money markets and repo operations. The months of February, March, and April 2020 saw an unprecedented scale of operations, an expansion of the Fed’s repo market operations and a reintroduction of quantitative easing up to hundreds of billions of dollars in a whirlwind series of overnight decisions as global stock markets plunged. From February 24th to April 27th, the Federal Reserve expanded its balance sheet by $2.6 trillion to a total of roughly $7.1 trillion. These trends, having already been in motion, should sufficiently deflate any notions that the so-called fundamentals of the distant bourgeois god known as “the economy” were at all strong even months before the pandemic. The circulation of money capital itself appears incapable of operating without a ventilator.

Now, as part of stimulus efforts undertaken to avoid a depression at all costs, the Federal Reserve enters into new territory, the consequences of which remain to be seen. The precedent set by the government bond purchases that characterized the Federal Reserve’s post-2008 quantitative easing policy has left little terrain of movement than what is currently underway: the introduction of a wide variety of programs and lending facilities to directly purchase assets, now notably including corporate debt, via direct lending, buying bonds, and buying loans. What has rightly prompted even more concern about the possible outcomes of this hail mary is the Fed’s purchases of high-risk, high-yield corporate debt, known as junk-rated bonds, which could put what is effectively the world’s central bank towards a point of no return. This is all occurring with the facilitation of $2.3 trillion in credit lines opened through the newly fashioned lending facilities, and interest rates set almost at zero with speculations of going negative. In addition to the $3 trillion added to Fed capacity for liquidity support in the current quarter, largely from the stimulus efforts, the US Treasury expects to borrow a further $677 billion in the three months before September. Having already borrowed $477 billion in the first quarter of the year, it would bring the total amount to more than $4 trillion for the full fiscal year. As if the thin veil covering the obvious bailout underway was not enough, all pretense is stripped as a division of BlackRock, the world’s largest asset manager, has been hired by the Federal Reserve to act as the investment manager for three of the newly created lending facilities: two Fed-backed vehicles that will buy corporate bonds, and a program that will buy mortgage-backed securities issued by US government agencies. Furthermore, BlackRock can direct the Federal Reserve to purchase their own assets, including their own junk-rated exchange-trade fund (ETF) bonds, and BlackRock employees involved in this effort can use the knowledge they gained as advisors for trading purposes that benefit their own firm after a mere 2-week “cooling-off” period

Lest we make the mistake of thinking the Fed has merely gone rogue, let’s briefly consider the doctrine of negative interest rates recently implemented in the turbulent economies of other capitalist powers. Setting central bank deposit rates negative effectively charges a fee for storing money-capital, forcing banking institutions to dump their holdings into whatever asset markets seem remotely viable, thus “growing” the economy. Even before the US repo market liquidity crisis of September 2019, the European Central Bank (ECB) had dropped the deposit rate to -0.5%, the lowest on record, and initiated a new quantitative easing program of €20 billion per month in asset purchases, for the third time in a decade. The Bank of Japan (BOJ) followed suit, cutting rates in multiple rounds. The ECB and BOJ had both experimented with negative interest rates previously: the ECB in 2014 to shake off the slump from the 2011 sovereign debt crisis and at a time when the unemployment rate in the eurozone was ~12%; Japan in 2016 in a desperate bid to combat deflation. Though neither case worked as intended in the first iteration, each central bank sought this time to go even more negative to inject some activity into undeniably sagging growth. That the largest currency zones in the world all engaged in periodic and escalating programs of severe interest rate cuts and massive asset buyouts throughout the 2010s, and with little success, suggests not so much an extremist interpretation of mandate on the part of central banks, as some post-Keynesians accuse, but rather an expression of structural decrepitude. 

A cursory overview of Federal Reserve policy over the past few decades reveals that these new drastic measures actually reflect the limited range of motion available to mitigate crisis while still maintaining the reproduction of capitalist relations. The Volcker shock of 1979, in the unprecedented raising of interest rates with the intention of curbing inflation, set off a wave of unemployment in the US and cemented the finance-dominated global restructuring of industry that was progressively taking shape throughout the 1970s, ultimately meeting its own fate once again in the 1987 crash of the high-risk, high-yield junk bond market that fuelled the financial means of this global expansion. The ensuing neoliberal regime of accumulation from 1982-1997 unleashed growth in the expansion of industrial capital further into the Global South and peripheries, bolstering rates of profit, but nowhere near the highs prior to the downturn of the 1970s. Following the 1987 junk bond crash, the Federal Reserve of the 1990s, under the tenure of Alan Greenspan, saw the official onset of such practices dubbed by Robert Brenner as “asset price Keynesianiam,” cementing as official policy market capitalizations of publicly traded companies through direct liquidity support via lowering the Federal Funds Rate. This effectively freed up credit to stimulate asset price inflation, and with it an illusory “wealth effect” in which personal fortunes and GDP alike depended on low-interest rates. The rise in pension funds and the doctrine of shareholder value, now with official backing in Federal Reserve policy, left the US economy perpetually subject to and ultimately dependent on the inflation of asset bubbles. This culminated first in the chain of events set off by the East Asian crisis of 1997, itself the cumulative effect of the Japanese banking crisis of the 1980s that would domino into a real estate bubble in Thailand by the early 1990s, resulting in a series of chain reactions throughout the region that spilled over into the Western economies through the collapse of the Long-Term Capital Management Hedge Fund in 1998 and the dotcom bubble crash of 2000. Asset price valuations have long been the driving force of the projection of vitality for capital, not the expansion of production, which has long been redundant and overproducing due to a high organic composition of capital. The terrain of expansion is increasingly insufficient relative to the mass of capital valuations it requires. Expansion must take the shape of an upward ticker in stock market activity. Anything else would be effective suicide. The 2008 housing bubble that ripped through the credit-reliant construction and real estate industries prompted the Federal Reserve to respond with both lowering rates and direct asset purchases in quantitative easing. 

While private capital requires a relatively autonomous state to assist in guaranteeing reproduction, these roles have increasingly become intermeshed, forming neither a state takeover of the free market, as bemoaned by devotees of the invisible hand, nor the gutting of the state, as often decried by left critics of “neoliberalism”. What we see is rather a reflection of the growing centralization of capital and its concentration within specific spheres of industry, in this case, the banking and finance sector involved in controlling circulatory flows of money-capital, drawing the international state system into a more coordinated global regime of accumulation that cannot cohere due to global overaccumulation of capital. The instance of BlackRock’s direct involvement in directing Federal Reserve corporate debt purchases reveals that the world’s most powerful central banking institution’s status as “lender of last resort” has been resorted to so frequently in recent history that it has effectively displaced the executive as the central “committee for managing the common affairs of the whole bourgeoisie.” Financial accumulation to this degree has meant that global manufacturing overcapacity and declining output can only be continually managed by an ever more swelling and carefully attenuated market regime, a regime where accumulation primarily occurs through the cornering of market shares through appropriations of the flows of realizable surplus value via property-based mechanisms of capital acquisitions that consolidate firms. We see here the rise of multinational conglomerates with massive asset portfolios that allow them to dominate the labor of large swaths of the global working class in both direct and indirect ways. Due to the decline in complete accumulation by means of reproductive expansion, credit becomes increasingly important to maintaining the continuity of economic functions, and thus the appearance of capital writ large as profit-making via price speculations and fictitious profit generation. 

Now that the future is arriving, decades of political imperatives to buttress risk at all costs in order to maintain dominance has left too many landmines. The federal government’s insurance of risky corporate debt poses a new problem, of which the outcome is still unknown. The IMF raised the alarm over a $19 trillion corporate debt “time bomb” in its Global Financial Stability Report in October of 2019. Tobias Adrian and Fabio Natalucci, two senior IMF officials, said of their findings, “We look at the potential impact of a material economic slowdown [that would trigger said “time bomb”] – [requiring only] one that is half as severe as the global financial crisis of 2007-08. Our conclusion is sobering: debt owed by firms unable to cover interest expenses with earnings, which we call corporate debt at risk, could rise to $19 trillion. That is almost 40% of total corporate debt in the economies we studied.” To place this alarming conclusion in the present context, the impact of the present crisis in the lockdown periods results in a global average rate of GDP growth of -3.0%, as estimated by the IMF. For further context, the impact of the Global Financial Crisis of 2009 was -0.1%. Two trillion dollars of corporate debt is set to be rolled over this year, and according to findings from the OECD, more than half of all outstanding investment-grade corporate bonds have a BBB credit rating, just one grade above junk status. If we want to understand why such intensive measures are being taken by central banks at the present moment to keep credit lines open and available, there it is. To date, US companies have continued to take on debt, borrowing a year’s worth of cash in the past 5 months alone. Here we find something of the double edged sword of liquidity. Everything may be done to maintain the circulation of money-capital in hopes of realizing a prospective value, but circulation itself yields nothing. Merely adding to the money supply might throw things into a sense of motion, but it may still do so with no traction. Now, as the threat of hyperinflation looms, Goldman Sachs has begun establishing short positions on the US dollar, anticipating the currency’s devaluation and preparing to make a profit on it. For all that is made of the Federal Reserve and its role, it is clearly only buckling under the pressure of what is required to maintain capital at present, and that is cheap credit and viable conditions for lending by any means necessary.

Amputation

“The greater the social wealth, the functioning capital, the extent and energy of its growth, and, therefore, also the absolute mass of the proletariat and the productivity of its labour, the greater is the industrial reserve army. The same causes which develop the expansive power of capital, also develop the labour power at its disposal. The relative mass of the industrial reserve army thus increases with the potential energy of wealth. But the greater this reserve army in proportion to the active labour army, the greater is the mass of a consolidated surplus population, whose misery is in inverse ratio to the amount of torture it has to undergo in the form of labour. The more extensive, finally, the pauperized sections of the working class and the industrial reserve army, the greater is official pauperism. This is the absolute general law of capitalist accumulation.” – Marx 1976, Capital Vol. I, p. 798

Meanwhile, unemployment has skyrocketed with no end in sight, stimulated by the shelter in place orders instituted around the country. The official count of unemployment insurance filings are, as of the time of publication, roughly 40.8 million since mid-March, adding to the existing 7.1 million already on UI, with the US real unemployment rate in April reaching a post-WWII high of 14.7%. The measurement that month for the U6 rate, which includes workers precariously employed and involuntarily part-time for economic reasons and is by definition higher than “real unemployment,” was at 22.8%. Given that data collection for the most recent surveys are affected by the pandemic, these figures are underestimations of the actual number of people suffering significant cuts to their income. At the beginning of June, the financial press and the state’s economic advisors touted a success in an apparent employment resurgence, as 2.5 million jobs were “created” and the unemployment rate fell to 13.3%. U6 only dropped down to 21.2%. While temporary lay-offs declined from 18.1 million to 15.3 million in May, the number of permanent job losses increased from 2 million to 2.3 million. Furthermore, the US Labor Department already conceded making errors in the employment classifications of the May report, including counting 4.9 million temporarily laid-off people as employed, revealing that any “impressive” numbers are in fact quite deceptive. 

It appears quite clear that this, rather than a resilient economy arising like a phoenix from the ashes of its immolation, is more likely a reflection of just how weak efforts to reopen have been thus far. While leisure and hospitality services appear to be hailed as a sector surging back to work, the unemployment rate for this sector is still at 35.9%. Government unemployment is also continuing to surge, as 1.6 million were unemployed in this sector the last two months alone, following the contours of austerity we can expect in any attempts at “recovery.” We still have yet to see the full effects on long-term unemployment that the threats of a second wave of COVID-19 infections may have, and further what will happen to economic activity once additional funding for unemployment relief halts in July, should a stimulus effort here not be repeated. It is now still estimated that at least 42% of recent layoffs will result in permanent job loss. In the US, it is also clear that this wave of unemployment is cutting along prior racializations of labor precarity, with hispanic and black workers facing disproportionately higher rates of unemployment than white workers. Globally, the International Labor Organization estimates that 1.25 billion workers, 40% of the total global workforce,  are employed in sectors vulnerable to cuts in hours due to expected declines in output. Counted in lost hours, we can expect the equivalent of 305 million full-time jobs to disappear, constituting 10.5% of the worldwide total work hours in the last pre-crisis quarter, suggesting underemployment will far outstrip the unemployment numbers alone. In the vast informal sector in which 60% of workers eke out a living, there was a 60% decline in earnings in the first month of lockdowns, and as high as 81% in Africa and Latin America. Since a missed day’s work means missed income full stop, informal workers will, in the words of the ILO, “face this dilemma: die from hunger or die from the virus.”

At the end of their recent report linked above, the ILO advocates strong “labor market institutions” and “well-resourced social protection systems” to ensure a “job-rich recovery.” This comes off as idealistic and naive when set against the context of the global slump of the last few decades, in which the fundamental reproductive institution for proletarians, wage labor, has increasingly given way to the uncertainties and tribulations of wageless life. The growth of informality itself is a consequence of the rising organic composition of capital, a tendency where the double bind at the core of the capitalist value-form – between socially necessary labor-time, the first determinant of the value that can be realized on the market given prevailing technical and social conditions of production, and surplus labor, which marks the proportion of this value which can be appropriated by the capitalist above the costs of production – ratchets production in the direction of secular, systemic and often “premature” deindustrialization, permanently expelling millions of workers from manufacturing in several rounds of restructuring since the end of the post-war boom. There is a persistent decline in labor demand and in labor share of income, as the capitalist class reorganizes the labor process, suppresses wage growth, and opens barriers to capital, yoking workers of the world into a single giant labor market exploited as nodes in logistics chains increasingly stationed in exurban peripheries, still dependent upon the social wage fund, but perpetually underemployed. The “working class” strives daily to survive but less and less of this work itself is integrated into the circuit of valorization of capital. 

The incapacity of the global economy to adequately generate jobs is evidenced in the travails of youth unemployment. As new entrants into the labor market, young workers are subject to whatever potential economic growth may or may not contain for the reproduction of the working class intergenerationally and as such give us a glimpse of future trends. In the months before the pandemic, youth unemployment (ages 15-24) was at 13% globally, and up to ~40% in the Middle East and North Africa, a steady rise from 2008. In addition to the more temporary unemployment rates, youth labor force participation is at an all-time low, with 21% of young people fully disengaged from the economy or education. Of those working, 80% of young workers around the world are in informal work, as opposed to 60% of older adults. And young workers have to travel farther to find the work they do have: 70% of labor migrants are under the age of 30. There are several reasons for this dismal state of affairs. First, there is an increase in early school dropouts, due to precarity at home and the need for children to labor, usually either to take over housework for an older caretaker who is out earning money or to join the informal workforce themselves, often permanently barring them from ever obtaining stable, formal employment. Simultaneously, there are diminishing returns on higher education, with longer transition times between school and work, and for consistently less compensation relative to costs and time spent in education, with these transition times increasingly uncorrelated with education level, instead reflecting job availability. This latter fact can perhaps be accounted for by the overall trajectory of work composition, with semi-skilled jobs evaporating in favor so-called low-skilled (that is, low-paid) work. Entry-level jobs are becoming less compensatory on average, and often lead only to a quagmire of dead-end work – nearly 40% of youth fail to transition to stable jobs even when they are older, a phenomenon referred to as “scarring” by the ILO to describe how failed labor market integration in youth follows workers around for many years into their adulthood. 

The rhetoric of scarring suggests a kind of stigma that marks each worker as they travel through life, euphemizing and obscuring what is actually a structural inability of developing economies to adequately absorb new workers. This is especially egregious when considering that job prospects are so stagnant compared to population growth that the global economy will need to generate 5 million new jobs each month just to keep unemployment rates constant, a veritable pipe dream now. Finally, young workers are especially vulnerable to long term scarring from the pandemic crisis. They are generally more sensitive to recessions, experiencing steeper inclines in the unemployment rate as they are laid off before older coworkers. In addition to the aforementioned overrepresentation in informal work, young workers are more likely to have precarious job arrangements, such as gig work, and make up the primary workforce for the retail, hospitality, and food service industries that are most affected by the lockdowns. Jobs among youth are composed of automatable tasks at a higher rate, leaving them uniquely susceptible to automation-based job loss, both historically and in the future as companies seize the vacuum left by the pandemic to rationalize their production costs. The very ability of capitalism to sustain the bare reproduction of the proletariat within the exigencies of accumulation is receding over the horizon.

This dialectical process of subsuming creative labor-power, replacing it wherever possible with machinic repetition of motion and cutting the human being loose (so fundamental that Marx referred to it as the general law of capitalist accumulation) is exacerbated by a parallel bloodbath in which masses are newly proletarianized in droves. Between 1980 and 2000, the global workforce doubled in size, before adding a further 1.3 billion workers by 2019. These increases came from the absorption of workers following the full integration into global capital of the USSR and China (who were not previously counted), but significant segments came from a wave of land grabs, from agribusiness and extractive industries, and debt traps, where subsistence peasants forced into the market take out loans and microfinance to counteract losses from intensified global competition, effectively abolishing the smallholding peasantry as a significant class, pushing them to the margins of the market in labor-power as new proletarians. That capital is little prepared or interested in incorporating the swollen ranks of the reserve army of labor is evidenced in the massive growth of exurban slums and crowded megacities, with hinterlands many hours from the new factories. Any given person may cycle through a job relevant to the production of value for a time, but each individual, especially in the age of longer, more treacherous and more frequent migrations, is strictly expendable. The condition of dependence on the labor market for bare subsistence is generalized, but the labor market is everywhere shedding labor to cut costs.

These are the material circumstances that overdetermine possible economic recoveries from recessions, which have been increasingly jobless, with the restoration of employment levels to pre-recession rates taking longer in each of the last five recessions, lagging behind other indicators. Returning to the US, the Great Recession took a full ten years to recover in this sense, and even this has been uneven, with unemployment rates officially higher than before 2007 in more than 90% of metro areas. But more significant than the literal number of jobs is the stagnant wage level, which was flat between 2002 and 2014, only recently producing modest gains. Labor force participation has declined absolutely from ~66% in 2008 to ~63% in 2019, causing long term unemployment to creep up as a proportion of total unemployment. At least 1.5 million adults had effectively dropped out of the workforce, and therefore unemployment rate statistics, by 2017. There were also significant shufflings, as jobs permanently shifted from some sectors to others. New jobs tended to be paid less, receive less benefits, have less long-term prospects and schedule less hours. Ninety-five percent of jobs created since 2005 have been independent contracting, temporary, part-time or on-call. Indeed, some of the most visible and celebrated innovations of the new “recovery economy” were gig platform-middlemen like Uber, lauded for “disrupting” and redefining work itself. The average tenure at these shit jobs has dropped to 4.4 years, and the rates of switching jobs, endlessly churning over in the vain search for better pay, hopped to record highs amongst the growing proportion of low-wage workers as of 2019. In short, the capacity of the economy to support wage growth in proportion to productivity growth, to proffer the expected quality of life from the postwar boom that both left and right nationalists nostalgically yearn for, is severely truncated as the dynamics of accumulation place hard limits on profitable exploitation. Meanwhile the remaining “decent” jobs are left to get cyclically hollowed out as the political consensus has converged on a program of constantly escalating the gutting process.

Against these dwindling fortunes, the severe contraction in income seen in the last two months will rip holes in the tattered safety net of private household finance. Earlier this year, the Fed found that 39% of Americans could not cover an unexpected $400 expense without going into debt, if at all. Ten percent already could not cover existing bills. This is a small wonder when 58% have less than $1000 in savings at any one time. Many have become dependent on side hustles to make ends meet. Meanwhile, the costs of living have gone up. Transportation costs have grown 54% as average commute times have lengthened, which can be correlated with housing prices, now accounting for 9.2% of total household expenditures. Food expenses as share of income have remained steady at 10%, except for the lowest quintile of households, where it has grown to 35%

After $19.2 trillion in household wealth completely evaporated with the 2008 mortgage and subsequent retirement savings crisis, homeownership, long a mainstay in the US middle-class reaction formation, has increasingly given way to renting, with the renter population growing 10% between 2001 and 2015, primarily among older people. Median rent has gone up 32% over the same time period, as median income has fallen 0.1%.  Thirty-eight percent of renters are rent-burdened, forking over at least 30% of their monthly income to their landlords, and 17% severely so, paying over 50% of their income. Of this severely rent-burdened population, the Pew Research Center found that over half had less than $10 in liquid assets in 2015. This bleeding out of savings quickly began to hemorrhage with the onset of the pandemic. On April 1, just two weeks after the initial spike in unemployment, 31% of renters did not pay their landlords. This dropped down to 20% in May, mostly due to the arrival of the one-time stimulus checks. Some percentage of this constitutes a newly politicized bloc of rent strikers and tenant unions, a trend that we will return to below, but the vast majority must be understood as the disorganized fallout of the abrupt plunge into wagelessness – especially when considering that 19% already missed rent every month before the pandemic.

For homeowners, the situation is also grim. In the largest single-month gain on record, US home loan delinquencies surged by 1.6 million in April. The proportion of loans over 30 days delinquent rose to 6.45%, with 3.4 million loans delinquent and another 211,000 properties now scheduled for foreclosure. While federal relief efforts aim to address this and avoid the foreclosure wave following 2008 that is seared into the collective memory, the sum total of these efforts are a forbearance program to delay payments for a six-month period without penalty, which assumes a sharper rebound in an economic recovery than any forecast can yet foretell. As of May 12, 4.7 million borrowers are in forbearance on their loans. As for businesses, commercial mortgage backed securities (CMBS) are in a severely precarious position, as it was announced that $45 billion of loans bundled into US CMBS were overdue and entering “grace periods” in April. Of these, the Mall of America’s $1.4 billion mortgage is now delinquent, sending the threat of a ripple of contagion throughout the rest of the market. To complicate the perils of the US CMBS market and fallout effects on retail further, a whistleblower in 2019 revealed systemic efforts to inflate profits and wipe losses from the records of these loans, adjustments that served to continue CMBS lending and inflate the valuation of these sectors so that borrowers appear more creditworthy and credit can be extended. A familiar scenario. Facing risks of default exacerbated by the contraction in activity in hotels and retail, the potential fall in the wake of this bubble is all the more precipitous. This will necessarily also foreclose employment for millions more, and those home loans in forbearance may require more than six months to avoid delinquency.

This disparity is made up for with debt. Peaking in 2008, the US household debt to GDP ratio has settled around 76%, while the debt to income ratio was at 96%, as of 2017. Auto lending in particular has taken off, 20% of which are subprime loans made secure to the lender with the implementation of remotely-controlled devices that the lender can use to interrupt the car’s starter when the loan is delinquent. Severe delinquencies (90+ days without payment) have doubled for both auto and student loan debt since 2004, the latter being the fastest growing type of household debt. Credit card debt was actually decreasing over the last few years, until March of this year, when it spiked 23%, presumably as people scrambled to hold their lives together in the absence of real income. We can expect this trend to worsen.

Observing this ongoing breakdown of the wage relation’s legitimacy in guaranteeing reproduction, we can apprehend the trajectory of its deterioration through the concept of a “social wage fund.” We can define the social wage fund as the aggregate of personal wage compensation, benefits spending, and state expenditures on public infrastructure, social welfare and common resources; in short, the general costs of production in variable capital and business operations taxation that capitalists must forfeit for purposes of general social reproduction and which impinges on the rate of profit. As the rate of profit and the rate of accumulation slug downwards, there is a struggle over the value of labor-power as capitalists tighten the vice grip it holds over this fund, both at the point of origin in the diminishing payouts received by proletarians for their labor and through intensified recuperation with the privatization and commodification of everything possible. This leaves the totality of social reproduction in an increasingly fragile and vulnerable state, with more and more people being expelled from the material community of capital to attempt to survive in abjection. We have already covered the decline in real wages and wage-labor conditions at some length, but to really understand what is at stake in the downturn and subsequent intensification of class warfare we will cursorily detail the pattern of deterioration of social infrastructure, which has many manifestations too numerous to fully expand on.

We will briefly summarize the nature of the class conflicts over healthcare insurance in order to demonstrate the particular limits that healthcare imposes. There is an intrinsic relation between the declining investments of variable capital that compose the social wage fund, and the process of externalizing costs of labor’s reproduction in the capitalist subsumption of healthcare services. In the production process, the value of labor-power constitutes a diversion of the quantity of value expropriated by the capitalist, primarily in the form of reluctantly doling out wages. The value of labor-power is defined by Marx as the sum of values of the necessary goods which go into the reproduction of the worker. The ratio of this to the total value formation, as set by the socially necessary labor time of the commodity, brackets the entirety of surplus value, the increase of which is the sole aim of capital, and the necessary condition for its material reproduction. As the socially necessary labor time of commodities generally drops, the value magnitudes obtainable from the market drop as well, reflected in the volatile movement of prices outside of various special conditions. This constitutes a perennial and even existential problem for capital that underlies the tendency for the fall in the rate of profit, driving it along a winding, nonlinear path towards the breakdown of reproduction. If the value of labor-power were fixed in place, this would constitute a severe problem for capital accumulation, and indeed it did as the growth engine of postwar expansion dwindled to a low hum in the mid-1970s, crashing into the floor set by a historic height of wage levels in the imperial core that reflected the balance of class forces rising from the corporatist union-mediated labor accord. The struggle over the value of labor-power has been central to a countertendency to this crisis, through labor market arbitrage, wage suppression, and the “organic” decline of the value of labor-power, as necessary goods cheapen due to the improvements in necessary labor times mentioned above. Having once been necessitated by the Great Depression, the persistent escalation of conflict pushed by the proletariat and the resulting conjunctural crisis of the interwar period, the succeeding interregnum saw the progressive deterioration of proletarian class composition, midwifed by ruthless anti-communist containment worldwide and bureaucratic anti-militancy in the labor movement. This set the conditions for the boss’s offensive and neoliberal restructuring that enabled a minor but insufficient rally in the rate of profit between 1982 and 1997 before exhausting itself into the slump we are in today.

An apt metonym for the effect that this process has had on the extreme and preventable fatality rate of COVID-19 in the US might be the recent flash floods in Midland, MI, as two dams burst, forcing 10,000 people to evacuate and flushing a Federal superfund site near the Dow Chemical plant into the watershed. The dams are privately owned, by Boyce HydroPower, who bought the dams but refused to finance their retrofitting and maintenance, leading to their inability to withstand high water flow. Over half of the dams in the US are privately owned by energy companies, large landowners, and private equity firms in an increasingly crowded “public infrastructure market”. Reconfiguring basic infrastructure as a new revenue-generating asset class has only intensified a long pattern of systematic disinvestment, leading to pronounced physical degradation. The private companies investing in them often have their profits secured through predatory contracts with municipalities which guarantee that any losses are covered through taxes, leaving little interest in that wasteful and unproductive enterprise of routine maintenance. The incremental excision of all state expenditure on public goods, in waves of austerity forced through over a decimated workers’ movement, has affected nearly every facet of life. Similar patterns of privateering and disinvestment, with the added dynamic of ruthless rent-seeking at every access point, has left the medical system with enough cracks in it to buckle against the floodwaters of infection.

There are a number of components that make up the blanket healthcare system in the US, each subsumed by capital in their own way, contributing to an infrastructure defined by extremely patchy coverage, absurd costs and declining, uneven quality. The dilemma for capital, starkly revealed now by the willful sacrifice of thousands of lives a day, is between, one the one side, allowing for the expansion of the social wage fund that robust public health measures would require, and thus cut into the already suffering rate of profit, and, on the other, letting the general health of the populace decline to the point where it cuts into productivity. Historically, the US capitalist class has opted to thread this needle very close to the bare minimum, foisting more miseries and indignities onto the working class as increasing portions come to contribute to the economy not primarily as labor-power, but as “medical consumers.” The private healthcare industry has a unique position within the wider historical process of declining profitability and the suppression of the social wage fund. 

We relate this to the long-term deterioration of the public health and healthcare system in the US, constituting a kind of class-based triage, which underlies the current difficulties it faces with COVID-19 and going some way to explaining the unique severity of the pandemic here in the US. Generally, we can characterize the trend in healthcare profiteering as one of partial subsumption which, though this situation would normally hurt the growth of an industry, has been circumnavigated with the ability to exploit the inelastic demand of a captive market, due to healthcare’s place as a central pillar of necessary social reproduction. Marx used the example of the architect to explain how our cognitive capacities enable us to change our environment, and therefore our own natures, but a more fitting example might be the physician, fundamentally transforming the ways we inhabit our bodies.

Capital progressively subsumes social life into relation with it. Social reproduction as a real category, that is, as a series of concrete activities oriented towards the maintenance of populations, is itself a consequence of this process of subsumption, as capital institutes a rigorous separation between work and life activities. The inclusion of public health and healthcare within social reproduction means that it is organized out of the social wage fund, and represents a cost within the value of labor-power. It is unsurprising then that the first battles over the funding source and method of distribution emerged as dependence on the wage became generalized at the turn of the century with the rise of US industrial prominence. Struggles over the definition and administration of public health measures emerged directly out of the work of reformist leagues attempting to sanitize urban slums and agitation on the part of workers to improve their working conditions in the first decades of the 20th century. The hazards of life for industrial workers lead to the development of a hodge-podge of illness, accident and death insurance plans, originally created to overcome the chronic unemployment that would leave them wageless to fend for themselves. Such plans were often perpetually low on funds, with premiums still too high for many workers, in part from strict price controls for drugs, hospital care and medical services maintained by reactionary professional lobbies that functioned as cartels at the time, such as the American Medical Association and American Hospital Association. 

More important than these plans were the union-sponsored clinics, attempts by workers to directly organize medical services in conjunction with medical professionals, some of which still exist. The first insurance benefits offered by employers were specifically to attack these meager but autonomous worker organizations while undermining unions generally, a reaction to the balance of class forces shifting in the direction of labor that had been building with the union movement. The 1930s saw the widespread adoption of the hospital model of distributing care, as they became attractive “cost centers,” stimulating the parallel growth of the private voluntary insurance industry. As the network of independent worker clinics was displaced by the hospital system, the battle lines moved and workers began to fight for insurance plans and other forms of payment support rather than for direct control over the care itself. In other words, they increasingly had to accept the terms of commodification. But the inadequacy of union insurance plans and the conditional nature of employer plans, based on the principle of “cost-sharing,” lead to agitation for publicly funded coverage. The American Federation of Labor of Samuel Gompers, its latent conservatism coming to the fore as the wave of interwar class struggles began to crest in the early 1930s, opposed universal coverage on the grounds that it would counteract the unions’ appeal, as it would cover union members and nonmembers alike.

Within this struggle, workers attempted to connect public health with working conditions, pointing to occupational hazards, chronic conditions and illnesses plaguing the industrial labor force by exerting influence primarily through control over the shop floor. As the Depression plunged millions into poverty, there was a rash of lawsuits over workplace injury and disease seeking remuneration from employers. The climate of ascendant labor struggles pushed the courts in a direction more sympathetic to labor and the framework for worker’s compensation policies began to emerge from this era of case law. But as shop-floor control was wrested away with the move from militancy towards normalized business relations, worker’s compensation became the official solution to dangerous and harmful work environments, not autonomy in the workplace enabling improved conditions. The labor movement, having initiated the first organizations of mass healthcare and public health, was outmaneuvered and had forfeited its conflictual and definitive place within the management of social reproduction for a position firmly outside of it, consigned to negotiating for access from across the counter. In the midst of these battles, both unions, with massively expanded memberships beyond the administrative capacities of the old clinics, and the bosses, eager for cheap concessions that would not give in to unions and lessen their domination, increasingly began to turn towards private, third-party insurance schemes.

With the Federal government guaranteeing industrial profits with the “cost plus” financing plans during WWII, more companies bought plans for their employees. This generalized in the post-war period, with coverage for unionized workers expanding from 625,000 beneficiaries to 30 million between 1945 and 1954. This new paradigm gave ample room for expansion. Hospitals, traditionally treated as community utilities, were becoming high-tech complexes with large staffs and overheads. Nurses and other hospital workers began to unionize themselves, driving their wages up. Hospital services went up in cost, which insurance companies made no attempts to negotiate back down, preferring to raise premiums. Meanwhile, though union involvement in medicine had its origins in coverage for the unemployed, healthcare access had become a matter conditional on employment and union representation. The social forces were growing for another push at universal healthcare, as reformist organizations joined with unions to mobilize the uninsured. They struggled to manage benefits for retiring members, particularly the elderly, culminating in the creation of Medicare and Medicaid. These proved to be the high watermark, incomplete as they are, in the aborted project of constructing a national health insurance. These programs became frequent targets for irate conservatives or slick neoliberals looking for governmental bloat to trim in times of austerity, as the program funds were increasingly eyed as a revenue source for insurance companies.

The relatively lucrative balance of class forces in the immediate postwar period that was produced by labor struggles started to unravel in the general conjunctural crisis of the 1970s. A severe depression, coming in two waves, inaugurated the long descent of the general rate of profit, as new global competition in trade and industrial overcapacity killed the engine of growth. This had two major impacts on public health. First, as stated above, the share of value diverted to the social wage fund for the maintenance and social reproduction of living conditions began to exert a pronounced strain on the total formation of value, and therefore on surplus value. This is a constant tension, experiencing perpetual movement, and depends on the overall balance of class forces, but is exacerbated during declines in profitability. In short, the capitalist class supports a high quality of life, both in terms of wage growth and in terms of political support for public benefits, when they can afford to, when it serves their interests and, especially, when the working class has the organizational strength to push demands. When they cannot afford it, the need to recuperate costs overdetermines the ground for any such capitulations, and, when the working class is weakened, such progress can be reversed. As a widespread boss’ offensive kicked off in the 1970s and 80s, union membership declined and real wages were forced into a perpetual stasis, cutting off avenues to healthcare for many workers, fundamentally altering the course of public health. Second, as US capital progressively deindustrialized, it entered the current period of high “financialization,” in which accumulation was systematically oriented towards firms that manipulated the global circulation of capital to extract profit. This process facilitated massive bubbles of surplus capital with low rates of accumulation, i.e. declining reinvestment into valorization activity, that flowed into many non-marketized areas, precipitating massive pressures of privatization. A wave of mergers and acquisitions followed, concentrating capital and “juicing up” the rate of profit, to a slight degree, between 1982 and 1997. This era saw the infusion of capital into the medical industry in a project of restructuring the entire apparatus of public health. The net effect of this has been to severely limit access to healthcare for large swaths of proletarians, at a multitude of access points.

Medical conglomerates, encompassing hospitals and care facilities, private practices, pharmacies, insurance, research, and pharmaceutical companies, were structured to extract as much profit as possible out of the business of care. Outside of the production of drugs and equipment, healthcare companies are not engaged in directly valorizing value (that is, “producing capital”) in the traditional sense. Rather, they are more akin to landlords and other rentiers, creating gated access to a necessary resource for which they charge admission, ultimately deriving their incomes by capturing circulating surplus value in finance and, more to our point, predating upon the social wage fund. Such rentier capitalists actually stand to gain from increasing the portion of capital that goes towards the social wage fund, and therefore stand in competition with industrial capitalists who instead seek to suppress this to maximize their share of surplus value. But this division between the interests of healthcare rentiers and that of industrial capitalists is not so clear-cut when placed in the context of class struggle and the long downturn. As already discussed, third party insurers and private hospitals provided a means for capitalists to recuperate their upperhand in workplace conflicts over worker control of the shop and union-run clinics. Furthermore, the commodification of medicine facilitated the envelopment of healthcare and wellbeing into the wage itself, rather than in a social form that would be less easily subsumed and more ambiguous with respect to the value-form, like independent, universally accessible clinics. Because workers had to purchase care as a set of services and products on the market, a minimum standard of health could not be universalized or maintained but instead became incidental, a consequence of choices and the “anarchy of the market,” an externalized cost burden outside of capital’s concern as soon as paychecks were issued, perhaps with a deduction for the employee contribution to medical insurance.

The history of healthcare in the US up to this point can be viewed in retrospect as a period of potential alternative paths that, through union forfeiture and accommodation, became a patchy system begging for reform. The politicization of medicine had returned in the 1960s ready for another fight, but it had run head-long into the conjunctural crisis of the 1970s and, already vulnerable, became fertile ground for commodification. But as we stated, healthcare is only partially subsumed and is in fact inherently resistant to subsumption, due to a particular tension arising from its concrete qualities. Unlike manufacturing, the labor of caring for human health is subtle, complex and requires significant attention and is therefore not easily rationalized or automated. This is true of many services, but is subject to even more limitations than, say, retail. The “raw material” being “worked over,” so to speak, is the human body, not a substrate that is malleable in the hands of labor. Revolutionizing the production process to raise productivity rates and relative surplus value, the primary tool of capitalists to increase their profits, is not so much an option for capitalists wanting to make money off of medical services. This core contradiction, which is an aspect of the contradiction between human social reproduction and the expanded reproduction of capital, drives many of the trends within healthcare, exacerbated in the US due to a special political unwillingness to shield healthcare from the dictates of capital. Care labor productivity is fiddled with through various managerial schemes over the work process, technological assistance and expanded division of labor (the usual mechanisms) but it is nonetheless persistently sticky and productivity gains are largely static. Capitalists cannot opt out of seeking profit, however (and even nonprofit institutions have been known to turn a profit), and as a result must pursue margins by driving down wages, diversifying revenue streams, raising prices and lowering the cost of care (and therefore also its quality).

Obamacare fits into a genre of schemes euphemized as “managed competition,” a highpoint in the feckless loyal opposition of the Democratic party, a perfect mix of corporate write-offs that could still be decried as socialism by the right. This paradigm, first developed by RAND Corporation logistics analyst Alain Enthovan, emphasized the reorganization of medicine into managerial sponsors who would choose from competing health plans on behalf of patients, supposedly optimizing based on abstruse cost-benefit models. This structure ensures that private insurance companies can harvest pre-set capitation fees from publicly administered trust funds, employers and individuals, which, unlike fee-for-service payment structures used previously, ensures a much more stable revenue stream that can be used as capital for these companies to diversify investments. Managed competition was rejected by the Carter Administration in 1977, but was subsequently promoted in countries in the Global South by the World Bank, and has served as a means of plundering the public sector social security funds in Latin America, Asia and Africa by private insurers, mostly based in the US. Hilary Clinton headed a task force in the 1990s, which helped jump-start her later political career, devising healthcare reform legislation based on managed competition, which was not passed by Congress. It later cropped up in Massachusetts in the form of Romneycare. After receiving the largest campaign donation from the private health insurance industry to any candidate in history, Obama adopted a managed competition reform plank, moving away from his previous support for a single-payer plan. The result, after endless tortured floor debate, was the Affordable Care Act (ACA), which actually increased insurance company profits directly from increased Medicare capitation fees.

Obamacare stopped short of, and in fact never aimed at, abolishing for-profit insurance and healthcare provision; as such, its structure, written with the help of insurance lobbyists, is sensitive to the kinds of distortions that profit creates. While many private insurers still derive most of their income from contracts with big employers, there is still a tendency to avoid the ACA “marketplaces” and managed care organizations (MCOs). Nonetheless, like elsewhere, the public money pot, here in the form of pre-negotiated capitation fees, has proven to be quite lucrative. Public hospitals that historically have provided the safety net for the remainders and margins of capitalist public health, such as the beleaguered county hospitals, now compete directly with private companies for public funding. This has prompted budget cuts and reductions in services, and even set off a wave of closures. Obamacare was intended, at least nominally, to plug the holes and provide coverage for the 40 million uninsured Americans. To this end, it defines a minimum benefits package mediated by the MCOs in order to provide the floor for coverage, purposely allowing room for a variety of tiering schemes for those able to pay more. This way insurers and providers could avoid the burden of actually providing universal coverage through a labyrinth of hedging strategies, all of which tend to reduce quality and restrict access. 

There are three ways to look at healthcare spending: unit cost of service, unit price of service, and the quantity or rate of utilization, which are, of course, interrelated. For providers, keeping costs low, prices high and utilization frequent ensures maximum profitability; for insurers, not wanting to pay for such mounting costs, the incentive is to negotiate the unit price down – or push this cost onto the insured and do what they can to manage utilization. The cost structure in medical care is complex, but generally providers, like any business, want to suppress their own operation costs. Corporate restructuring of medical provision has tended to integrate both vertically, in the steadily rising rate and size of mergers and acquisitions, and horizontally, in the centrifugal sprawl of out-patient clinics, at-home services, nursing homes, urgent care centers, radiology, and lab testing companies, therapy centers and private specialist practices, referred to as the “care continuum.” Many of these are their own companies, rent-seeking around the edges of the continuum, but many of these smaller facilities are owned by growing hospital conglomerates that are increasingly absorbing these smaller practices, to the point where more physicians are employed by a provider network than operate their own practices. The composition of physicians has decisively shifted, following the incentive structures of private healthcare which emphasizes expensive post hoc diagnoses and procedures rather than preemptive and lifestyle care: primary care physicians, the frontline of any public health system, make up just 12% of medical doctors, 85% some kind of specialist or subspecialist. This has been accompanied by a decline in people who receive primary care, especially in rural areas and urban centers, and lowered life expectancies. Such consolidation offers more opportunities to transition to contract labor and temporary staffing. The division of labor in clinical settings has shifted as well, with nurses taking on more tasks in direct patient care, leading to higher workloads, higher burnout and turnover, and more fatal malpractice. There is a global nursing labor shortage, especially in developing countries, which has contributed to such workload stress. This tight labor market has been capitalized on by nurses’ unions to agitate for higher pay and better working conditions, but hospital employers have responded in turn by transitioning to contract labor and temporary staffing, such as traveling nurses and temps. Temporary staffing enables providers to cut costs and bust unions. The extensive and increasing casualization of nursing is a desperate attempt to produce fungibility in an extremely tight labor market. Radiating out from centralized hospitals, into the care continuum, we find even lower wages. In short-term clinical services, such as running lab tests, phlebotomists, who draw blood samples, make a median salary of $35,510 per year. Workers at LabCorp, a private testing company with massive contracts, even managed to successfully unionize to combat dismal wages. In Long-Term Services and Support, where 8.3 million people, a majority of annual patients receive services from various assisted living programs, 71% of staff are low-waged direct care workers (DCW) who are mostly women of color. Still, an estimated 85% of long-term care is provided by unpaid family and community. Most DCW are certified nursing assistants, for whom wages have lagged behind inflation, 15% of whom live below the federal poverty line and 13% of whom are themselves uninsured. Without worker organization this is likely to improve as, unlike the labor shortage amongst nurses, direct care workers, taken together, are among the fastest growing employment sector in any industry, due to the rapidly aging population. Certification and even training requirements for DCW are lax and inconsistent, constituting a deprofessionalization and even deskilling of nursing. This effect can be seen in the dilution of Advanced Cardiac Life Support, a protocol for dealing with cardiac arrest, which now is excised from many nurse training programs. Despite early success in a unionization drive by Service Employees International Union, union-busting efforts are aggressive and well organized. The Trump Administration passed a rule that prohibited home care workers from paying union dues with paychecks issued using Medicare funds, causing an 84% drop in union membership.

All of the above personnel decomposition allows big providers to lower their operating costs. However, other factors push in the opposite direction. Administrative overhead, due to an increasing tilt towards management over medicine in hospitals and the expanding science of claims engineering, has come to take up 34% of healthcare costs, amounting to $2500 spent annually per person on administration cost alone. The overreliance on managers to streamline the efficiency of care service has not met as much success, as mass casualization actually lowers productivity. Attempts to make doctors work faster and see more patients, by shortening the time they see patients and relying on nurses for everything else, have worked to some extent, but it gets tripped up under its own complexity. Lean techniques strive to reduce “wasteful” allocations, creating untenable rhythms and pacing. When services become spread across many providers, either subsidiaries of a conglomerate or separate companies networked together in an MCO, care becomes “fragmented” both raising the utilization rate and lowering the efficacy and quality of the care. Fragmentation does not follow differing regional health needs, but rather reflects the constraints of business strategy. The practical deconcentration but financial conglomeration of care services also allows these massive companies to reap the rewards of this increased utilization, but it comes with costs as well. To overcome this barrier to coordination, providers have implemented a much-hyped new paradigm called Electronic Health Records (EHR) systems. But EHR, now a $23.6 billion dollar industry, seems to have actually reduced productivity, diverting time spent with patients to filling out documentation, causing medical practitioners to see fewer patients than before. The interfaces are counterintuitive, making it difficult to actually track down much-needed information for physicians to get a holistic profile of patients. The data entry follows a series of prompts that don’t reflect medical priority, but rather itemization to optimize billing. EHRs, despite their big data allure, often suffer from interoperability issues caused by proprietary boundaries, causing lossy transfers, formatting errors, and excessive human error. Nonetheless, this is a growing industry and one being pushed by hospital administrators to accommodate the paradigm of the “patient-centered medical home,” which is no kind of home but rather a bundle of patient information that changes hands in large clinical teams managed under a single physician; in other words, the institutionalization of personnel changes described above. These EHR systems are costly, based on proprietary software, in a medical tech industry that increasingly resembles the kind of overvaluation bubbles of the rest of the tech industry. Medical equipment is the 4th largest category of capital investment, 40% of which is leased, making it a $200 billion a year industry. The regulatory environment is extremely lax, and so leasing contracts are rent-seeking at their finest, with the proliferation of “per click” arrangements, which charge providers based on use and just-in-time hospital management. To keep equipment costs down, providers have shifted over to “just-in-time” hospital supply chain management, in which inventories are kept low and calibrated to demand with heavy use of data. All the same, costs have steadily risen, even if not to wage growth, but providers have managed to keep unit cost growing at a slower pace than unit price, effectively capturing more shares of the social wage fund. Unit price growth is the single primary driver of increasing expenditure, over rising chronic disease rates, and increased system usage, growing at 150% the rate of unit cost. By dominating provision markets with a high pace of mergers, providers have been able to negotiate higher commercial claims disbursements from insurers.

Insurers do not bear this burden alone, and in fact manage to reap incredible profits. They too consolidate in order to obtain regional monopoly, which allows them to jack up premiums with little limitation. There are various ways for insurance companies to pass these high claims onto patients. Total out-of-pocket spending has risen 54% between 2006 and 2016. Premiums have risen 55% between 2007 and 2017, rising faster than wages.  In addition, for market insurance, the method of payment for medical service itself sneaks in hidden costs. The US predominantly relies on fee-for-service line-item billing (FFS), in which individual services are priced separately. Of all the types of billing structure in healthcare systems around the world, FFS squeezes the most out of patients, shunting the risk of business onto them, as providers can recuperate costs through increasing the variety of unbundled billable services. For MCOs, which use capitation billing (pre-negotiated lump sums), they structure their plans into a series of tiers. A “Bronze” plan, the lowest tier that qualifies as a coverage floor, is advertised as covering 60% of in-network expenses. This percentage reflects the total payout for all beneficiaries with Bronze plans, so an individual recipient may end up paying much more than 40% of costs in a year, in co-payments, deductibles, fees for dependents, tiers for pharmacy coverage. Various other plans – Silver, Gold and Platinum – justify higher premiums with less point-of-service and deductible cost-sharing, but all plans leave out-of-pocket expenses for the patient. Limited physician, pharmacy and hospital networks allow companies to charge penalties for going out-of-network. Co-payment increases of even $1 have been shown to turn the poorest patients away from seeking care, leading to preventable health deteriorations requiring emergency room visits and costlier procedures. Deductibles, effectively forcing patients to pay their own way for most routine health services by front-loading more costs, have grown to half of total cost-sharing payments, exceeding $1200 on average. In addition, fewer payments can be applied to deductibles to draw them down; copays and monthly premiums leave them untouched. Plans are constantly restructured once a patient begins to pay in, allowing incremental reapportionments of cost. These plans rely heavily on “healthcare rationing” with the use of utilization management, in which an external reviewer influences healthcare decisions on behalf of the MCO or private insurer, often over the patient or doctor, potentially leading to the denial of coverage for recommended treatments, depending on cost metrics. While ACA outlawed denial for pre-existing conditions, an endemic problem before, insurers still denied 18% of in-network claims between 2015 and 2017, with huge variation between insurers (<1% to 40%). These claims denials patterns have even opened up opportunities to game the system. A rash of “surprise billings” hit patients, as they went to an in-network facility which then quietly contracted out-of-network specialists who charged full rate; an estimated 40% of procedures come with such surprises. 

Adjusted for inflation, healthcare spending increased by an average of 9.9% every year between 1960 and 2006. This is twice as fast as the GDP growth rate over the same period, driven almost entirely by unit price increases in physician services, hospital costs and pharmaceuticals. Throughout the 1990s, healthcare prices rose at double the rate of inflation, and was already expected to again this before the onset of the pandemic. Per capita spending on healthcare expenditures compared to income can vary widely depending on coverage and health, but can go up to 14% of income for households below the poverty line, and 18.5% if at least one family member has health complications. At the current growth rate, healthcare spending as a share of household income is projected to equal median total income by 2033. Nationally, the costs of healthcare, from hospital stays to insurance premiums to clinical services, are unilaterally rising, with total expenditure equaling 17.7% of GDP, predicted to rise to 20% in 2022, and averaging $10,000 per household, far in excess of other OECD countries. Spending has grown substantially since 1970, outpacing the rate of growth of GDP and much faster than the rate of inflation, over 50% of this driven by high pricing rather than the quantity of provision. Forty-two percent of Americans have some amount of medical debt, contributing to the general condition of indebtedness for the working class described above. Medical debt is especially burdensome, accounting for 66.5% of bankruptcies and often requiring dips into retirement savings or forgoing necessities, and dangerous, with half of cancer patients reporting that they delay medical care to avoid costs, a common sacrifice which regularly leads to unnecessary hospitalizations and even premature deaths. This massive process of restructuring leads to a system of extraction operating in layers. As each and every component of the healthcare system is privatized and attempting to profit off each others’ expenses, costs are pushed ever upwards. These are then compensated with suppressed wages and price gouging, pushing the burden first onto insurers and MCOs, who in turn construct arcane hedging methods to loot the pockets of patients less and less able to pay.

The frailty and inflexibility of the US healthcare system is thus a direct result of the industry’s ongoing subsumption into increasingly profit-driven modes of organization confronting the particularity of healthcare labor processes. The outcome is a rigid and unresponsive infrastructure more capable of rentier extraction than dynamic movement when facing immediate crises. The convergence of these accumulating instabilities produces the novel extremes of this pandemic and the economic maneuvers required by capital to weather its consequences. The de facto public health system, distributed across the market and subject to the distortions of rent extraction, was a poorly tended-to dam, privately operated, waiting to catastrophically burst with any excessive strain. With nearly 2 million positive COVID-19 cases, as of June 4, we can safely say the flood came. Twenty-eight million Americans still entirely lack healthcare coverage. As COVID-19 spread to the US, many low-wage workers, lacking paid sick leave, continued to act as vectors against their will. One in seven workers said they wouldn’t seek care for COVID-19 due to prohibitive costs. It’s a small wonder: one uninsured person said her treatment for COVID-19 cost $34,927. While governments have promised to cover the expenses of testing and treatment, the fragmentary and disorganized healthcare system allows plenty of room for insurers to stick patients with exorbitant costs. In a stark demonstration of the structural pressures toward austerity, the US has repeatedly defunded pandemic preparedness programs for over two decades, leaving hospitals to weather the surge without much coordination or reserves. The paradigm of just-in-time supply chain management and lean operations has left the hospital system extremely vulnerable to being overwhelmed, quickly stretched beyond capacity and forced to “ration care,” restricting treatment for “non-emergency” conditions. Even Bain Capital reversed its earlier advocacy of lean supply management. Shortages of ventilators and personal protective equipment made headlines, and led to bidding wars between states and shady acquisitions, but all manner of care was subject to restriction, from medications to organizational capacity. Healthcare shortages are predicted to last long after the end of the pandemic. Electronic Health Records systems immediately became an obstacle to epidemiological tracking, designed as they were for billing rather than health profiles, with the low interoperability causing opacity in the data, and the pathwork system too convoluted to roll out software updates in time. Hospitals, whose revenues depend on high-price special procedures and treatments, not routine care or emergency services, have tapped out their cash flow, in some cases furloughing health workers, reducing salaries or even filing for bankruptcy. Unemployment for healthcare workers is at 9.5%, in the midst of a severe labor shortage. In a perverse actualization of the euphemistic “patient-centered medical home” concept, some hospitals with no bed vacancies scrambled to make up for it by using patients’ houses. Meanwhile, patients, COVID-19 or otherwise, turned away from needed care lead to a severe spike in the rate of people dying at home. Home care, staffed by underpaid and deskilled direct care workers, have been forced to pick up the slack of the failing hospital system. Nursing homes and other outpatient facilities are COVID-19 super-spreaders. Direct care workers, unable to socially distance from patients they care for and who, again, are primarily women of color, work in facilities that are tied to 20% of all COVID-19-related deaths. Healthcare workers, in general, are extremely vulnerable, accounting for 11% of total infections, with over 9,000 documented infections in the US and 300 deaths. To address the shortages, Congress exempted healthcare workers from the paid leave expansion in the CARES Act. Meanwhile, nurses’ unions have taken various labor actions to fight for better conditions. Healthcare workers have been the ones who have had to square the circle of the public health crisis, practically navigating the equipment shortages, lack of protection and low staffing with work speedups, longer hours and high-stress loads. This kind of strain, in the context of a horrorshow of thousands of deaths a day, watching patients and colleagues die and everyday feeling the obvious abandonment and callous disregard from hospital managers and governments, is traumatizing and would lead anyone to despair. To date, two emergency medical workers overwhelmed by the tragedy, John Mondello and Lorna Breen, have committed suicide.

The inability to respond adequately to the scale of social need is a result of the accumulated necrosis which has plagued the system. In order to overcome barriers to its reproduction, capital has, in the past, resorted to a program of amputation, coordinating within the capitalist class to ensure that it is only living labor that is severed, deferring the re-emergence of a communist horizon but exacerbating the build-up of dead capital. The proletariat, suffering from its own advanced decomposition, has so far been largely ineffective at routing this onslaught. This dynamic of defeat, which has structured the last 50 bleak years, and the current move to sacrifice thousands of lives a day to maintain economic normality, suggests that we can expect more bloodletting in our future. But the exact extent of social decay that is currently being unmasked, and the depth of our current plunge, is unknown. The social arrangements which enable such a state of affairs to perpetuate in spite of the material requirements of reproduction are possibly running into real limits, pushing us further into an exceptional situation. These measures may only ensure a more destructive manifestation of the economic crisis going forward.

This most recent phase in the crisis of capitalist reproduction is still taking shape, and following along the lines of a consistent historical trajectory. Prospects for recovery and the future behind it look bleak and few are willing to predict otherwise. “Growth” in GDP in advanced economies is projected to be -6.1% by the IMF, -5.9% in the US, a roughly 10% decline from before. Emerging market and developing countries, a bourgeois euphemism for the imperial peripheries, are expected to “grow” at a collective rate of -2.2%, excluding China (along with India, one of the few countries expected to have positive growth, 1.2% and 1.9% respectively). Goldman Sachs corroborates these figures. The UN reports an overall 15% contraction in world trade in 2020. But these already dire estimates presume a tapering off of the pandemic; indeed, some of them forecast positive growth by the end of the year and ample rates of ~5.8% in 2021. But the very real possibility of a second pandemic wave is looming, with the UN projecting a possible -0.5% GDP growth rate in 2021 in this case. Given that it will likely take 18 months to bring a vaccine from development to distribution, we still know very little about COVID-19’s true virulence or symptom etiology, and the consensus that recovery means putting people back into the workplace, a second or prolonged initial wave is the likely scenario. Now, the stock market surges against all indications that the fabric of capitalist society is disintegrating, the Nasdaq is recovering total yearly losses. The continuity of accumulation merely exists in the hopes of the market’s futures and the “investor confidence” in recovery. According to Moody’s chief economist, this speculative surge (which doesn’t reflect real profits or growth, but the willingness of possessors of fictitious money-capital to continue to circulate and trade) is attached to expectations of a “V-shaped” recovery, that is, a sharp return to the prior trajectory of growth. Given that the recovery from 2008 was “L-shaped” – recovering the same relative slope of growth, but not to the same levels – an economist at St. Louis Fed proposed that we finally pull the trigger and impose negative interest rates in order to obtain the sought after V curve. 

Regardless, the long-term scarring is likely to plague the world economy for many years to come. The World Bank, looking ten years ahead, posits a number of deep adverse effects from the pandemic, focusing on long-term slowed growth in “emerging markets and developing economies,” particularly in China, which has thus far this century been the veritable heart of world accumulation. They predict damage to productivity growth, as forms of social distancing will become widely adopted as regular health and safety practice in many workplaces, straining the primary tool capital has for improving productivity: the concentration of workers. Output growth will fall even faster than it already has been, especially energy output as the rickety price structure of oil collapses. Most interestingly, they predict that capital capacity will be severely underutilized, reflected in the previously mentioned productivity and output rates. This means that an extremely high percentage of the accumulated productive forces would hum at lesser rates or outright lie fallow, producing more disused rust belts. This is exacerbated by the particular geographic distribution of the productive forces, organized into a global accumulation regime wholly dependent upon a stratified and deconcentrated industrial archipelago oriented for exports and trade. Given the unique nature of pandemics, it is this structure, so essential for propping up the rate of profit, that is especially vulnerable to long-term disruption, as countries are forced to institute export controls to stem the spread of the virus. Since the global industrial apparatus is already at severe overcapacity, due to a high organic composition of capital, these circumstances will only render this crisis tendency all the more intractable. We can expect a dip in total value formation and the capacity for valorization, and thus the rate of accumulation, the proportion of profit that goes back into production. As the World Bank notes, investment will have to continue innovating other pathways for accumulation, primarily in financial instruments or real estate, doubling down on the existing debt bombs. We can expect more financial asset crashes and more currency crises to hit a spiraling dollar reserve value-measure system.

We are certainly not looking at a coming boom. Large scale opportunities for profitable investment are increasingly non-existent. There will be no period of profitable reconstruction of productive capital, infrastructure, and housing, as there was in the ruins of Europe and East Asia after WWII; the virus alone will leave the industrial rustbelts, empty malls and overleveraged unfinished construction projects intact. The technological revolutions that once had massive effects on increasing employment have long failed to deliver on productivity or output increases, lead to persistent declines in capacity utilization, and have bottomed out in employment. Technological developments have only grown to increasingly expel labor-power from the point of production, simultaneously rendering null the very element of the expansion of value. When conditions for productive investment decline, money-capital that cannot be valorized is instead diverted to financial investments fundamentally rooted in the sphere of circulation, affecting the rate of capital accumulation and leading to the formation of unproductive hoards which become increasingly susceptible to speculative activity. Capital hedges on a future that material reproduction does not allow.

Barring the absence of political feasibility for the massive destruction of capitals, any semblance of recovery only becomes possible, as before, through the maintenance of the conditions for credit creation and lending capacity of financial institutions. The accumulation of money-capital swells and the reproduction of private capitals increasingly becomes a matter of redistributions of claims on future surplus value. Cornering market shares through centralization of capital and concentrating holdings becomes the sole measure of success, and the fetish of money-begetting money takes hold as the flows come in, divorced from their connections to material expansion. In this environment of growth hinging on credit availability, the “zombie firm” becomes an apt symbol of the crisis in value. Overleveraged corporate debt burdens weigh heavily on the potential for productive growth in the coming future of industry, and this dead weight requires that the well of liquidity and credit continue flowing, lest it bring it all down again. The expansion of value, now petrified in dead forms, is only reproducible if this gradual means of intensifying the appropriation of surplus labor can be posited towards a future valorization of capital. As the base for this grows increasingly narrow, this surplus labor capacity implied by productivity growth manifests as an absolute surplus population proportional to the growing masses of unrealizable surplus capital. Capital finds itself then in a double bind, reproducing the social relations that form the content of value, but as these relations are increasingly running out of steam and becoming materially untenable. The predatory appearance of the appropriation of surplus increasingly takes on rentier forms as the nets are cast wider and hooks deeper into the externalized costs of labor-power’s reproduction, shaking extra coin out of any nook it can find. The spatial fix of deindustrialization produces a mutable terrain of capitalist production infrastructures, moving more and more into hinterland regions as a buffer from proletarian access and struggle over the very wage-relation that structures their subsistence, even in its absence. This crisis in the wage-relation serves only to further foreclose the mutual reproduction of the class relation, producing instead fragmented subjectivities bent on the destruction of the present order instead of a mere share in its plunders.

It is this very rigidity in the face of exceptional situations that reveal to us the ultimate necessity of superseding capitalist social relations, whose image of wealth necessitates mass privation. It remains to be seen what a new order would consist of, though it is now struggling to emerge out of the present crisis. There is no guaranteed immediacy of revolution from capitalist breakdown all on its own; we must content ourselves with a turbulent and ambivalent intensification of conflict which may shift the balance of class forces and help realize our revolutionary aims. The bourgeois response to contemporary crises are desperate, state-led attempts to preserve the existing equity systems of national capitals in the face of the centralizing pull of the crisis. Capital can reconstitute itself, but the great upheavals required would yield an unrecognizable landscape. It is not totally unreasonable to anticipate the possible reorganization of nation-states into new clusters and axes, the dissolution and swallowing of entire parties and parliamentary apparatuses, and new class compositions emanating from employment arrangements favorable to the capital leftover in the struggle to consolidate. We can detect the embryonic forms of these circumstances coalescing in the world today; they just need to “make their break” and therefore require some sort of occasion. In the past, this has meant war.

Death-Masks

The tradition of all dead generations weighs like a nightmare on the brains of the living.” – Marx, 18th Brumaire of Louis Bonaparte

The specter of war hangs heavy over the present conjuncture. Given the degree of instability at present and the flailing attempts by the institutions of capital to mitigate the crisis, it appears the question of war is merely one of which kind. In the heat of the pandemic a number of struggles have taken hold, and the conflicts of the years preceding are inherited and intensified by the newest threat to a global order of capital that is already under severe strain. In the deepening crisis of capitalist reproduction there lies an intrinsic tension between particular proprietary relations that serve to buttress a given national bourgeoisie, particular bearers of the character-mask, and the reconstitution of capital in a more globally-integrated, de-personified and concentrated iteration. Ensuing struggles might not exactly follow obvious pro-capital and anti-capital interests, but instead find themselves mediated by intra-class rivalries inflicted onto the respective national working classes. Revealed here is the dialectical relationship between functionalist notions of state and capitalist institutions and the compositions that the classes are constituted as at any particular moment. Fractions of each class coalesce into ideological affiliations and interest groups vying for political power, but these are fetishized forms, more specifically the fetishization of form, following a class polarization intrinsic to processes of capital accumulation, increasingly pursuing a fragmentation into innumerable surface antagonisms. The class binary of capitalist production is counteracted by this process of fragmentation and emergent antagonism. This is the actual concrete terrain in which capital moves and within which the proletariat must move to achieve liberation. 

Compacts between different fractional compositions stabilize in a given conjunctural arrangement, but, as seen with events throughout the still-developing pandemic contraction, this base moves so rapidly that the numerous scattered fragments, each with their own force and velocity, are falling into the chasm, producing the appearance of social chaos. The constant heat of agitation begins to overtake the pressure of its containment and threatens an explosive transition. As is seen in the case of the right-nationalist protests demanding economic reopening, it is possible for this unconstricted agitation to still be politically useful for capital. Antithetically, there appears an immanent opening for a war of position with the advent of the “essential worker,” contemporary development which suggests a possible resuscitation of a proletarian movement, drawing from the workplace and tenant struggles that are unleashed by the present instability and struggle over reproduction. In absolute terms, however, the prospects of a prolonged crisis in unemployment and the massive asymmetry in organizational capacity make it such that workers are more replaceable than ever. At the very moment that we must be intransigent, we are exceedingly solvent. The sharpening of these contradictions are fertile ground for the struggles over rents and a wave of wildcat strikes and actions unmediated by unions, but note that these contradictions, while sharp, are not yet our tools and are likely to cut away at us if we do not master them strategically. We already live in amputated social conditions.

Of importance is the ongoing struggle of the condition of surplus population, the growing mass of externalized surplus labor capacity increasingly spatially disembedded from the concentrations of production while also far removed from the spillovers of concentrated social wealth. These struggles take on the most violent and fragmentary extremes of capitalist domination, as superfluity robs the proletarian subject of reliable leverage in negotiations, while simultaneously rendering this subjectivity one that is exposed to the total and impersonal domination of military policing and surveillance in a reproduction increasingly dominated by informal economic relationships structured along the outskirts of the social wage fund’s circulation. This acts as a central location of the ongoing reproduction of racialization processes in contemporary capitalism, the exploitation of racial differentiation for wage stratification and labor arbitrage (“last hired, first fired”) giving way to various forms of overt carceral domination as surplus labor runneth over. The intensification of carceral regimes, the widespread distribution of military surplus to even the smallest municipal police departments and the formalization of predominantly racialized extra-judicial killings speaks to the development of a sprawling apparatus for the management of capital’s crisis of reproduction. As this crisis proceeds, we will see the limits of prison society’s capacities tested.

Identifying these fault lines remains the work of any conscious action against the reconstitution of capital. These fragmentations in the assumed class binaries of capitalist production compose this dialectic of abstract and concrete, the actuality of class and politics and the retrofitting of the state to reflect the transformations that national capital has necessarily undergone with imperialism and globally-integrated production and trade. There is a growing tension between capital as a real abstraction – pure surplus value accumulation indifferent to who makes up the capitalist class and where anything takes place – and capital as the proprietary means for a particular group in a particular place to maintain their ownership relation to production. Intra-capitalist competition remains a factor, as does the question over whether capital as a totality can successfully reorganize production to perpetuate itself, and whether this restructuring will leave the same old bourgeoisie and nation-states in place. Is it a choice between the hegemony of US and Western capital and the entire mode of production? To what extent is a pivot to East Asia as the center of accumulation overdue, and how does this dynamic play into the manifestation of this particular crisis? Are the character-masks which have come to dominate through a cunning of history now forming a phalanx of death-masks for the reigning order, appearing more as obstacles to capitalism’s reconstitution than guarantors, waiting to be swept to the side? This struggle is what makes it a conjunctural crisis, in which all the social institutions which support a regime of accumulation enter into a violent flux. When combined with the accumulating instabilities that accompany the growing surplus populations, this moment contains the possibility of resolving itself through the confrontation of these antagonisms into something qualitatively distinct from the preceding period. We will now look to the finer details of some of these recently escalating fault lines.

The current ecosystem of reaction is a contradictory outcome of the nonexistence of a nation as such, in old terms, and the failure of global integration to stave off crisis. This has produced intense nostalgia for past national might as both an organic expression and a manufactured political fringe. This is seen in the US most prominently in the Reopen protests, a series of efforts that began in mid-April and have developed in various forms, beginning with the primary impetus moving forward with plans to end lockdown measures to contain infection spread, famous for their disregard of “social distancing” measures and health protocol. There currently exist theories, plenty supported by convincing evidence, that these indeed are composed of a coordinated effort from special interest groups and coalitions that built connections during the Tea Party formation of the contemporary right-wing surge. Coordination alone, however, does not explain participation. In coverage of those involved, some divergence of interest and political motive can be discerned. There appear to have been disputes over method and urgency of reopening, some willing to adhere to cautious timelines and others largely organized around memetic incarnations of support for Trump and his interests, the anti-lockdown protest merely another site in the ongoing culture war. What appears consistent, however, is a high-degree of involvement and expression of business-owner, petty-capitalist interests in the displays, as the disruption of normative exploitation here can be a greater hindrance to subsistence than for larger capitals. It is in these circles that outright denials of COVID-19’s existence or severity are found, as conspiratorial thinking is anything but foreign to the contemporary US right-wing.

A political tension clear in these mobilizations is that between the reopening timelines set by states and the demands being placed on ensuing economic activities from the Executive branch, the current regime’s sensitivity to stock market volatility not being lost on anyone. Much of this has already manifested in conflicts over PPE pipelines to states, where Federal agencies have acted to intercept and requisition supplies procured by state governments, forcing many to resort to covert forms of smuggling. States have worked over the past few months to form and operate within regional pacts to strategize reopening on their own terms, regardless of Executive wishes. Past statements of ominous portent from Trump and leading media figures on the right have gestured at the possibility of popular mobilization as a tactic to deploy in order to grease the wheels of a political impasse. A key element of that degree of enforcement capability in Trump’s base of support on display in the Reopen protests is the far-right militia movement, an armed presence with Confederate or Nazi flags being a common fixture at these demonstrations. Another element within these formations to note is the invocation of the Boogaloo meme, a right-wing shibboleth referring to the apocalyptic desire and supposed readiness for a sequel to the American Civil War, presumably along much the same factional lines considering the neo-Confederate elements involved. The most notable escalation out of these has been the events surrounding the protests that moved successfully from the lawn to the center of the Michigan State Capitol. Armed protestors made it into the Capitol building on April 30 in a standoff with police inside, attempting to make their way to the legislative chambers housing the Governor and other state representatives. By May 14, two weeks later, the state government announced it would be closing the Capitol building and appears to be suspending certain sessions, in an attempt to avoid further clashes and armed escalations. During the protest on the day closure was announced, only 75 to 200 people were in attendance at any given time. This shows the striking ability of armed factions of the right-wing in the US to concentrate and deploy force to exploit crises, though contingent upon the sites where this promises to be most effective. 

The synchronization of interests with armed right-wing militants and the Trump administration still appears one of mutual convenience, as the character of this intra-class fraction is one of opposing visions for the future of anti-social organization, but both converge on the maintenance of the reproduction of capitalist social relations at their respective levers of exploitation. While Trump remains inextricably bound by a reproduction of US capital that is reliant on global-integration and maintaining the US’s particular hierarchical position atop the organization of global value chains and trade arrangements, the militia movement is a product of the immiserating hinterland regions of systemic deindustrialization and exurbanizing poverty, led primarily by the petty-capitalist and wealthier landowners emerging above the overall historical trajectory of abjection. There is in these groups a defense of capitalist relations founded through an anti-globalization bent, placed at the forefront of their political commitments. A demonstration of this in the present instance can be seen in the voluntary protection of businesses opening in violation of state orders by armed militia groups, the more militant of them placing themselves “beyond left and right,” in an ultimate goal of autonomous territorialism founded on various forms of ethnic homogeneity or kinship in survivalism. The alliance with Trump in these instances are pragmatic maneuvers from groups that have a well-incorporated theoretical grounding in the exploitation of crisis to advance their particular interests by destabilizing state institutions in certain regions. The reaction in these incarnations of the right is such that these are ultimately movements that realize their ends through exclusionary methods backed by force, the vocal disdain for infection containment in the protests itself a manifestation of this anti-politics, where obfuscation and conspiracy cloud the terrain for the opposition, a phenomenon akin to a smoke grenade in combat.

A crisis of state legitimacy is not merely the terrain of reaction here. The unemployment wave and subsequent hit to the maintenance of relations of exploitation that keep economic activity moving has produced the discursive turn to the desperate and hollow celebration of the heroism of those workers endangering their lives, through the “essential worker” classification. For every instance that the “essential” distinction appears to outline the actual contours of necessary reproductive labor in society, such as nurses, even more are plainly obvious to be merely necessary for the functions of realizing exchange values and preventing total economic collapse. For those attaching hope to the apparent sacrifices made of the so-called “essential worker,” are they not buying the boss’ propaganda? It is entirely questionable which of these labor tasks would even remain in a social reproduction that becomes emancipated from its subsumption by capital. The cyclical employment of surplus populations into an industrialized consumer and service-heavy economy is revealing of the crisis of surplus capital today. The unrealizable surplus of potential capital values and commodity outputs must be either pushed to the extremes of realizing value in the social processes of exchange, or constrained in output and thus consistently exert an overleveraged burden on the costs of enterprise. Our employment in society is increasingly meaningless, increasingly only existing to serve the maintenance of the waning abstraction of value and thus perpetuate the class domination which serves and is reproduced by it. It is then unsurprising to see where these sites of proletarian struggle in the US have broken out in the present conjuncture. The strange desperation of the “essential worker” ploy then deserves some broader contextual grounding in the composition of this particular historical instance of widespread wage precarity.

The mass precarity implied by the chronic underemployment and untenable costs of living detailed above are not a result of rampant greed but instead the terminal arc of necessary restructuring within global capital. The composition of the labor market in the US and many other imperial core countries is directly tied to the increasing superfluity of labor relative to valorization, leading to deep polarizations in the geography of production and consumption. There has been a wholesale reorganization in the global division of labor towards integrated and stratified value chains cutting across borders, with workers in several countries linked into a single process of capital turnover, the lowest-waged workers producing goods to be shipped, warehoused, handled, retailed and delivered by a vast services stratum in the Global North, elongating the circulation time of the commodity before it reaches its terminus in consumption. The form this takes is a product of history. The so-called service economy of the Global North sediments the historic defeat of the working class, shattering the politicized composition of the class in the imperial cores and dispersing the most labor-intensive links in the increasingly transnationalized productive forces to dominated peripheries outfitted with debt-funded infrastructure and liberalized export practices. To be clear, most “services” are actually located in the Global South, in the informal work it takes to survive in slums, but the formal “service economy” that is now theorized in bourgeois economics to mark the most mature stage of development is distinguished by what it indexes underneath: the spatial concentration of consumption, forming a complementary half in world reproduction. The complexities of this historic arc are too numerous to fully explore here, but it suffices to say that new geographic sectoral concentrations emerged, with new producing and consuming countries, after the smoke cleared from neocolonial beach-heads in the 1970s and 80s. 

This has a few relevant consequences for the present moment. The majority of European and American workers perform services. The proximity that these services have to production, in the form of scientific and technological development, or to the circulation of commodities, such as transport, retail, and marketing, may mark them as relatively “productive.” But large swaths are not strictly involved in the circuit of capital valorization. Nonetheless, the populations of the imperial core are responsible for the majority share of consumption, though these are skewed to the very top income strata. But this usurpation of manufacturing by the periphery has only resulted in extreme wage suppression and the distribution of goods out of those countries, contributing little in material improvement to their lives. Indeed, production in the periphery is increasingly tilted towards exports, as the export share of the world GDP has more than doubled between 1975 and 2018, from 13.6% to 30%. The export orientation and consumer product light industry emphasis of development was superintended through the loan and structural adjustment programs of the World Bank, International Monetary Fund and World trade Organization, from the late 1970s and, later, by the China Development Bank, and facilitated by the proliferation of free trade agreements. The fragmentation of the production process, in which the various steps of initial parts manufacturing through assembly and final packing occur at numerous sites across the world, facilitated by a logistics and shipping revolution, with multiple points of exchange in intermediary circulating capital, has enabled surplus value produced all down the line to funnel and concentrate in the final sale price, effectively distributing value upwards into the core, amidst a net transfer of plundered wealth. The material edifice of extraction through value chains underlies the outrageous wage differentials seen between OECD and developing countries. This arrangement has been necessitated by the spiraling development of contradictions in the value-form, a countertendency to the fall in the rate of profit to export damage from the imperial core to the periphery. 

Diminishing prospects for capital to reproduce value directly follows the narrowing conditions for increasing or even maintaining the rate of profit. Technological advancement in processes of capitalist production develop means for the automation of labor tasks, increasing the efficiency in exploitation of each individual labor input in production, ultimately requiring less labor-power and the disembedding of proletarians from the point of production. However, as this increases the productivity of labor in theory, thereby increasing the rate of exploitation and thus the rate of surplus value, an increasing share of value in capitalist production is tied up in the fixed capital values that only reproduce the same magnitude of value through the course of the turnover time that encompasses their wear and tear and eventual obsolescence. While this increases the exploitation of each unit of labor-power, it progressively diminishes the base of a capital value’s expansion, i.e. valorization, in the production process. Rates for productivity growth thus decline. Intensified output capacity of industrial capital and the ongoing reduction in ability to profitably exploit productive labor capacities lead this excess capacity to become increasingly susceptible to crises of effective demand due to chronic overproduction. Consumption must then be proportionately integrated into the reproductive circuit of value, leading to a rise in service sector employment: an industrialization of consumption. Stagnating output following this bind of overcapacity leads to an imperative to lower the costs of production to the absolute floor. There are significant wage differentials between workers in the core and periphery, which are structurally required for capital reproduction, as they form the base of mass consumption which enables these value chains to be realized within the borders of the Global North. But, as the progressive immiseration described in section 3 demonstrates, we are approaching real limits in the capacity of this form of globalization to successfully realize the values latent in the global productive forces, as wages stagnate in the Global North and workers are beset on all sides with predatory capitalists cutting away little pieces of flesh.

With this understanding, it becomes more clear the exact nature of the fear lying behind the rushed calls to resume normal economic functions than the largely performative demonstrations of the Reopen protests: the entire edifice of world accumulation depends on every knick-knack making its way from the periphery through the Amazon warehouse into the hoards of merchandise we call homes in the imperial core. The backdrop in the rise of the “essential worker” reveals a widespread wave of actions taken by workers on their own initiative to combat the clear and present dangers to their health by being forced to continue work in the pandemic. Between March 1 and April 28, there were at least 151 wildcat strike actions, as can be examined in this essential COVID-19 strike wave map from Payday Report. The planned strikes and walkouts in Amazon fulfillment centers have been well-documented, from an instance on April 21 where 300 workers called out of shifts at 50 fulfillment centers, to the May 1 strike plan joined by Whole Foods, Instacart, and Target workers, demonstrating emergent coordination taking shape among workers in retail, distribution, and shipping centers within the industrial sector across capital owners. This is a strength in the present moment, as these are precisely those sectors increasingly prominent in labor market activity in the ongoing trajectory of the US as a highly-financialized service-heavy economy. Within the distribution and transportation industries, multiple instances of truckers taking the tactic of “slow roll” actions to protest dropping wages and low freight rates by either disrupting traffic on interstates to a crawl or encircling capitol buildings, as in Phoenix, AZ and Austin, TX. Public transportation workers and bus drivers have also demonstrated, as in a bus driver’s strike in Birmingham, AL, and a transit workers’ walkout in Greensboro, NC after coworkers tested positive for COVID-19. Not all of these escalations in worker militancy are proceeding unopposed: sanitation workers in New Orleans, all hired through a temp agency, who went on strike to demand hazard pay, sick leave, and proper safety equipment were all fired and replaced with prison labor making $1.30 an hour.

Industrial manufacturing sectors have also seen their fair share of struggle. Between March 19-20, workers in an automobile manufacturing plant in Detroit, MI shut down operations after infections emerged in the workplace. In this mainstay of the Rust Belt, hundreds of FCA Mack Engine Plant workers also walked out on the job over safety concerns, and on March 18 in nearby Sterling Heights, MI workers at a Chrysler plant went on strike over the same concerns. On April 20, workers at the Boeing factory in Renton, WA refused to show up to work, surely a detriment to a cornerstone manufacturing company for US capital that in recent history has seen ongoing problems of stymied growth beyond the 737 Max crisis of last year. In other production spheres of the domestic economy, a fixture of the present configuration of relative social stability has been the food sector, most notably that of meatpacking and slaughterhouse workers. COVID-19 has been found to spread twice as fast as the national average rate in US counties with major meatpacking plants. These counties accounted for 10% of all new cases reported from April 28 to May 5, primarily affecting rural regions where many of these plants are concentrated, away from the initial urban outbreak epicenters, affecting regions notorious for high poverty rates well above the national average and inadequate healthcare infrastructures. In one of the only actual invocations of the Defense Production Act to date, on April 28 Trump signed an Executive Order to keep meatpacking plants open and workers active in the facilities in order to mitigate potential disruptions to food supply chains. 

Prior to this, workers in meatpacking plants across the US engaged in conflicts to deal with the health hazards of their environments. As early on as March 23, non-unionized workers at a Perdue Chicken plant in Kathleen, GA went on strike, with employee Kendaliyn Granville saying of the situation, “We’re not getting nothing — no type of compensation, no nothing, not even no cleanliness, no extra pay — no nothing. We’re up here risking our life for chicken.” In Greeley, CO, on April 1 approximately 1,000 workers, largely migrant laborers, walked off the job at a 4,000 person JBS processing facility. On April 15, Tyson Fresh Meats workers in Waterloo, IA staged a sick-out where hundreds refused to work. In response to the Executive Order, workers have been responding as needed. On May 1, a Tyson plant in Dakota City, NE had to slow production down due to a high degree of absent employees. Workers are quitting en masse at Smithfield Foods Inc.’s meatpacking plant in Sioux Falls, SD, following a wildcat strike by 50 workers at a Smithfield plant in Crete, NE on April 28, the day of Trump’s order. In response to the potential unrest and risk of infection, Nebraska state health officials decided to simply stop reporting case numbers as they arise. Just recently on May 14, a Tyson chicken processing plant in Wilkesboro, NC has been forced to shut down twice in one week due to high rates of absenteeism. 

It is easy to see then how crucial economic reopening, ensuring a “normal” state of exploitation, is for the maintenance of capitalist reproduction at present, already taking a hit that will endanger it in the future in a still-to-come full realization of the general crisis. There is evidence of endemic misreporting and manipulation of data on negative tests, both at the CDC and in many states, to paint a portrait of successful containment and encourage reopening. The appearance of worker actions in these spheres are very much undertaken out of the immediate necessity of maintaining health in the face of endangerment, but could quite easily spill over into a generalized awareness of the capacity of an embedded workforce to bring capital to its knees, should the need arise in the future. This still, however, remains a resurgent front of the worker’s movement completely contingent upon the instability of the present situation, and cannot yet be said to be the only front important to the development of the struggle to come as the crisis develops. Before inessential businesses are allowed to resume operations, “essential workers” constitute a possible strategic bottleneck, a fact recognized and taken into account in the current strike wave, with many workers using the boss’s propaganda against them. But the high degree of unemployment guarantees an opportunity for capital to liquidate troublesome workers, and the possibility that unemployment could stay high for some time with little promise of future relief from federal funds signals an extremely competitive situation for workers to stay “essential,” lest they be expelled once capital regains its footing. These are not the only sites of struggle, however, as things heat up in the now-vast sphere beyond the workplace.

Tenant struggles here can be seen as a site of struggle for both those with “essential” jobs or are still working from home and for the masses now rendered jobless, as many of the nearly 40 million unemployed are still expected to pay rent for shelter. With grim prospects of a job market recovery in the near future, the downward pressure this will exert on wages will manifest as deeper rent burdens for many. The tenant movement is having a clear moment in the inability of municipal, state, and federal governmental authorities to sufficiently mediate the class conflict between the proprietary appropriation of surplus by capital through landlording and the inability of laid-off tenants to pay rent, lest they forego feeding themselves and their families. This faultline really exposes the central contradictions of capitalism: because the danger of spreading infection is so severe, people are unable to work which, under capitalism, means they can no longer afford housing, at precisely the moment when society as a whole needs to be sheltered. While the inability to pay rent poses a challenge to the traditional strategy of a rent strike, where the tenant organization’s leverage is withholding the rent with ability to pay, organizations across the US, largely in urban centers, have mobilized and worked with tenants to strategize coordinated strike actions

The Autonomous Tenant Union Network quickly released a pandemic-specific organizing toolkit, as did some of its largest bastions, the Philly Tenants’ Union, LA Tenants’ Union and SF Bay Area Tenant and Neighborhood Councils, which are both COVID-19-related and generally applicable. These autonomous tenant unions have recently grown very fast. One of us organizes with Bay Area TANC and we can confidently say that our membership has quintupled since March. New autonomous unions have sprung up in a number of cities; individuals we’ve been in contact with have initiated unionization campaigns in new cities, laying the seed for an eventual grouping. New councils of tenants who all share the same landlord have formed within the unions and existing ones have been reinvigorated. Many of these groupings are in the process of organizing fellow tenants, agitating against their landlord, and openly struggling to extract demands from landlords such as protection from eviction, rent reductions, and full rent cancellation. Many state and local governments have passed a patchwork of injunctions, perhaps freezing evictions or allowing tenants to delay their rent for a range of months, all contingent on a hopeful but likely delusional scheduled return to normalcy sometime this next summer. As of writing, no jurisdiction in the country has moved to fully cancel or forgive rent for the period of the state of emergency, the only measure that will keep people securely housed long-term. And many existing measures are rather weak protections, requiring all sorts of means-testing and documentation, relying on court systems being dormant due to COVID-19 rather than explicit legislative language, or building in backdoors and loopholes for landlords to evict or take action to collect on rent by turning it into debt subject to collections agencies. In truth, the protections are quite uneven, which has granted room to maneuver in some areas, such as Alameda County in the Bay Area, but much less so in others; this crapshoot of legal relief has as much effect on the success of organizing as anything else. These measures are all temporary and will likely require extending as the economic and health crisis surely will not be resolved. However, which states and localities actually grant the extension is up in the air, and likely the kinds of measures and extensions adequate to deal with the precarious situation so many find themselves in will depend on the organized pressure that such tenant unions can exert. While this growth is encouraging, this iteration of the tenant movement is still very nascent and finding its legs. 

This new emergence is a double-edged sword. On the one hand, there is little in the way of existing bureaucracies mediating the activity of the “rank and file” as in the labor movement, which have proven time and again to be timid, conciliatory vehicles that are often outright obstacles. Without such an ossified husk of previous struggles standing in the way, the nascent tenant movement can grow on terms set by tenants themselves, including more flexible autonomous structures, resembling more the “earlier” stages of workmen’s associations but with the benefit of hindsight. On the other hand, the crisis of rent defaults is massive and unprecedented and the larval class organization that exists and is currently being built is not capable of rising to the occasion and shaping the course of things. In addition, a variety of advocacy and direct service nonprofits, insisting on petitioning the state, are very involved in these matters, steering the demands and messaging into models that fit their structure and fundraising needs. This low development of class composition is insightfully discussed by Justin Gilmore, a comrade in TANC. 

While we, as tenant organizers, think that a measure of formal organizing, to aid in coordinating solidarity and amassing maximum impact, is the best route to the construction of a viable and toothed tenant movement, there are a number of exciting developments that are more spontaneous and sporadic. In New York, 12,000 signatures appeared on a pledge to withhold rent, loosely organized as an online petition. Strike activity amongst less organized pockets of tenants kicked off across the country and in Canada kicked off in April and May, possibly numbering in the thousands. As discussed above, nearly a third of tenants did not pay rent in April, a significant uptick. The other side of housing struggles, that of ending houselessness and soliciting or expropriating housing for this purpose, has had some significant developments as well. Earlier this year, Moms4Housing, a campaign of black homeless and marginally housed mothers and their children, took over an empty home in West Oakland, in their words “evicting the speculators.” They eventually had to resort to eviction defense shifts staffed by community supporters as the Alameda County Sheriffs menaced them with threat of eviction, which was eventually carried out with the brandishing of assault weapons and armored vehicles early one morning. The moms were later able to come to an agreement to purchase the home with the landlord. Inspired by this brave inhabitation of empty real estate, a group of unhoused people in Los Angeles called Reclaim Our Homes took over 12 houses in a 163-house tract owned and left empty by Caltrans, California’s transport infrastructure agency, a week before the shelter-in-place order. State police then stationed themselves throughout the neighborhood to intimidate the reclaimers. In Chicago, a group of rent strikers and unhoused people took over a building owned by Deutsche Bank and turned it into a shelter for people experiencing houselessness and a community mutual aid hub. Such instances are placed in their historic context of an illustrious proletarian tradition of housing liberation by some other TANC comrades, Julian Francis Park and Hyunjee Nicole Kim. 

These are relatively small and infrequent actions, reflecting the extreme risk that squatting and expropriation requires and the low capacity to sustain long-term support. The eviction defense for Moms4Housing brought out over 300 people, many of whom eventually had to go home, opening the way for the militarized police to come around early the next morning. This enthusiastic volunteer base is encouraging, but for now the state and rich speculators can afford to wait it out. This thorny and dangerous practical problem is the exact impasse generally facing nascent proletarian class compositions as they slowly coalesce into intermeshed movements capable of real actions that secure gains. In order to shift the balance of class forces decisively in our direction, the ability to sustain strike actions and expropriate and defend housing and other resources will have to be built up. These are daunting prospects, but there are latent and unexercised potentials in a tenant movement, centered around autonomous unions and councils composed of tenants, linking up with movements of the unhoused and landless. As hard to imagine as this is now, it is something that will become increasingly necessary as more and more people fall into housing insecurity by high rents and brutal evicters, get displaced into worse housing farther from their jobs and eventually become homeless. In truth, tenants, like all workers, are virtual paupers in waiting, easily expelled and replaced by the shifting needs of capitalists and property owners only to then face an increasingly policed and privatized urban space that pushes them to the absolute margins, joining the ranks of the disposable sleeping rough under freeway overpasses. Rent strikers are essentially squatters in the eyes of landlords, approaching that precarious place of living on another’s land from the other side of the unsheltered by expropriating a house for themselves. There is no clear path or formula, but building a strong and militant base, tied together through shared struggle and solidarity, can perhaps hit a critical transition point and become a flexible movement, with well-tested tactics to seize housing and ably defend it.

The situation has seen a spur in an already growing sector of class struggle in the US, and the hits are indeed impacting landlords, perhaps forecasting a similar concentration of property in the rental market as we saw in the aftermath of the 2008 crisis. Given the centrality of rentier capitalists to the US economy, the cancellation of rent as a demand and potentially realizable action poses a threat to an entire sphere of capitalist reproduction. The construction of housing in real estate development and growth of a population of renters is an increasingly vital sphere of industry for the reproduction of capital domestically, as loans and credit continually flow into these sectors driving bubble expansions of speculations and asset valuations, propped up by the appropriation of surplus value in these assets through interest on loans, the whole edifice only concretely backed up by the continual appropriation of wages through rent and loan payments. The possibility of a prolonged period of defaults would roil the entirety of the real estate market, a contagion that could rapidly work its way through into a generalized financial crisis in a similar way that brought the global economy to the brink in 2008. This is why state actions themselves cannot muster the political will for any response other than rent repayment plans and the accumulation of rental debt to tenants already unable to pay, for any rent cancellation cements the collapse that is already forming.

To return once again to the question of war, the disintegrating symbiosis between the US and China is a key international development signalling the erosion of the consensus arrived at in the late 20th century achievements of capitalist globalization. The previous year’s trade war remains in negotiation, and following the efforts of the US to pin the blame of the pandemic on China, the value of newly announced Chinese direct investment projects into the US fell to just $200 million in the first quarter of this year, down from an average of $2 billion per quarter in 2019. As we observe the bipartisan chicken race over which party can be the most hawkish on China throughout the rest of this election year, it appears safe to say we have long passed the signal point of arrival for the modern Cold War with an ascendant capitalist counterpower. Countering US smears that China has failed to deliver on “promised reforms,” President Xi Jinping has recently said that China will no longer seek attempts at a planned economy, a predictable outcome and the overdetermined culmination of decades of liberalization and global-integration that has been China’s trajectory since at least 1978. China, itself experiencing industrial restructuring along the same lines as the systemic deindustrialization in the US, is making attempts to transition to a more service-led economy along the lines of the more developed capitalist core economies. Much of the tension of this attempted transition can be seen in the ongoing internal problems of expansion and overcapacity occurring in the Chinese workforce, as wage gains after the post-2008 stimulus efforts gained by a strike wave from restive labor flatlined following the 2015 collapse of the Shanghai stock market, making export surplus increasingly vital to the national capital, and an aggressive position on trade conflicts with the US a matter of necessity. Technological dominance plays a crucial role here as well, as last year, for the first time, China surpassed the US in international patent applications, threatening the axis of US dominance in the tech sector through appropriation of surplus profits by way of intellectual property rents. 

The rhetoric of politicians in the US often frames the pandemic as a war with the “invisible enemy,” and bipartisan hostilities towards China are greatly intensifying. As many analysts, commentators, talking heads, and even the IMF are already declaring this to be the worst economic downturn since the Great Depression, it escapes no one’s memory, despite the poverty of bourgeois society’s historical consciousness, the rejuvenating effects of war by which the US was able to emerge triumphant after that crisis. As we illustrated above, however, this immobile expansion of value, globally-integrating interests of the capitalist class, and internationalization of production, as well as the paradigm of nuclear-capable militaries, make the possibility of a hot war conflict between inter-imperialist powers not quite tenable, much less politically feasible, at least in the immediate term. With globalized expansion of productive capacity and the internationalization of trade flows, a major hub of production that has stayed prominent within the US and central to its internal expansion is the defense industrial base. Often a focus for demonstrating the disparity in public investment into social programs, the defense industry remains a leading field for the US economy. It is interesting to note, however, how the military-industrial sector itself has undergone a degree of equalization in production conditions and predominance of financial operations on par with the general trend of industry in global economies. The sensitivity of defense companies to capital markets and investors presents us with a militarization operating in a distinctly international context, far from the clashes of nations we fear in the present with increasing hostilities between the US and China. 

The global landscape of war exists in the shadow of nation-states now ambiguously attached to national capitals, an internal tension arising from the contradictions within capital’s tendency to expand beyond any containers. The national bourgeoisie are defined best in terms of proximity and intermeshment with a given central bank and banking system required for firms to retain stability, yet increasingly manage investment portfolios much more global in practice. The practical maintenance of the national capital is now impossible without tending to the interpenetrating global networks of trade, supply chains, and flows of financial capital. Currency valuations hinge on bond markets and treasury securities, the asymmetrical organization of production and circulation activities that have resulted from the contradictory relations of value-determination give us a world of property alien to itself and yet interdependent. Inter-imperial conflicts between great powers appear to be complicated by the contestations between capitals untethered to any one state. Even the apparent autonomy of the US Federal Reserve’s actions in the lead up to and wake of this crisis find themselves beholden to maintaining the fragile entanglements of a capitalist reproduction process in stasis.

For all this, however, a so-called “deglobalization” is indeed making itself an established presence through the disintegration of the order established by decades of international moves towards expansive liberalization. While the “trade war” between the US and China may have had the most immediate impacts and grabbed the most headlines, the November 2019 OECD Economic Outlook Report maps out a global economy experiencing trade disputes as a growing international trend, ushering in declining investment flows from a 4.33% annual growth rate in Q4 of 2017 to just 1.52% in Q2 of 2019. The shutdowns in travel and further contractions in investment brought about by the disruption of the pandemic prompted Henry Kissinger to pen, in an op-ed published in the Wall Street Journal, that “the pandemic has prompted an anachronism, a revival of the walled city in an age when prosperity depends on global trade and movement of people.” While the old guards of empire may now be recognizing such developments in print, the breakdown of the international consensus has been an established trend dominating the preceding years’ geopolitical movements, as can easily be seen in the intensification of border regimes to engineer suitably structured national labor markets amidst mass immigration. The manifestation of these trends into victorious democratic seizures of executive power over legislative stasis in core economies is certainly not merely the fault of the pandemic. 

The signal year 2016, with the victories of Trump and the Brexit referendum, cemented a set of reactions not previously visible from the surface veneer of liberalism’s global hegemony. The center has consistently failed to hold as it is overcome by the depth of the crisis faced by capitalist reproduction today, and panics in the face of another catastrophe that threatens to make this crisis of legitimacy irreversible. Even in stimulus efforts aiming to hold an economy headed towards depression together, fractures are emerging in the institutions of bourgeois rule. Notably, the crisis in the deteriorating Eurozone refuses to abate, as Germany’s constitutional court may bar Bundesbank, the German central bank, from participating in the ECB’s multi-trillion bond-buying program, prompting the ECB to either take legal action themselves to bring Bundesbank back into the program or bear the burden of making up their quota without the largest shareholder in the ECB. This comes as recovery strategies are divergent across core economies, as Kristalina Georgieva, managing director of the IMF, has advocated for systemically important banks to suspend dividends and stock buybacks to shareholders to maintain buffers of retained capital in order to weather the crisis ahead, in direct conflict with the interests of the speculators, investors and corporations that subsist off these dividends, between capital as such and the cohort of particular capitals composing it, a sure sign that rifts in the global bourgeoisie will intensify in the conflicting interests that such measures would provoke.

While we observe these tensions forming amongst the bearers of capital, it remains more likely that it is, in fact, the class war that is in the most danger of becoming a hot conflict in the near future, and that the coalescing Party of Order is indeed aware of this and the measures that will be necessary to protect capital throughout this crisis. Defense industry production has shifted largely into the production of surveillance technologies developed from knowledge gleaned in the urban conflicts of insurgent warfare characteristic of the Forever Wars in the Middle East. Already in the pandemic, a surveillance apparatus has been rolled out for trial in Baltimore using aerial capabilities, the location surely not a coincidence, and in India a state-backed surveillance program, designated now for contact tracing, is underway. The potential mission creep of contract tracing is obvious, as it entails tracking one’s movements and social affiliations, and has already been actualized: police in Minneapolis are using contact tracing technology to map out the social networks of protestors there. The increase in military capacities at home is part of a broader feedback loop tendency of capital accumulation in this industrial sector. Military spending produces new use-values, but not posited directly to the future production of value. This depends on the specific application of these means of destruction. In the case of military force to secure domination of a raw material input for production processes, we can see a more direct path to value reproduction, though still not reproductively integrated itself. Military spending does, however, tend to increase the rise in the organic composition of capital, and thus the growth of the industrial reserve army, reproducing its own use-value by producing that necrotic and unruly surplus which it comes to police and incarcerate. It is no coincidence then that outside of imperial implementations to secure raw material inputs for production, military spending and the defense industries find productive expansion in surveillance technologies developed in insurgent zones abroad finding new homes in application to domestic populations who are increasingly rendered surplus. This build-up of military weaponry and surveillance tech, the circulation of counterinsurgency tactics, and the global institutional interpenetration of police and militaries constitutes a particularly menacing excess of enforcement capacity, mostly on reserve but able to muster concentrated force with increasing agility and itchier trigger fingers. The arsenal of the dictatorship of the bourgeoisie has historically and continually cut its teeth on people of color domestically, particularly black people in the US, and various colonized peoples in the periphery. This process then structures the ongoing processes of racialization that inflict gratuitous violence against people of color and functions to recompose the proletariat into a stratified mass of effectively segregated populations.

The prison is increasingly a site of the present order’s crisis of legitimacy as well, and a key area in the racialized geography of the pandemic’s impact. Prisons in the US are already epicenters of infection, one example being seen in Lompoc Federal Prison in California, where 70% of inmates have tested positive. Women’s prisons in Florida have become epicenters for high infection rates across the board. At the Yakima County Jail in Washington, 14 inmates escaped in late March following the state’s declaration of an emergency stay-at-home order. Throughout April, inmates in Cook County jails participated in a series of actions, from hunger strikes to uprisings and attacks on guards to a class action lawsuit, to demand COVID-19 testing, soap and face masks, end of the use of bullpens to group inmates in close quarters and even early release back into the community. On April 30, ICE detainees in Adelanto, CA went on hunger and work strikes to protest lack of disinfectants and general health measures. This was certainly to be expected, as in Italy at the outset of the emergency declarations widespread jailbreaks occurred, with such instances as a revolt at Foggia Prison, an escape following the assault and kidnapping of guards in Pavia, and an uprising at Dozza Prison, just to name a few. While these by no means can capture the full scope of the unrest happening behind the walls of capital’s modern system for the brutal domination of those rendered surplus, the cracks in the penitentiary walls are growing, and with these capital’s claims to legitimacy as it struggles to contain and mitigate its inherent antagonisms.

The brutality of the struggle we face moving forward is already making itself apparent to us beyond the mass death of the pandemic and the containment measures the state has since abandoned. As economic functions resume in the reopenings, the “pent-up demand” sought after by hopeful economists is revealing itself to be pent-up bloodlust, the collisions of fragmentary and alienated social relations in crisis taking precedence over any economic theory of “rational actors.” Three teenage workers at a McDonald’s in Oklahoma City, OK suffered gunshot wounds as a woman opened fire on them for telling her that the dining area was closed. A security guard at a Family Dollar store in Flint, MI was murdered by a woman after asking her to put a mask on before entering the store. A black man in Brunswick, GA was murdered by two white men in broad daylight on unfounded suspicions of theft, sparking local protests and demands for prosecution. Racialized extra-judicial police executions have remained consistent despite the crisis, as seen most notably in Indianapolis, IN, San Leandro, CA, and Minneapolis, MN. The bare violence defining American life, well in the public eye for the better part of the past decade, has not ceased or slowed in deference to the pandemic.

The previous cycle of riots that erupted in Ferguson, MO and Baltimore, MD now have reasserted themselves with a vengeance. In Minneapolis, following the execution of George Floyd, a protest of thousands followed, and those present justly sought to exact a proportionate response in kind. The ensuing destruction of police cars, the fog of tear gas, the ripping of rocks and rubber bullets amidst barricades of steel and shopping carts all made national headlines in the hours of their unfolding. Over the week of May 25, the rapid shift from riot to insurrection took hold, as a siege of the MPD 3rd Precinct resulted in cops fleeing, having exhausted their ammunition, with the looting and incineration of the station following on May 28. That night, the entire country learned that we can burn down the strongholds of the police if we are bold and numerous. The following weekend, protests erupted across the country, at the time of this writing they are to the count of 380 cities across the US in all 50 states, and many countries across the globe in solidarity; protests often led by black youth. This moment has already broken numerous precedents, and there are many developments worth discussing, but things are still very much in flux. It is clear that no party is in a position to authoritatively predict anything, as both the police apparatus and the rioting milieu are currently testing their own limits and capacities, so we will just make a few comments. Actions have quickly escalated into direct confrontations with police, the lines of America’s streets now lined with the burning husks of police cars and canisters of CS gas. Journalists are now consistent targets of the police and military, all precedents for domestic conflict are being breached as the forces of order seek to control the narrative and enforce compliance. Following the explosion of 50 protests across the country on May 29 alone, 17,000 National Guard troops have been authorized and deployed in 23 states, police forces in metropolitan regions have consolidated to the core sites of struggle, and the police have escalated their brutality as the threat to the power of heavily ideological policing institutions bubbles to the fore. Following the murder of Breonna Taylor from a no-knock raid by police in Louisville, KY, which set the current uprising there in motion, police there have already executed another unarmed black person, David McAtee, amidst the uprising. At the time of writing, it appears that there have been 7 verified murders of protestors at the hands of police so far, a number that may not give the full picture, given the chaos of information. In addition, 11,000 people have been arrested across the country in the span of a week; in comparison, 4,500 protestors were arrested in 5 months during the Hong Kong uprising. 

“Outside agitator” narratives are on the rise, the nation’s liberal bourgeoisie lining up in lock-step with the Trump administration’s narrative in an effort to divide what is demonstrably a multiracial and working-class revolt that defies the decrepit political infrastructure of an empire that has proven irreformable. Racialization processes structure the extremes of this crisis and will aim to be reinforced, as the calls to return to civility increasingly aim to diffuse any militant actions acting in solidarity across racial coalitions. Suspicion abounds, paranoia is on the rise, but the danger is certainly real. The narrative of the pearl clutchers hinges very much on the tired exasperated trope of the disenfranchised that “destroy their own communities,” however, many of the uprisings at present are targeted at the symbols of luxurious wealth of the urban core and the police occupational outposts of their communities, a geographical contour that itself must be seen as a possibly conscious attack on the racialized displacements of gentrification that surge throughout the country following 2008. The new cycle of uprisings is clearly gaining ground, following lessons from the past while quickly developing in the moment to respond to the objectively new territory that is being charted. Fire emerges as a common weapon, “broken windows” deliver on the nightmare urbanism promised by the architects of mass incarceration, and non-violence is quickly discarded in favor of fluid but combative tactics. This already makes it apparent that these intense conflicts will be a persistent trend, as continually escalating expressions of political force in the pandemic crisis, and indeed the only option in many instances still, as proletarians treated by capital as externalized costs seek leverage in a situation they never chose. 

To the extent there is an explicit demand, it is for cities to defund their police departments, which is already being conceded in Los Angeles, though only with relatively slight cuts. In truth, these protests are composite formations, with multiple characters. Some very much treat the gatherings as liberal protests, with particular choreographies, symbolism and messaging, and goals which are campaigned for through soliciting allies in reformist politicians, reflecting the involvement of existing nonprofit and activist groupings. But, often at the same location and standing in some tension with the former, there exists a multiracial throng of highly agitated and mostly very young militants spilling throughout the cities. This gives fuel to those decrying the “professional incendiarism” of the white anarchist outside agitators, but any careful observer of the composition of these crowds can safely reject such framing in the majority of cases, as they are neither primarily white nor previously steeped in a political subculture in any obvious way. These “riotous elements” can be described in some instances as “circulation struggles” in which rioting is a means of “decommodifying” goods produced elsewhere to meet immediate needs. Looters might take such things as diapers or shoes. But much of the activity is not strictly goal-oriented, instead tending to look more like defiant jubilation when a risky move yields a trophy or intense and passionate street battles with a clear and dangerous enemy. The real content emerging from these struggles, as we see it, is in the fight for control over urban space, which becomes a motivation in itself. For black, indigenous, and other people of color, free movement is constrained and confined by the racist police state which continually and ritually abjects them. The police rule the streets, an inverted expression of the growing surplus populations. As long as the formations remain agile, bold and willing to flood into the cracks in the armor, by continuing to overwhelm the police lines, they are practically demonstrating the limits of the state’s ability to deploy concentrated force at will, in many cases rendering them impotent, establishing evidence on the ground of this impotence and rushing to fill the void with a new sense of collective power. 

We cannot help but note, with no claims about simple causality, that these large-scale uprisings occurred the week when real unemployment reached 23.9%. Black workers are at 16.7% unemployment as of April (most recent statistic), 2.5 % more than white workers. Less than half of black adults currently have a job. In the aforementioned St. Louis Fed study about household wealth, black households are nearly twice as likely as white ones to be unable to afford a $400 emergency. All the same, black workers make up a disproportionate 17% of essential workers (compared to 12% of total employees), particularly in jobs requiring close proximity like bus drivers or postal workers and jobs with particularly high infection risk. Black Americans are consistently disproportionately likely to contract COVID-19 in many states, with predominantly black counties experiencing a death rate six times that of predominantly white counties. In New York City, over half of people who died of COVID-19 are black; in Chicago it is 70%. This bleak portrait expresses the structure of racialized abjection in the US: black people are often the last hired and first fired in an already precarious labor force with the lowest median wages, having to accept the relief pittance the Federal government offers for the unemployed. At the same time, they make up many of the services, jobs with little sick pay that constitute the frontline of labor that the government has shown itself willing to sacrifice. It is no wonder then that the time came for further militant assertions that black lives matter.

The police seem shaken and understand the conflict in much the same terms: as a contest for space, the conquest of terrain. There is a lot of video evidence on the internet right now of extreme brutality, as well as police explicitly planning to take exceptional action to avenge the affront to their authority. Having lost some ground as these formations successfully routed their efforts at containment, many departments have had to fall back, turning to other agencies and jurisdictions. National Guard deployments are on the rise in urban areas, mutual aid agreements between nearby departments, county sheriffs and state police are in effect to help close ranks in metro centers, the FBI has been spotted wearing fatigues and sporting assault rifles, and prison riot suppression “specialists” from the Federal Bureau of Prisons have appeared in a number of places. There is even speculation of the use of private military contractors. The Border Patrol has been deployed to Washington DC, which lies within its expansive 100 mile border zone jurisdiction, a worrying development as the CBP retains the right to warrantless searches and seizures in violation of the 4th Amendment. Many talk of rumored future military deployments if this all reaches a zenith, debating back and forth about its legality under the Posse Comitatus Act, with the “liberal” New York Times publishing an op-ed by Sen. Tom Cotton calling for “restoring national order” by sending in the military. Numerous fascistic vigilantes have come out attempting to harm protestors, mostly getting repelled by selfless and decisive takedowns. Nonetheless, courageous protestors are refusing to give in. The policing apparatus remains overwhelmed and unable to quell the energy, as of writing. The riots are sure to continue to be a presence as the crisis deepens. An empire in decline will see such fracturing bursts of violence and carnage, the social body ripping itself apart as crisis exacerbates the already growing tendency of capital to find means of functioning despite its failing reproduction. An asymmetrical war of maneuver is fully in motion. The police must be treated as occupiers and engaged as such. We are in for a long and hot summer, and a year that still has yet to fully unfold.

The war we face ahead will be one unlike those experienced by movements that came before and sought to transform society, to revolutionize the social relations upon which reproduction is founded. We may still sing the songs and wave the flags of dead generations, but their ability to communicate to us beyond the grave is limited, and these transmissions may only serve us in the practice of engaging the class struggle as we now experience it, as it is already emerging in advance of and from this crisis. The current struggles themselves might not yet have cohered into specific, focused forms, but the mistake must not be made to merely transpose revolutions of the past onto the struggles of the present. To prefigure fixed forms of appearance of these social relations risks giving into a mere critique of the mode of distribution that perpetuates the antagonism of these social relations, themselves constituted by an alienation specific to the organization of production and exploitation in society, one that exists for its own sake and always aims to expand beyond its own limits according to the dictums of valorization. The arrival upon these barriers grinds the engine to a halt while the gas is still floored, so to speak. From this stasis, the quasi-independent existences of these social relations are then thrust into motion, encountering each other in this environment of alienation, our social constitution encountering us in the determinate conditions that created this form of alienated socialization, appearing as an objective constraint. This encounter of a developing subjectivity as a political agent within the objectivity of its situation becomes a decisive factor in such moments when continuity is called into question. We must reject the reified social roles that are congealing into universal death-masks.

The consciousness won in struggle, however, must be such that the causal relation of determined circumstance is revealed as the continual incorporation of the preceding phases of practice in struggle. The exercise of practice in this struggle produces the experience by which successive grounds can be gained as struggle advances. Experience will neither appear to us readymade, nor be gained all at once, but instead by degrees, as we engage in perpetual conflict with the unexpected. War is the haven of uncertainty, and it is these very moments of crisis where the contingencies exposed by the failures to guarantee reproduction clear space for a political contestation of classes and a potential shift in the balance of forces moving forward. It is the waste and refuse of capital today, an accumulated surplus of dead labor that can now only be set in motion into a speculated upon future in increasingly fictitious forms, constantly subject to violent disruptions, where these proprietary claims on value evaporate as illusions of a material reproduction are further shattered. The material production of value feeding these great chains of money-capital and proprietary capitalists always must remain just enough to grease the gears, though it becomes increasingly improbable, subject to fits and starts, devolving into a massive crumbling as soon as this shutdown initiated an impediment to this motion. We should not overestimate the termination of capitalism just yet, but there is a necessity to be able to demonstrate how the perpetuation of “extra-economic” coercion on the part of the bourgeoisie will have to be amplified, and how best to strategically respond. Hence the surge in insurrectionary uprisings against police, the rapid enhancement of their force in retaliation, the rise of a proto-fascist movement, the surveillance of striking workers; in short, the escalation of the smoldering class war.

Colonialism and Anti-Colonialism in the Second International

Karl Marx’s own ambiguous and sometimes contradictory views on colonialism meant that the Second International would debate over the correct view on the matter. Donald Parkinson gives an overview of these debates, arguing that Communists today must unite around a clear anti-colonial and anti-imperialist program. 

Reactionary political cartoon. Reads: “Social-Democracy is against world politics; against colonies, against the army and navy!”

Today, when Marxism seems to be under constant intellectual assault, we hear the claim that Marxism is a Eurocentric ideology, that it is a master narrative of the European world. It could be tempting to simply dismiss this claim on its face. After all, most Marxists today live in the non-European and non-white world, inspired by the role Marxism played in anti-colonial struggles. Yet we should always pay attention to our critics, regardless of how bad-faith they may be. They can help us understand our own blind spots and weaknesses and better understand ourselves. As a result, we should take the question of Eurocentrism seriously and engage in a critical self-reflection of our own ideas. A closer look at both the works of Marx and the history of Marxist politics tells us that there were indeed Eurocentric strains in Marx’s thought. Yet through its capacity to critically assess itself Marxism has, to varying degrees of success, overcome its Eurocentrism to develop a true universalism, against a false universalism that only serves to cover for a deeper European provincialism. 

Marxism developed in Europe as a worldview designed to secure the emancipation of the world from class society. This is the source of internal tension within Marxism: on one end there is the universalist scope of Marxism, an ideology designed to unite all of humanity in a common struggle. On the other end, there is the source of Marxism in the continent of Europe, an ideology that was shaped by the specific processes of capitalist development that propelled Europe into an economic power standing above the rest of the world. It would be foolish to simply dismiss charges that Marxism contains Eurocentric elements that exist in tension with its universalism. There is no better example of these tensions in Marxism than the different views on colonialism within the movement. 

Colonialism in the history of Marxist thought served as a challenge for Marxism to overcome its own Eurocentrism. Within the works of Marx one can find different approaches to colonialism that could be read as apologetic to colonial expansion or firmly opposed to it, supporting the struggles of colonized people against their dispossession. As a result, the followers of Marx who formed the mass parties that came to be known as the Second International did not have a single position on colonialism that they could take from Marx. There was instead a series of often contradictory positions on colonialism within his work that provided justifications both for supporting colonialism and opposing it. There was also a theoretical heritage within Marxism, economistic developmentalism, that would be used to justify colonialism in the name of socialism. 

To better understand these tensions in Marxism, we should examine Marx’s views on colonialism and the first major debates on colonialism in the Second International. These debates are an important part of a greater historical narrative, in which Marxism developed as an ideology in Europe and became the siren song of countless anti-colonial revolts against European domination. Marxism was able to overcome its initial Eurocentrism, but not without a struggle internal to itself and its intellectuals. In better understanding the history of this intellectual struggle, we can better identify the theoretical errors that held Marxism back from becoming a truly universalist worldview, which could serve as a political creed for the emancipation of the world, not only Europe. 

Marx on Colonialism

To begin, it is necessary to look at Marx’s own views on colonialism and their development over his lifespan. Marx’s views on colonialism were never straightforward, and taken as a whole can be seen as inconsistent and contradictory, leaving room for interpretation. It is this openness for interpretation that allowed colonialism to be an open question for his initial followers. Within Marx one can find, on the one hand, a view of economic development and historical progress suggesting that European colonialism was a harbinger of progress, bringing the “uncivilized world” into “civilization” by laying the seeds for capitalist development and therefore proletarian revolution. And on the other hand, one can find in the later works of Marx the beginnings of an anti-imperialist and anti-colonial politics.  

In his well-known Communist Manifesto, written in 1848, Marx comes across as almost a colonial apologist of sorts, pointing to the rise of the capitalist world market as an accomplishment of a historically progressive bourgeoisie, and colonialism as a means through which this world market is established: 

The bourgeoisie, by the rapid improvement of all instruments of production, by the immensely facilitated means of communication, draws all, even the most barbarian, nations into civilization. The cheap prices of commodities are the heavy artillery with which it batters down all Chinese walls, with which it forces the barbarians’ intensely obstinate hatred of foreigners to capitulate. It compels all nations, on pain of extinction, to adopt the bourgeois mode of production; it compels them to introduce what it calls civilization into their midst, i.e., to become bourgeois themselves. In one word, it creates a world after its own image.1

Referencing “Chinese walls”, Marx strongly suggests that England’s First Opium War against China was in the long run historically necessary and progressive, bringing a “barbarian nation” into “civilization”. For Marx in 1848, colonialism wasn’t so much something to be condemned and battled, as it was part of a historical process through which capitalism would conquer the world and create the necessary pre-conditions for a communist future, with all nations passing through a similar route of development. However, with time, Marx’s views on the matter would develop. 

After moving to London in 1849, Marx would take up a career as a journalist and wrote a series of articles on non-western societies. One of the first of these was the 1853 piece The British Rule in India. In this article, Marx expresses sympathy with the victims of British colonialism in India, while at the same time seeing British imperialism as essentially progressive, claiming that 

“English interference, having placed the spinner in Lancashire and the weaver in Bengal, or sweeping away both Hindu spinner and weaver, dissolved these semi-barbarian, semi-civilized communities, by blowing up their economical basis, and thus produced the greatest, to speak the truth the only social revolution ever heard of in Asia.”2 

Marx suggests that through its colonial process, the British are essentially bringing a stagnant and backward society into history, and only through its interference and disruption of this social formation can India become a real actor on the world stage of history. However, this one-sided view would not remain consistent in Marx himself. The conclusion to his 1853 series of articles on India, The Future Results of British Rule in India, would argue for a social revolution in Britain to challenge colonial policy and also point to the possibility of a movement for national independence from British rule. He would also condemn the “profound hypocrisy and inherent barbarism of bourgeois civilization” which “lies unveiled before our eyes, turning from its home, where it assumes respectable forms, to the colonies, where it goes naked.”3

Marx’s ambiguity here can be seen as a result of what the scholar Erica Benner calls a “two-pronged assault on the conflicting reactions of British MP’s to the government-sponsored annexation of ‘native’ Indian states.”4 On one side of this conflict were reformers who denounced the colonization as a crime pure and simple, while on the other end were those who saw colonialism as a historical necessity. For Marx, the former were ineffectual moralists while the latter simply apologists for bourgeois rule under the guise of patriotism. Marx sought to stake out a position between these two camps. To simply morally condemn colonialism seemed to suggest a return to a mythic pre-contact golden age, while to affirm the right of the Empire to annex India would be justifying naked bourgeois interests. By seeking out a position beyond this binary Marx sought to develop a position that would be able to reap the “benefits” of colonization while still looking beyond it. 

Political cartoon referencing the British-Chinese opium wars.

In the latter years of the 1850’s Marx’s views on colonialism would develop remarkably in contrast to his earlier views. In his 1857-59 series of articles on China and the Second Opium War, any lauding of the progressive effects of colonialism in China is absent. Rather, Marx would focus on heavily condemning French and British colonialism, going so far as to gleefully report the British and French taking 500 casualties and mocking British editorialists who proclaimed their superiority to the Chinese. Marx would also espouse a more anti-colonialist position in his articles on the Indian Revolt of 1857-58, and in a letter to Engels in January, 1858 would tell his close intellectual and political partner that “India is now our best ally.”5

In the course of the 1850s, Marx would move from viewing colonialism as progressive to supporting anti-colonial uprisings. He would likewise support independence for Ireland from Great Britain and Poland from the Russian Empire, agitating for these positions within the First International and the British labor movement. Marx and Engels both would take the position that British workers must support the national liberation of Ireland in order to fight against anti-Irish chauvinism in the labor movement. This was a development from an earlier position that Ireland’s liberation would come through incorporation into a socialist multinational Britain.6 Rather than seeing the separation of Ireland as impossible, it was now inevitable if the unity of the labor movement was to be reached. Only after the separation of Ireland from the British Empire could a multinational socialist state be formed. The merging of nations into a socialist republic would have to occur on the terms of the Irish, not the British:

The first condition for emancipation here – the overthrow of the British landed oligarchy – remains an impossibility, because its bastion here cannot here be stormed so long as it holds its strongly entrenched outpost in Ireland. But once affairs are in the hands of the Irish people itself, once it is made its own legislator and ruler, once it becomes autonomous, the abolition there of the landed aristocracy (to a large extent the persons as the English landlords) will be infinitely easier than here, because in Ireland it is not merely a simple economic question but at the same time a national question, for the landlords there are not, like those in England, the traditional dignitaries and representatives of the nation but its morally hated oppressors.7  

From this one can see the development of the Leninist position of the right of nations to self-determination. This position was able to condemn colonialism forthright, without resorting to a moralistic fetishization of traditional pre-colonial society. Marx linked the liberation of the working class in the metropole with the national liberation of the colony, creating a vision of revolution that put agency in the hands of colonized rather than resigning them to passive objects to be liberated by the working class of the more advanced nations. Engels would continue this thesis after the death of Marx in regards to India and other colonies, stating that the proletariat in the metropole could “force no blessings of any kind upon any foreign nation without undermining its own victory by so doing.” Socialism could not be brought to colonized people through imperialist bayonets; instead the colonies were to be “led as rapidly as possible to independence.”8

From this evidence it is clear that Marx (and Engels) began with a more ambiguous and even positive view of colonialism, and moved to a more critical view, developing the beginnings of an anti-colonial Marxism. Yet these anti-colonial positions were mostly found in fragments throughout letters rather than systematized in popular agitational material. As a result, when developing a politics based on the views of Marx, his followers could selectively pick out specific passages from his works to bolster positions that were apologetic of colonialism. While we should be critical of such a scholastic approach to politics, there can be no doubt that many of the Marxists of the Second International justified their positions on readings of Marx. 

“Proletarians of all countries unite.” Stage of Second International Conference in Amsterdam, 1904.

Bernstein vs. Bax on Colonialism 

In 1889 the foundation of the Second International saw the beginning of an era of Marxism without Marx, and in 1895 without Engels. The wisdom of the founders would soon no longer be a guiding light for the movement, and a new generation of intellectuals would have to carry the torch. The work of Marx and Engels, while providing a theoretical framework for questions like colonialism and imperialism, hardly provided a full, all-encompassing answer to properly deal with these questions. A single party line that could be applied wasn’t developed. It would be up to debate and deliberation within the union to determine the correct way forward. 

In 1896, a year after the death of Engels, the debate would flare up, the two most prominent voices in the dispute being the German Eduard Bernstein and the British Belfort Bax. These debates were triggered by rising tensions between Armenians and the Sultan’s regime in Turkey, with Germany poised to intervene in the Armenians’ favor. In his 1896 article German Social Democracy and the Turkish Troubles, Bernstein would argue strongly in favor of supporting the Armenians, using the rhetoric of more “advanced” nations having a historic duty to “civilize savages”. His arguments would be hard to distinguish from the rhetoric of the colonialists themselves, claiming:

Africa harbors tribes who claim the right to trade in slaves and who can be prevented from doing so only by the civilized nations of Europe. Their revolts against the latter do not engage our sympathy and will in certain circumstances evoke our active opposition. The same applies to those barbaric and semi barbaric races who make a regular living invading neighboring agricultural peoples, by stealing cattle, ect. Races who are hostile or incapable of civilization cannot claim our sympathy when they revolt against civilization.9

Bernstein would of course aim to give his blatant colonial apologism a humanitarian aspect, adding, “We will condemn and oppose certain methods of subjugating savages.”10 Yet in the end Bernstein upheld that colonialism was progressive and should be supported, that it was part of a historical process in which backwards societies would be brought into civilization. He therefore argues for German support in the cause of the Armenians against Turkey using this line of thought. 

Belfort Bax, an SDF11 theorist who, like Bernstein, was also controversial, would respond to Bernstein with the harshly titled Our German Fabian Convert: or Socialism According to Bernstein. Beginning his response by accusing Bernstein of ‘philistinism’, Bax would go on to attack Bernstein’s arguments on three fronts. The first was that socialism was not the equivalent to what the bourgeois colonialists called civilization but rather its negation, that the “civilization” imposed on colonized populations was nothing of the type socialists should support. 

Portrait of Belfort Bax

In his second point, Bax would argue that while it was correct that capitalism was a precondition for socialism, it was not necessary for capitalism to be spread to every single corner of the earth:

“The existing European races and their offshoots without spreading themselves beyond their present seats, are quite adequate to effect Social Revolution, meanwhile leaving savage and barbaric communities to work out their own social salvation in their own way. The absorption of such communities into the socialistic world-order would then only be a question of time.”12 

This would tie into the third part of Bax’s rebuttal of Bernstein, which was that rather than spreading capitalism to create the preconditions of socialism, colonialism actually gave capitalism a longer lease on life. Capitalist overproduction, an expression of its own internal contradictions, was the motor force behind the drive for capitalist nations to compete for colonial territories and engage in colonial conquests. By opening up new markets for commodities and cheap labor, capitalism would “soften” its internal crisis tendencies, hence delaying the “final crisis” that would allow for its revolutionary destruction. Hence Bax would make the direct opposite argument as Bernstein: rather than supporting colonial ventures, albeit in a “humane” manner, Social Democracy should support all resistance movements against colonialism regardless of how reactionary they may be, as their victory would increase the internal contradictions of capitalism and speed up its demise.

Bernstein’s next response to Bax, Amongst the Philistines: A Rejoinder to Belfort Bax, would primarily repeat his prior arguments: that “savage races” deserve no sympathy from socialists despite the need for condemning the most brutal forms of colonial subjugation. What exact methods of subjugation were acceptable and which weren’t isn’t clarified by Bernstein, the only clear part of this argument being that subjugation was necessary. This time Bernstein would also make references to the works of Marx and Engels, claiming that Bax was an idealist who was ignorant of what their own positions would have been on this matter. This reveals how the contradictory positions on colonialism in the writings of Marx would leave these issues up to open debate.13

The next round of debates between Bax and Bernstein would resume in late 1897, with Bax’s Colonial Policy and Chauvinism. The arguments in this piece show a development in thought in response to the positions of Bernstein, which Bernstein presented as authentically Marxist due to his upholding of capitalism as a progressive force based on free-labor spread through colonialism. Responding to this notion, Bax would argue that the labor regimes in the colonized nations were not in fact progressive regimes based on “free” waged labor, but a system which “combines all the evils of both systems, modern wage-labor and caste-slavery, without possessing the decisive advantage of the latter.”14 He would also claim that the chauvinism associated with the Anglo-Saxon domination which came with colonialism would be an obstacle to a future brotherhood of humanity, by bringing about a world culture dominated by a single ethnic group. This point would be buttressed with a claim that his stance was not merely a moral one based on abstract notions of human rights, but rather one which was based on a concrete strategy to overthrow capitalism.15 Also of importance is to note that Bax would also draw from the writings of Marx and Engels to make these arguments, countering the use of their arguments by Bernstein. 

Bernstein would respond to these arguments with a two-part article, The Struggle of Social Democracy and the Social Revolution. Here he accuses Bax of seeing no deprivations and oppression where capitalism doesn’t exist, essentially holding onto a romantic view of non-capitalist societies. Countering Bax’s argument that the labor regimes introduced in the colonies aren’t progressive and actually based on free labor, Bernstein makes the argument that these initially harsh and un-democratic regimes will naturally evolve into democratic ones as if this tendency is inscribed into capitalism itself. Regardless of the cost, for Bernstein “the savages are better off under European rule.”16

With regards to Bax’s concerns about Anglo-Saxon cultural dominance, Bernstein simply argues that this is countered by France and Germany stepping up to join in as competitors in colonialism. Even if this wasn’t the case, Bernstein sees the cultures victim to colonialism as having no national life of their own, hence being better off assimilated. Not only is this argument obviously chauvinistic in acting as if only Europeans have an authentic culture, but it acts as if the same critique that Bax makes wouldn’t also apply to European dominance and not just Anglo-Saxon dominance.17

Also key to Bernstein’s reply to Bax is his rebuttal of the claim that opposing colonialism will hasten the “final crisis” of capitalism. Bernstein argues against the idea that capitalism will collapse due to its internal crisis tendencies, and argues instead for gradually reforming capitalism to transform it into socialism. It was through this argument that Bernstein would find himself in a political camp that completely diverged from the revolutionary Marxism of the SPD majority, his camp in the party being labelled as “revisionists”.18 Bernstein began from a position of defending colonialism on orthodox Marxist grounds, only to find himself exiting orthodox Marxism in the process. 

Karl Kautsky on Colonialism 

Karl Kautsky, possibly the most well-respected intellectual voice in the Second International, would initially side with Bernstein in the debate, calling Bax an idealist.19 Yet as the debate progressed  Kautsky’s views on colonialism would develop so as to lean more in the direction of Bax’s position in its political conclusion, and point official SPD policy in a more anti-colonial direction. By the time of the 1898 Stuttgart Conference, Kautsky would openly condemn Bernstein’s views. Despite his condemnation of Bernstein, a closer look at Kautsky’s writings on the topic of colonialism reveal a degree of moral ambiguity. 

In his 1898 article Past and Recent Colonial Policy, Kautsky lays out his basic framework for understanding colonialism. His argument rests on two basic claims. The first is that industrial capitalists do not have a material interest in colonialism, and instead favor a policy of free trade referred to as Manchesterism. For Kautsky, Manchesterism is not only based on laissez-faire economic policy but also “preaches peace”.20 To the extent that industrial capitalists are interested in colonialism, it is for export markets, which do not always align with colonial policies. Following this claim, Kautsky makes the argument that the class basis for colonialism is basically pre-capitalist aristocratic elites who form the military/colonial bureaucracy and finance/commercial capital. Colonialism is not a policy of the historically progressive industrial capitalist, but a reactionary and backwards policy based on the interests of classes antagonistic to industrial capital. In Kautsky’s analysis: 

“the same industrial capitalist, who at home will resist any worker protection law without any qualms, and have no compunction about whipping women and children in his bagnio, becomes a philanthropist in the colonies – an energetic foe of the slave trade and slavery.”21 

To explain Germany’s rising interest in imperialism, Kautsky claims that it is to maintain competition with the French and British, whose colonialism is fueled by the pre-capitalist elites and financial capitalists. This argument essentially turns Bernstein’s on its head, countering that colonialism is not a product of capitalism’s progressive tendencies but rather a holdover of reactionary classes. However we can find inconsistent aspects of this argument. For example, he ascribes to settler colonies “based on work” a progressive quality in contrast to colonies based on pure rent extraction. This not only confuses his own argument but reveals moral blindness to the genocidal nature of settler colonialism.22 In 1883 Kautsky would make a similar argument, counterposing the “progressive” and “democratic” colonialism of the USA and England to that of Germany.23 This is in sharp contrast to the arguments made by Bax, which while not purely based on appeals to morality, are strongly based in a moral condemnation of all colonialism. This attitude toward settler-colonialism is also apparent in his 1899 article The War in South Africa, which simultaneously argues for supporting the Boers against the British Empire and asserts, “We, by contrast, condemn modern colonial policy everywhere.”24

Official Resolutions 

The SPD conference in Mainz on September 17-21, 1900 would see the party take up an official resolution on imperialism. Rosa Luxemburg would emerge as a powerful anti-colonial voice, condemning the war against China while urging for active anti-war agitation. The mood of the conference was overall anti-imperialist, with delegates condemning Germany’s intervention in the war against China. Contrary to the views of Bernstein, the resolution passed would state that military conquest was an all-out reactionary policy:

“Social Democracy, as the enemy of any oppression and exploitation of men by men, protests most emphatically against the policy of robbery and conquest. It demands that the desirable and necessary cultural and commercial relations between all peoples of the earth be carried out in such a way that the rights, freedoms and independence of these peoples be respected and protected, and that they be won over for the tasks of modern culture and civilization only by means of education and example. The methods employed at present by the bourgeoisie and the military rulers of all nations are a bloody mockery of culture and civilization.”25

Ultimately it would be the positions more aligned with those of Kautsky and Bax that would win out as the official policy of the SPD. Bernstein would represent a pro-colonialist minority in the party, with some members of the International like Henriette Roland Holst claiming that the mere existence of this minority in the party shouldn’t be tolerated. Days after the Mainz conference the entire International would have a conference in Paris and a similar resolution would be passed, this time with Luxemburg authoring a resolution that not only condemned imperialism but described it as a necessary consequence of capitalism’s newest contradictions.26

The SPD’s Dresden Congress in 1903 and the Sixth International Congress in 1904 would further affirm an anti-imperialist stance. Yet while international congresses were of symbolic importance to the Social Democratic movement (seen as “international workers’ parliaments”), one must take into account the federal structure of the party. Each national party was ultimately autonomous in its decision-making authority, being left to itself to make its own programs and tactical decisions. The congresses were taken seriously by parties but ultimately no central body had the authority to enforce their decisions until the International Socialist Bureau (ISB) was formed at the Paris conference in 1900. Even then, the actual authority of the ISB was ill-defined, and the tendency towards autonomy prevailed. This would mean that parties in the International primarily saw themselves as national parties who served workers on a national basis rather than sections of a single world party.27 The extent to which resolutions would actually be binding on parties was therefore very ambiguous. 

Delegates to the 1910 Stuttgart Conference

Stuttgart Congress

In 1907 the SPD would face a disappointing loss in the electoral campaign known as the Hottentot elections. The Hottentot elections occurred in the context of a pro-colonial nationalist fervor caused by the German colonial war and genocide in South-West Africa, where approximately 65,000 Hereros were massacred in the period from 1904-1908. While the number of eligible voters to the Reichstag election had risen significantly (76.1% in 1903 to 84.7% in 1907), the SPD would lose almost half of its delegates in the Reichstag (81 seats to 43 seats).28 Expecting that more eligible voters would mean more electoral success, the results of this defeat would throw the SPD into a period of doubt and reignite debates over colonial policy. 

According to Carl E. Schorske the districts the SPD had maintained in the elections were primarily the working class dominated ones. The section of the electorate lost was the salaried professionals and small shopkeepers, who had fallen prey to the nationalist fervor of the German campaign in South-West Africa. According to Kautsky, the bourgeoisie had promoted the future colonial state as a more attractive alternative to socialism for these strata, something Social Democracy had greatly underestimated. The right wing of the party would respond by asserting that excessive radicalism had cost them votes; the more left-wing elements would point to the Hottentot election as proving the unreliable nature of this “petty-bourgeois” stratum. The radicals in the party therefore saw this as a reason to increase attacks on nationalism and colonial policy while the rightists saw it as a reason to push for a softer stance on colonial policy.29

Alexander Parvus, belonging to the left-wing of the party, would write an in-depth study of the colonial question in response to the Hottentot failure, Colonies and Capitalism in Twentieth Century. Unlike Kautsky’s 1898 pamphlet, Parvus would place colonialism in the context of the contradictions of the modern capitalist system, with overproduction, the falling rate of profit and the merging of production and exchange in finance capital as the motor force behind colonial policies, rather than pre-capitalist elites.30 He cited the increasing imperialist policies of the British Empire as symptoms of its decline as a hegemonic world power, scrambling to hold onto supremacy as it collapses.31 From this theoretical study, Parvus came to the conclusion that colonial policies are symptoms of the decline of capitalism that will present the proletariat with an opportunity for revolutionary action. No political support for colonial policy of any kind was acceptable in Parvus’ view.32

Following the Hottentot failure was the Stuttgart Conference of 1907. This conference would see the colonialism debates resume, this time with a victory for the right. The conclusions made by Parvus, that colonialism was a symptom of capitalist crisis that must be combated with revolutionary action, would be rejected by the majority of conference delegates. In a shift to the right, Luxemburg’s anti-imperialist resolution from the 1900 congress would be dropped and replaced through a process of contentious debate. 

One of these debates was between two delegates of the German party, Eduard David and George Ledebour. David quotes August Bebel, a highly respected leader of the party, as saying “it makes a big difference how colonial policy is conducted. If representatives of civilized countries come as liberators to the alien peoples in order to bring them the benefits of culture and civilization, then we as Social Democrats will be the first to support such colonizing as a civilizing mission.”33 The fact this quote is from August Bebel, one of the most important leaders of the Social Democratic movement, is revealing. It shows that for many Social Democrats, opposition to colonialism wasn’t opposition to European supremacy and was still premised on the legitimacy of a European civilizing mission. It was merely the methods of colonialism that were opposed, methods that were to be replaced by peaceful ones that would make Europeans welcome missionaries of progress. 

Ledebour would respond by polemicizing against Bebel as well as David, arguing that Bebel’s position asserted the possibility that colonial policy could be anything other than the existing horror and inhumanity that it was. Rather than calling for a more “humane” colonialism, he says that only the resistance of the exploited can lessen the brutalities of colonialism. After Ledebour spoke, a delegate from Belgium, Modeste Terwagne, would argue that if the occupation of the Congo were ended that “industry would be seriously damaged” and that “men utilize all the riches of globe, wherever they may be situated.”34 

Ledebour and a Dutch Socialist, Hendrick van Kol, would draft a resolution in compromise with the socialist colonizers who condemned existing colonial policy while neglecting to condemn colonial policy under capitalism in general. Terwagne would introduce an amendment that affirmed the potential for a socialist colonial policy that acted as a civilizing force, while David would add another amendment saying that “the congress regards the colonial idea as such as an integral part of the socialist movement’s universal goals for civilization.”35  David’s amendments was rejected and Terwagne’s was incorporated in the final draft which was accepted by a majority of the congress: 

“Socialism strives to develop the productive forces of the entire globe and to lead all peoples to the highest form of civilization. The congress therefore does not reject in principle every colonial policy. Under a socialist regime, colonization could be a force for civilization.”36 

While the resolution also contained commitments for parliamentary delegates to “fight against merciless exploitation and bondage” and “advocate reforms to improve the lot of the native peoples” it failed to reject colonialism as such and instead aimed to reform the existing colonial occupations. This turn to the right disgusted Luxemburg, Parvus and Kautsky. However, the turn towards what was essentially a pro-colonial stance was a product of democratic deliberation, a process that could be reversed through open debate. By the end of the conference, Kautsky was able to build up a bloc of support that would defeat the original resolution by a vote of 128 against 108, with 10 abstentions. Replacing the original resolution would be a resolution that would state that the congress “condemns the barbaric methods of capitalist colonization” and claim “the civilizing mission that capitalist society claims to serve is no more than a veil for its lust for conquest and exploitation.”37

While an anti-imperialist motion did pass, 128 against 108 was hardly a vast majority of delegates. Russian Social Democrat Vladimir Lenin believed this to be a sign of growing opportunism within Social Democracy, one that needed to be battled against with vigilance. The Stuttgart conference “strikingly showed up socialist opportunism, which succumbs to bourgeois blandishments” and “revealed a negative feature in the European labour movement, one that can do no little harm to the proletarian cause, and for that reason should receive serious attention.”38 Social Democracy was not guaranteed to stick to a strict anti-imperialist platform, and such a stance would have to be battled for in the halls of congresses and in theoretical debates. 

Debates on colonialism and imperialism would continue in Social Democracy, reaching an apogee when a majority of SPD Reichstag delegates would vote for war credits at the beginning of World War One, followed by the majority of other Second International parties. Ultimately Lenin’s fear of growing opportunism was proven correct. However, while one could assume that the Social Democrats who voiced opposition to colonialism most consistently would be those who vigorously opposed the war, anti-colonialists like Parvus and Belfort Bax would find themselves amongst the ‘social-patriots’ who rallied behind the war. Arguments for supporting the war would vary. In the case of Parvus it was his conclusion that it was necessary to defend the progressive German state against reactionary Czarism that led him to rally behind the Kaiser.39 If support or rejection of WWI was the ‘final test’ for Social Democrats, positions in the debates over colonialism ultimately would not serve as predictors for who would pass. 

1914 edition of German Social-Democratic newspaper Vorwärts. Reads: “Social Democracy and the War! The social-democratic faction allowed the war credits to pass”

Conclusion 

It would take the October Revolution, with its radical approach to the national question and solidarity with the struggles of colonial peoples, to truly establish an anti-colonial and anti-imperialist orthodoxy in Marxism. Lenin’s anti-colonial Marxism would inspire national liberation leaders in the colonies like Ho Chi Minh to align with the International Communist movement and deal a blow to Marxist Eurocentrism. While a blow was dealt, it wasn’t quite fatal, as European chauvinism would still haunt Marxist parties throughout the 20th Century, the most famous example being the French Communist Party’s refusal to support Algerian independence at the most crucial moment. In these instances, Euro-chauvinists were continuing an unfortunate tradition within Marxism that contested for legitimacy in the Second International using the writings of Marx himself.  

The pro-colonial positions found both in Marx and in the Second International have a common theoretical basis that can be identified as Eurocentrism. According to Samir Amin, a key theoretical backdrop to the ideology of Eurocentrism is economism, defined as the view that “economic laws are considered as objective laws imposing themselves on society as forces of nature, or, in other words, as forces outside of the social relationships peculiar to capitalism.”40 Eurocentric economism reifies economic development as an inevitable process that occurs as long as “cultural” factors don’t stand in the way. It sees the uneven development of the world and the backwardness of the periphery as a product of the specific cultures of these societies being inferior to that of Europeans, barriers to economic progress that must be broken down. In contrast, the scientific socialist view sees economic development as a process contested by class struggle and the role of imperialism in reproducing the core/periphery division

In the Eurocentric ideology, the European world is seen as a world of wealth due to its unique culture while the rest of the world is held back by its culture (Asiatic stagnation for example) and only progresses to the extent it copies Europe. History is a progressive march towards modernization, and “it becomes impossible to contemplate any other future for the world other than its progressive Europeanization.”41 The future is shaped and defined by the West, which has everything to teach the rest of the world and nothing to learn from it. As a result, Western capitalism stands as a model for the planet, its mode of development universal for all countries and only held back by internal backwardness when this development fails to take hold. This chauvinist ideology took hold over Bernstein and even Marx at times, seeing the spread of colonialism as a progressive process that would enforce the development of stagnant societies. 

According to the ideology of developmental economism, if not for the backwardness of the non-European world the development of capitalism would ultimately homogenize the world. Four-hundred years of global capitalist development has shown the world still heavily divided, not only between bourgeois and proletariat but between core and periphery nations. Capitalism is dominant in almost every country today, and the uneven development of the world still haunts the periphery. Bernstein’s vision of colonialism bringing capitalist “civilization” to the world has come to pass. Yet imperialism still ravages the world, creating what John Smith calls the super-exploitation of the global south by the developed capitalist nations. Capitalism has spread worldwide, but it has formed a global division of labor where the post-colonial proletariat labors for starvation wages to produce super-profits realized in the imperialist countries. According to Smith,

“…the very processes that produced modern, developed, prosperous capitalism in Europe and North America also produced backwardness, underdevelopment, and poverty in the Global South…the accelerated spread of capitalist social relations among Southern nations has been far more effective in dissolving traditional economies and ties to the land than in absorbing into wage labor those made destitute by the process.”42  

The historical verdict seems to have been made in favor of the arguments of Bax and the anti-imperialists rather than Bernstein. Yet we must not pretend that this debate is merely of historical importance. Today we face an imperialism more based in systematically enforced economic underdevelopment, which is maintained through imperialist police actions. Rather than direct colonialism, it is primarily economic imperialism of the more informal kind that devastates the world. As a result, the defenders of imperialism amongst the left come in different forms than the likes of Bernstein. They are not the colonial apologists of old but advocates of US intervention as progressive in certain situations or those who refuse to be critical of social democrats who vote for imperialist war budgets. There are also those who refuse to take up demands for the deconstruction of settler-colonial states, like the United States, and the national liberation of those still under settler-colonial occupation, in the name of focusing on bread-and-butter demands. As the socialist movement develops, we must learn from the failures of the Second International to clearly establish an anti-colonial and anti-imperialist position in its ranks, which exists not only on paper but in the class awareness of the rank and file. 

 

The Practical Policy of Revolutionary Defeatism

Matthew Strupp lays out the politics of revolutionary defeatism in contrast to the approaches of third-campism and third-worldism. 

Reads ‘Aha Sorrow to the Capitalist, We Will Drive Him Into the Black Sea’. Soviet Union, 1920

In April 1964, at a luxury hotel overlooking Lake Geneva, a young Jean Ziegler, at that time a communist militant, asked Che Guevara, for whom he was serving as chauffeur, if he could come to the Congo with him as a fighter in the commandante’s upcoming guerilla campaign. Che replied, pointing at the city of Geneva, “Here is the brain of the monster. Your fight is here.”1 Che Guevara, though certainly not a first-world chauvinist, recognized the crucial role communists in the imperialist countries would have to play if the global revolutionary movement were to be successful. How then, as communists in close proximity to the brain of the monster, or in its belly, as Che is reported to have put it on another occasion, can we effectively stand against the interests of “our” imperialist governments? The answer to that question is the policy of revolutionary defeatism. This article will go over the origins and meaning of defeatism, take a look at its complexities with the help of some examples, and take up the challenge posed to it by the politics of both third-worldism and third-campism. 

Origins of Defeatism

The logic of revolutionary defeatism flows from the basic Marxist premise that the proletariat is an international class, and that in order to triumph on a global scale it needs to coordinate its political struggle internationally. This means that when workers in one country are faced with actions by “their” state that pose a threat to the working class of another country, they must be loyal to their comrades abroad rather than their masters at home. Rather than be content with simple condemnations, they must also pursue an active policy against their state’s ability to victimize the members of their class in the other country. This means strike actions in strategic industries, dissemination of defeatist propaganda in the armed forces, and organizing enlisted soldiers against their officers. In the case of a particularly unpopular or difficult war, all politics tends to be reoriented around the war question, and, if the state has been destabilized by the demands of the war and the ongoing defeatist activity of the workers’ movement, this can lead to an immediate struggle for power and the possibility of proletarian victory. If no such conditions are present, the defeatist policy can serve to train the proletariat and its political movement to oppose the predatory behavior of its state and, in practical terms, blunt the business-end of imperialism and mitigate its devastating consequences for the working class abroad. 

This policy of defeatism developed alongside the growth of mass-working class politics in the late 19th and early 20th centuries, when the proletarian movement grew to the point where its international policy became a live and important question. There were many positions bandied about in this period, some more or less defeatist, others placing the workers’ movement squarely behind national defense. Many individual socialists, including Marx and Engels, varied in their advocacy of one or another. An early expression of a policy of revolutionary defeatism can be seen in Engels’ 1875 letter to August Bebel, in which he criticizes the newly drafted Gotha Unification Program of the German Social-Democratic Party (SPD) for downplaying the need for international unity of the workers’ movement. Engels writes:

“…the principle that the workers’ movement is an international one is, to all intents and purposes, utterly denied in respect of the present, and this by men who, for the space of five years and under the most difficult conditions, upheld that principle in the most laudable manner. The German workers’ position in the van of the European movement rests essentially on their genuinely international attitude during the war; no other proletariat would have behaved so well. And now this principle is to be denied by them at a moment when, everywhere abroad, workers are stressing it all the more by reason of the efforts made by governments to suppress every attempt at its practical application in an organisation! And what is left of the internationalism of the workers’ movement? The dim prospect — not even of subsequent co-operation among European workers with a view to their liberation — nay, but of a future ‘international brotherhood of peoples’ — of your Peace League bourgeois ‘United States of Europe’!”2

Engels is congratulating the German workers’ movement for their internationalist behavior in war but chiding them for retreating from this internationalism in their political program. The war he is referring to is the Franco-Prussian War of 1870-1871. Marx had actually initially been German defensist in this war but changed his position after German troops went on the offensive.3 The German workers’ movement as a whole, though, mostly opposed the war in an admirable fashion, and Engels claims this was the reason for their esteem in the international movement. Not only did its political leaders condemn the war, but its organizations also carried out strikes in vital war industries in the Rhineland. This active stance of opposition to the war and active coordination of international political activity by the working class is what Engels thought was missing from this part of the Gotha Program, and he thought it was a step down from the truly international perspective of the International Workingmens’ Association. Its drafters included the vague internationalist language of the “Peace League bourgeois”, but made no mention of the practical tasks of the movement in this respect. Engels argued that the workers’ movement needed to coordinate its activities on an international scale, and that included acting in an internationalist fashion during war-time.

Nor did Engels limit his expression of a precursor to revolutionary defeatism to wars within Europe, where there was a developed working-class movement that could be destroyed in another country by an invasion from one’s own. He thought it was also applicable in matters of “colonial policy”, and that workers in imperialist countries had the political task of organized opposition to imperialist exploitation. He believed that if they failed in this task they would become political accomplices of their bourgeoisie. In an 1858 letter to Marx he wrote: 

“the English proletariat is actually becoming more and more bourgeois, so that the ultimate aim of this most bourgeois of all nations would appear to be the possession, alongside the bourgeoisie, of a bourgeois aristocracy and a bourgeois proletariat. In the case of a nation which exploits the entire world this is, of course, justified to some extent.”4

These writings of Engels’ express two important features of Lenin’s revolutionary defeatist policy in World War I and that of the Communist International after the war. Namely, the importance of active, organized efforts to hamper the ability of one’s own state to carry out the business of war and imperialism, and the applicability of the policy to both inter-imperialist wars and to colonial and semi-colonial/predatory imperialist wars.

The Second Socialist International received the first major test of its ability to pursue a defeatist policy with the onset of World War One and it failed spectacularly. Up until that point, the German SPD, the model party of the International, had followed an admirable policy of voting down all state budgets of the German Empire in the Reichstag under the slogan “For this system, not one man and not one penny!”, as Wilhelm Liebknecht declared at the foundation of the Bismarckian Reich.5 This policy allowed the German party to think of its parliamentary activity with a lens of radical opposition, through which they saw themselves as infiltrators in the enemy camp, intent on causing as much trouble for the state and its ability to rule as possible and securing whatever measures they could to benefit the movement outside the parliament. They made use of all the procedural stops they had at their disposal along the way, and used their parliamentary immunity to decry abuses like violence against the workers’ movement and German colonial wars in ways that would otherwise be illegal, though this didn’t keep August Bebel and Wilhelm Liebknect, for many years the SPD’s two representatives in the Reichstag, from being convicted of treason and imprisoned for two years for their opposition to the Franco-Prussian War, particularly for linking opposition to German annexation of Alsace-Lorraine to support for the Paris Commune.6 This was not a revolutionary defeatist policy in itself and the behavior of socialists in relation to the armed forces in wartime remained untheorized, but it was an important attitude for a party of revolutionaries to adopt towards their own state and its warfighting capacity. Politicians the Democratic Socialists of America (DSA) has elected in the United States, unfortunately, do not seem to see their activity in the legislature in this way and seem to think they are there more to “get things done” than to “hold things up” for the benefit of the movement. The DSA has also failed to adopt a “not one penny” position on the military budget. A resolution to do so was introduced at the 2019 convention, but was not championed by either of the main factions there.

Wilhelm Liebknecht and August Bebel on trial, Holzstich, 1872

In August 1914 the SPD’s anti-militarist discipline broke down, as many of its representatives in the Reichstag voted for German war credits and much of the movement fell in line behind the war effort. The same happened in all the other parties of the International in the belligerent countries, with the exception of Russia and Serbia. The divide between those who supported the war and those who opposed it did not follow the existing pre-war political divisions. War socialists were drawn from the right, left, and center of the International. Some made the decision on the basis of “national defense” or out of an unwillingness to become unacceptable to bourgeois politics when they were winning so many reforms for the working class, others to defend French liberty from the Kaiser, or German liberty from the Tsar, still others to defeat British finance capital’s grip on the world, or to spark a revolution, or to train the proletariat in the martial spirit for the waging of the class struggle.7 No matter how they justified it though, these socialists were all feeding the proletariat into the meat grinder of imperialist war. There were no progressive belligerents in the First World War. Categories of “aggressor” and “victim” did not apply. It was, as Lenin put it, an “imperialist war for the division and redivision” of the spoils of global exploitation.8

The immediate reaction of those in the socialist movement opposed to the war after the capitulation of so many of the national parties was to organize a series of conferences at Zimmerwald (1915), Kienthal (1916), and Stockholm (1917), to work out a socialist peace policy. At Zimmerwald there soon emerged a left, who favored a policy of class struggle against the war, essentially a revolutionary defeatist position, since carrying it out would detract from the coherence and fighting ability of the armed forces. Lenin sided with this left but said they hadn’t gone far enough, not only did a policy of class struggle against the war, or as he put it: revolutionary defeatism, need to be put forward, but socialists loyal to the international proletariat had to organize themselves separately in order to be able to carry it out.9 This struggle would be a political one, directed at the armed forces of the capitalist state and aiming for their breakup under the pressure of defeatist propaganda and fraternization between the troops of the belligerent countries. On the concrete form of this struggle Lenin wrote, in November of 1914, in The Position and Tasks of the Socialist International: 

“War is no chance happening, no “sin” as is thought by Christian priests (who are no whit behind the opportunists in preaching patriotism, humanity and peace), but an inevitable stage of capitalism, just as legitimate a form of the capitalist way of life as peace is. Present-day war is a people’s war. What follows from this truth is not that we must swim with the “popular” current of chauvinism, but that the class contradictions dividing the nations continue to exist in wartime and manifest themselves in conditions of war. Refusal to serve with the forces, anti-war strikes, etc., are sheer nonsense, the miserable and cowardly dream of an unarmed struggle against the armed bourgeoisie, vain yearning for the destruction of capitalism without a desperate civil war or a series of wars. It is the duty of every socialist to conduct propaganda of the class struggle, in the army as well; work directed towards turning a war of the nations into civil war is the only socialist activity in the era of an imperialist armed conflict of the bourgeoisie of all nations.”10

Lenin did not think that the adoption of a revolutionary defeatist position by communists in the imperialist countries was only applicable to the specific conditions of World War I, where the conflict was reactionary on all sides and the proletariat had well developed political organizations in all the belligerent countries who could turn the struggle against the war into an immediate struggle for power. In response to the objection of the Italian socialist leader Serrati to a resolution proposed by the Zimmerwald left that advocated a class struggle against the war, that such a resolution would be moot because the war was likely to end quickly, Lenin said: “I do not agree with Serrati that the resolution will appear either too early or too late. After this war, other, mainly colonial, wars will be waged. Unless the proletariat turns off the social-imperialist way, proletarian solidarity will be completely destroyed; that is why we must determine common tactics.”11 Here, the revolutionary defeatist policy is not simply a path to the immediate struggle for power, as it indeed was in the case of WWI, rather it’s related to the adoption of a particular attitude to the activities of one’s own state in general. For communists in the imperialist countries, this means fighting against the wars your country wages to maintain its grip over its colonies and semi-colonies, using the same tactics you would use in the case of a “dual defeatism” scenario, where communists in all the belligerent countries are defeatist in relation to their country’s war effort, in an inter-imperialist war that is reactionary on all sides.

In a war between imperialist powers, a dual defeatist policy is the correct path forward for communists

However, these two scenarios should not be confused. Although Lenin claimed the policy pursued in response to one should be put forward in the case of the other, this should not be extended to the communists in the oppressed country. There is no question of being “defeatist” in relation to a progressive war for national liberation. The Communist International made this clear in condition 8 of its 21 conditions for affiliation: 

Parties in countries whose bourgeoisie possess colonies and oppress other nations must pursue a most well-defined and clear-cut policy in respect of colonies and oppressed nations. Any party wishing to join the Third International must ruthlessly expose the colonial machinations of the imperialists of its “own” country, must support—in deed, not merely in word—every colonial liberation movement, demand the expulsion of its compatriot imperialists from the colonies, inculcate in the hearts of the workers of its own country an attitude of true brotherhood with the working population of the colonies and the oppressed nations, and conduct systematic agitation among the armed forces against all oppression of the colonial peoples.”12

The important point here is that revolutionary defeatism in a predatory imperialist war is only a prescription for communists and proletarian movements in the imperialist countries. Today this means those that benefit from a flow of value coming from global wage arbitrage and the super-exploitation of newly proletarianized former peasants in the former colonial and semi-colonial world. In such a war, the question of defeatism or defensism in the oppressed countries, in the realm of practical policy, is precisely a question for communists in the oppressed countries themselves. This question should be decided on the basis of how best to serve the ends of national liberation and social revolution, taking the particular national political conditions and those of the war into account, but the victory of the oppressed country should be favored over that of the imperialist country.

The Communist International itself may actually have gone too far in the direction of defensism, not in the sense of favoring the victory of the oppressed country, which should always be the case, but in the sense of the relationship of communists in the oppressed countries to their state and to other political forces. Its policy of the anti-imperialist united front was ambiguously formulated and its implementation often involved subordinating the communist parties to the bourgeois nationalist movements. The most notorious example being the case of China, where Comintern directives on the Communist Party’s relationship to the Kuomintang had to be explicitly rejected by Mao and his co-thinkers for the Chinese Revolution to triumph.13 This logic has been taken to the extreme in recent years by the Spartacist League, a far-left sect that has devoted space in their paper to putting forward a position of military support for ISIS: “We take a military side with ISIS when it targets the imperialists and forces acting as their proxies, including the Baghdad government and the Shi’ite militias as well as the Kurdish pesh merga forces in Northern Iraq and the Syrian Kurdish nationalists.”14 The cases of China and modern Iraq and Syria show that sometimes in cases of internal disorder or when the forces “resisting the imperialists” are particularly reactionary, whether the Kuomintang or ISIS, the best option for communists and the anti-imperialist struggle is for communists in the oppressed country to wage a military struggle against both the imperialists and the reactionary forces “resisting” them. 

Vietnam

The most successful application of revolutionary defeatist tactics in the US was in the case of the Vietnam war. The best-known images of the anti-war movement in the US are of large public marches and of police repression on college campuses. The truth is that these things were actually pretty ineffective at producing a US defeat and withdrawal. Large demonstrations can do something to turn public opinion against the war and college students were able to take some actions that made a meaningful difference by taking advantage of their positions in a crucial part of the war machine: the university; but these things were not enough to halt the functioning of the most destructive imperialist military in history. We can verify this by comparing the movement against the war in Vietnam with that against the war in Iraq. As with Vietnam, the Iraq war was opposed by millions of demonstrators, including by between 6 and 11 million people on a single day, February 15, 2003, the largest single-day protest in world history; yet the war kept going.15 

What was the difference in Vietnam? The answer lies both in the brilliant military strategy of the Vietnamese liberation movement under the leadership of the Communist Party, and in the practical application of a revolutionary defeatist policy by sections of the US far-left and workers’ movement. This meant disrupting the recruitment of the US armed forces, and especially, organizing opposition within the military itself. This resulted in a situation where “search-and-evade” tactics became the ordinary state of affairs for many units, as common soldiers deliberately avoided combat or simulated the appearance and sounds of combat to deceive their officers, over 600 soldiers carried out “fraggings”, murders or attempted murders of their officers, often with frag grenades, and groups of soldiers occasionally carried out organized mutinies. By June 1971 this state of widespread organized resistance to the war led military historian Colonel Robert D. Heinl to write an article titled The Collapse of the Armed Forces, in which he claimed that “The morale, discipline and battleworthiness of the U.S. Armed Forces are, with a few salient exceptions, lower and worse than at any time in this century and possibly in the history of the United States.”16 This was undeniably a key factor in the breakdown of US warfighting ability in Vietnam and the eventual US withdrawal.

Mutinies and domestic resistance from US troops in Vietnam were key the imperialist defeat

Some insist that the example of war resisters in the US military during the occupation of Vietnam, and by extension, the entire premise of a policy of active revolutionary defeatism, is entirely useless to today’s revolutionary movement because the nature of the US military has been entirely transformed by the transition to an all-volunteer force in the late-70’s and 80’s. What this position misses is the extent to which the claim that the US military is an all-volunteer force is itself an ideological artifice crafted by the US military establishment and the degree to which poverty itself still acts as a draft. The US military does not make public information on the income-levels or class positions of the families from which it recruits, only their geographic distribution. The fact that the localities that enlistees are drawn from are more affluent than average does not rule out that the enlistees themselves may be poor. The higher cost of living in these areas may in fact be an additional stimulus to enlistment, and the fact that military recruiters regularly use material incentives, like the promise of a free education, to prey on working-class kids, is no secret. This means that the class divide in the armed forces has not entirely been eliminated, that officers’ interests still conflict with those of enlistees, and that the possibility of mass war resistance from within the ranks of the armed forces, especially as part of a coordinated working-class struggle against imperialist war, still lies within reach.

Iran and Third-Campism

With the assassination at the beginning of this year of high ranking Iranian general Qassim Soleimani at the hands of the United States, the prospect of war with Iran became a very real possibility. In fact, a section of the US foreign policy establishment has been hellbent on bombing or invading Iran since the 1979 Islamic Revolution that established the current Iranian regime, and the US has imposed harsh sanctions on Iran that themselves amount to a form of warfare. These sanctions have no doubt contributed to the severity of the COVID-19 outbreak in Iran, which has killed 988 and infected over 16,000, roughly 9 in 10 cases in the Middle East.17  Although the immediate worry about an invasion has died down since January, it’s still important for communists to work out what their response to such an invasion would be, because the threat remains on the table. 

The main question is whether a revolutionary defeatist policy in relation to a war with Iran should be pursued or whether a Third-Campist position of “Neither Washington nor Tehran” ought to be put forward. The idea of Third-Campism, in this case, is that the political regimes of the United States and of Iran are both so reactionary that the proletariat has no stake in either side’s victory or defeat in the war and should, therefore, neither support nor actively oppose its prosecution by the imperialists. This approach is flawed. If we were considering a war between two imperialist countries on equal standing, both with reactionary governments, what this leaves out is the benefit that the proletariat in both the belligerent countries could gain by an active pursuit of a revolutionary defeatist policy. Either, it could open up the road to the seizure of power by the proletariat in one or both belligerent countries or it could only serve to train the proletarian movement in each country in the art of carrying out a struggle against “its own” state. 

However, in the case of a US attack on Iran, this “soft Third-Campist” position of dual defeatism, like that implied by the left-communist International Communist Current, when it describes the Middle East after the Soleimani assassination as “dominated by [an] imperialist free for all” would also be wrong because it regards both the United States and Iran as imperialist.18 Such a war would not be reactionary and imperialist on both sides, a reactionary war by the US for the reconquest of one of its semi-colonies. It is no coincidence that the US only became hostile to the Iranian government after the ouster of its puppet the Shah, meaning that the Iranian war effort would contain elements of a progressive national liberation struggle. In the case of a US invasion, the main enemy for Iranians is not at home, their main enemy is imperialism. Communists in Iran are, of course, opposed to the political regime of the Islamic Republic for its brutal suppression of the workers’ movement and its political organizations, its regressive stance on women’s rights, and its treatment of national minorities, but they do not think it fights too vigorously against US imperialism.19 Communists in the United States should take the position: “better the defeat of US troops than their victory”,  and their task would be to carry out an active policy of revolutionary defeatism against an invasion of Iran. The task of communists in Iran would be to fight off the imperialist invaders by any means necessary, including by opposing any effort by the Iranian government to disarm the Iranian proletariat as it prepares itself to resist an invasion.

Third-Worldism

There is another political strand that downplays the importance of active revolutionary defeatist politics in the imperialist countries: Third-Worldism. In this case, it is not the desirability of the proletariat in the imperialist countries carrying out a revolutionary defeatist policy that is questioned, but its political inclination to do so. All this leaves us with is joystick or sideline politics, the cheering on of great revolutionaries and great revolutionary movements, but always happening somewhere else. This makes Third-Worldism a self-fulfilling prophecy, the denial of the ability of the proletariat in the imperialist countries to challenge the imperialist bourgeoisie which exploits both them (usually rationalized by saying that proletarians in the imperialist countries are equally exploiters) and their comrade workers around the world, becomes a reason not to organize to do so. Of course a fraction of the super-profits of imperialism is sometimes distributed to workers in the imperialist countries with the aim of purchasing their loyalty to the bourgeois state. Our point is to build a movement capable of credibly offering something better than that: communism. 

The idea that politics flows directly from the movement of money is an economist error, if it were true, all communist politics would be pointless, because that factor will never be in our favor. Rather, international working-class consciousness will necessarily be a subjective product of common struggle, including the anti-imperialist struggle. It is likely, as Trotsky argues in his History of the Russian Revolution, that for reasons of combined and uneven development, the world revolution will be sparked in the oppressed countries first, but that process will not ultimately be successful if revolution does not come to the imperialist countries as well.20 Most great Third-World revolutionaries have been clear about this, Che certainly was. Indeed, as the late Egyptian communist, Samir Amin wrote in Imperialism and Unequal Development:

“…Third-Worldism is strictly a European phenomenon [we may say a phenomenon of the imperialist countries]. Its proponents seize upon literary expressions, such as ‘the East wind will prevail over the West wind’ or ‘the storm centers,’ to justify the impossibility of struggle for socialism in the West, rather than grasping the fact that the necessary struggle for socialism passes, in the West, also by way of anti-imperialist struggle in Western society itself… But in no case was Third-Worldism  a movement of the Third-World or in the Third-World.”21

Third-Worldism began as an optimistic reaction to successful national liberation struggles in the oppressed countries in the mid-20th century, but to the extent that it exists today, it is simply a symptom of our defeat. Third-Worldism may produce amusing artefacts like That Hate Amerikkka Beat, but it offers nothing to the practical struggle for global proletarian revolution because it refuses to even consider what might need to be done to make revolution in the imperialist countries. None of this is to discount the work of communists in the Third-World, who are doing their part in fighting imperialism and their bourgeoisie. The problem with Third-Worldism is that it’s a poor form of solidarity that looks not to the ways in which one can most practically ensure the final triumph of those one is in solidarity with.

The Upcoming Battle

The goal of communists in the imperialist countries should be to create, to quote once again Che Guevara, “two, three… many Vietnams”22, not in the sense Che used it, focoistic guerilla campaigns, but in the sense of successful applications of the revolutionary defeatist policy of class struggle against imperialist war, which killed the US military’s ability to maintain the occupation of that country. This means, in the case of unprogressive war, strikes in war industries, spreading defeatist propaganda in the armed forces, and organizing common soldiers against their officers and the war effort. We must also fight for a truly democratic-republican military policy in peacetime, rejecting foreign intervention by the United States and fighting for the universal arming and military training of the people and the right to freely organize in militias for the proletariat, as well as freedom of speech and association for the ranks of the present-day armed forces. “War is the continuation of politics by other means”23 and now is a time of relative peace, a time for politics, a time to build up our forces, to train them to become a honed weapon of class struggle, and “not to fritter away this daily increasing shock force in vanguard skirmishes.”24 But a time of war is coming, and we must have those “other means” at our disposal, we must be prepared to crush our enemies and to use the destructive and atrocious wars conjured up by the bourgeoisie as opportunities to turn the imperialist war into a civil war, to make war on the ruling class as a road to the seizure of power by the proletariat and the triumph of communism.

Terrestrial Shamanism against the Exterminist Leviathan

Renato Flores argues that a grand narrative is needed to unify and mobilize the exploited and oppressed against an exterminist world order. 

Early Bourgeois Revolution in Germany by Werner Tübke

I

The permanent news cycle paralyzes us. We wait in an anxious manner for the next push notification containing the latest breaking news item. It further spells our doom as a species. We share it on social media, screaming to the void that we are all doomed. We are validated. Tally up a few likes, regain some sanity, and wait for the next notification. International politics is predominantly reduced to a spectator sport and we can only watch in despair at how our side is losing: Bolivia, Corbyn, and the inaction on climate change after the Australian fires. Dreams of Fully Automated Luxury Communism (FALC) remain a fanciful hope for an earthly heaven, and not a practical political program. Instead, utopias are confronted by cruel reality. We are stuck on Spaceship Earth accelerating towards the dystopian future of exterminism outlined in the book Four Futures: neither the overcoming of scarcity nor the conquest of equality.1 

Already, the four Horsemen of the Apocalypse appear lined up and ready to head the exterministic state: Trump, Bolsonaro, Modi and Johnson. But these four are far from the final product Capital needs to keep on going, and in some ways are just throwbacks to an older era. For example, Bolsonaro has received wide attention for his role promoting settler-colonialism in the Amazon. But in the Americas, accumulation by dispossession is centuries old and cannot be understood as a new phenomenon. The future state that Capital needs is darker. One that manages a society where there are not enough resources to go around, provided the economic and power structure stays the same. One where climate change and the limits of ecology mean capitalism cannot appropriate Cheap Nature to keep on reinventing itself.2 One where there is a population surplus that must be first pacified and eventually disposed of to ensure the stability of the system. 

The combination of falling rates of profit, and a falling capacity to appropriate natural surpluses leads to surplus population. This concept was originally introduced by Marx, and is specific to an economic system. Because Cheap Nature is no longer as cheap, and production is overcapitalized, the wheels of capitalism are stalling. Within this framework, stating that there is a population surplus is simply reframing the fact that labor-power is being (over)produced in such quantities that capital cannot accomodate for a profitable use of it. The wage fund which would correspond to “normal” capitalist operation cannot pay the social reproduction costs. This means that the labor supply must be reduced, that is, the workers must be disposed of. 

It is necessary to distinguish the concept of surplus population in an economic system from the Malthusian “overpopulation” argument that has been around for some time. The latter is a thinly-veiled racist red herring that basically states: (1) there are too many people on Earth; (2) we have gone beyond Earth’s carrying capacity, and (3) to return to sustainability we have to drastically reduce the population. This is often done by encouraging poor and racialized people to have less children. Because it is logically simple, distributes the blame equally among all of us, and does not challenge the power structure, it is repeatedly promoted and given intellectual currency. But this argument fails to acknowledge that most damage to the environment is done by a fraction of the world’s population. These people, who mainly reside within the imperial core, unsustainably enjoy what was best theorized by Brand and Wissen as the imperial mode of living.3 The imperial mode of living relies on “the unlimited appropriation of resources, a disproportionate claim to global and local ecosystem sinks, and cheap labor from elsewhere”. If this imperial mode of living were substituted with a more rational and ecologically sound system of food and commodity production, more than enough resources exist on Earth to provide a decent living for all. 

With respect to surplus labor, the concept can bend in many directions. In a positive manner it promises freedom from toil. The automation utopians refer to “peak horse”, a real phenomenon: when cars were introduced, fewer horses were needed to draw carts around.4 Because of the declining demand for horse work, their population reached a peak in the early 20th century and declined after. The analogy is drawn to humans: it has become clear that the capitalist system cannot adequately employ large sections of the population, because these sections cannot contribute to profitability. In the global imperial centers, people remain underemployed in jobs which could perfectly be replaced by robots, or even eliminated. With this, the techno-utopians jump at the idea that advances in technology indicate that we have reached “peak humans” needed for production of essential commodities. Automation means that in the future we will need to work less. We will be in a post-scarcity society, and we will find a way of sharing the toils of labor adequately.

What the proponents of FALC fail to consider is that with automation, the surplus population might just as well be ignored or left to die. This is not a future designed by the Malthusian Thanos, the archvillain of the Avengers, who wanted to kill off half of the population selected at random. Instead, it will involve the isolation and elimination of the most vulnerable who no longer serve a purpose. The surplus population in the peripheries keeps on growing, becoming increasingly informalized and displaced from production, and at the same time forced to live in destitute housing, as Mike Davis studies in Planet of Slums. For millions of people, the costs of social reproduction aren’t being met, and they are either relying on the extended family and remittances from abroad, or simply waiting to die. On an individual basis, they can risk their lives to migrate towards the centers of capitalism. But the numbers are insufficient to provide structural relief. “Strong” borders make sure that the surplus population of the global South stays there, so transnational companies can reap the benefits of cheap labor.5

Instead of providing a fully automated future, the state returns to its basic skeleton of coercion and parasitism. And coercion can devolve into getting rid of the nuisance population that demands the means to live, but often has little to fight back with. There are several examples of this happening in history. The prime one is the recent fate of the Palestinians: in the 90s, due to the collapse of the USSR, a large number of Soviet Jews emigrated to Israel. They replaced the Palestinians at the lowest level of the Israeli class pyramid. This was very advantageous to Israeli capitalism, as it substituted cheap Palestinian labor, which had recently engaged in campaigns of civil resistance like strikes and boycotts, for more reliable workers. Palestinians were pushed out of the economy and slowly confined to their open-air prisons, which at the same time severely hurt their ability to engage in nonviolent campaigns.

An objection could be raised: Israel is not just a capitalist state, it is a settler-colonial state which attempts to erase Palestinians. Indeed, watching the working class in the Global North repeatedly vote to protect its privileges, it is tempting to adopt a “third-worldist” approach and deny that these classes are revolutionary at all, and that the potential for revolution lies in the Global South. However, these dynamics are barely contained to the centers of capitalism. Another current example is the role of Black people in Brazil. Brazil is similar to the United States in that it has a large black population directly descended from slaves. After emancipation, they were left in rural areas where opportunities did not abound. They chose to move towards the large cities (a Southward pattern in Brazil). In the late 19th and early 20th centuries, their homes were demolished, and they were forced into neighborhoods full of informal housing: the favelas, which grew steadily during the 20th century. Their inhabitants often worked informal jobs, but as Brazil’s economic situation worsened, they were pushed out of the economy and into progressively worse jobs and even the criminal market. To deal with this, the police are increasingly empowered to indiscriminately enact violence, to deal with crime resulting from these transactions. In a racist society, this results in thousands killed at the hands of the police yearly. 

So far, the picture painted does not differ much from the current situation in the United States, where police routinely kill people of color and walk away free. The murder of black councilwoman Marielle Franco is not that different from the murder of Black Lives Matter activists in the United States, if one sets aside the visibility of Marielle. But this would miss the point- more and more the quiet parts are said and acted out loud. Instead of Bolsonaro, who has his hands dirty in Marielle’s murder even if he denies it, we should be looking at another Brazilian politician. Rio governor Wilson Witzel was elected in 2018 on a platform of slaughtering “drug gangsters”. He has basically given carte blanche to the police to shoot on sight, and has proposed shutting down access completely to certain favelas. Witzel does this to wide applause, and it is not hard to imagine his reelection. 

In the case of Brazil, racism comes into play, and is weaponized. But there are other examples of exterministic politicians who do not force themselves into office in the Global South, but are elected. One of the most infamous is Filipino president Rodrigo Duterte, who won the national election on a platform of slaughtering “drug-dealers”. Before jumping to the national stage, Duterte was the mayor of the city of Davao, and served seven terms. The emphasis here is placed on the fact that despite being known to command death squads, he was repeatedly re-elected as mayor. Later, he was promoted to the national stage, where he won a national election with 39% of the vote out of an 81% turnout. This is the barbarism which Rosa Luxemburg warned us about, with voters clearly electing barbarism. In the exterministic future which awaits us we will have more figures like Duterte and Witzel, who will openly shoot the increasing number of marginalized people to protect an ever decreasing community of the free who enthusiastically vote for them. 

In the United States, the stage is set for something worse than Trump. Frank Rizzo, the police chief-turned-mayor of Philadelphia who supervised the MOVE bombing provides a historical example which was ultimately contained to just a mayoral position. The system produces many Rizzos, as a glance at any police “union” shows. Finding the cracks where stress will first concentrate in the US is not hard. Black and brown communities, both within the US and trying to access it will be prime cannon fodder. One just has to read history, or even the present news, to find that the list of affronts against them is long. However, the way the COVID-19 pandemic is being handled, and the inaction on climate change in the face of the fires in Australia, make it clear that the ruling classes do not care about any of us, and will do nothing to protect us from devastation if it inconveniences the death march of profit. The Climate Leviathan, an authoritarian planetary government led by a liberal consensus to adequately address climate change will never happen.6 The future where many Climate Behemoth states led by populist right-wingers, which simply refuse to deal with the structural problems of ecological destruction and population surplus, are much more likely. We are seeing this around the world, even in the centers of capitalism: rather than address the fires, the prime minister of Australia decided to outlaw climate boycotts. The time of monsters is coming.

II

Faced with this depressing prospect, how do we begin to organize? Postmodernism has repeatedly tried to kill grand narratives, while at the same time claiming the end of history has been reached. The underlying message was that class struggle is off the table. And it worked, for a while. But the house of cards is collapsing. The actually existing left is not prepared for the collapse of capitalism, often stuck in debates on theory that appear very important, but in practice make little difference in how they relate to the working class. Old-time socialists are disoriented as they face a working-class subjected to decades of ideological conditioning. They often forget that this is not the 20th century, and the same propaganda will not work. 

We are missing both a unifying ethics of sacrifice and collectivity, and a sense of how merciless and brutal our enemies can be. Until this is regained, the confines of ideology channel rebellion into a simple solution- giving our powers to a terrestrial shaman, through the sacred ritual of the ballot box. The shaman knows how to interface between the world of the commoners and the sacred world of the political. He or she can lead us to salvation if we trust and follow his lead.

Frida Kahlo, Moses, 1945

 

The shaman once again comes to ask us for our strength. We need to push him using all our might past the portal to take the sacred altar. Donations are requested, and we open our wallets. The most ardent canvass and phonebank to share the good news of “democratic socialism”. We study Salvador Allende and think, “well this time it could work, the US cannot coup itself?” And even if half the box of oranges is rotten, we believe that the bottom half must be good to eat. Once we get our shaman into office, he will be able to interface between the sacred and the common as long as we keep giving him our powers, delivering us to the utopia. Other kinds of shamans also draw from the collective, but our strength in numbers must be greater. We just need to show it in the ballot box.

But many cannot give their power through the ballot box ritual. And the other, darker shamans do not play fair. They control the tempo of the battle, and can cast their message across time and space much better. After all, the ruling class would rather have a dark shaman who doesn’t threaten its power than a red sorcerer who threatens capitalists profits. Our shaman plays by the rules of the game, and the most destructive weapons end up being unleashed by one side only. Even when backed by messianaic movements, Corbyn played fair, and lost. Sanders played fair in 2016, and also lost. Lula played fair, and was imprisoned to prevent his electoral candidacy. It remains to be seen what will become of the Sanders 2020 campaign, but the box of oranges is looking rotten. The dark shamans are able to weaponize our differences, to persuade others to give them powers. Our powers do not lie in the ballot box or within the constitutional framework at all. Until we achieve a grand narrative which not only includes all of us, the dispossessed, but speaks to all of us too, we are bound to lose again and again. Understanding this involves transcending the shamanistic and legalistic individual view to a collective, religious view of our historic mission of redemption and change. 

I would be accused, fairly, of abusing the metaphor when describing the current state of politics. But narratives can be the best way to get a point across. We often make sense of the world around us with the use of metaphors and imaginary creatures. Our fears are often turned into monsters, and fear of monsters provokes hatred. The Right knows how to transform the Other into the monster: the Jew, the immigrant, the Muslim, the black, the LGBTQ… all of them ruining our society. They are deviants and criminals, and once we get rid of them, we will all be more prosperous. This narrative crystallizes a dominant group. It legitimizes the exterminist state, delineating the “us” from the “them”. It propels our bright leader to power not just through the gun but also through the ballot box. Because “they” are sabotaging us, we are not doing as well as we should. And when the left lacks the power to counter this monster-making with its own mythmaking, it can feel immobilized. Coexist stickers are not sufficient to unify a mass, and without a collective vision, as people like Elizabeth Warren are discovering, policy proposals amount to nothing.

We could try and play the same game of monsters. But the power of demonic imagery in the hands of the dispossessed is somewhat limited unless it is deployed as part of a wider struggle. At its minimum, it serves as a substitution used to relate to capitalism when it becomes something sublime and out of our control. In this disorientation, the structures of power are often reimagined through the imagery of monsters. This has a long history both in England and the Netherlands in the centuries of the ascendant bourgeoise, and has seen use in Haiti through the image of zombie-slaves.7 It is also present  in contemporary Latin America and Sub-Saharan Africa, as each endures massive “structural adjustments” where the commons are privatized.8 

Monsters have served as valuable storytelling devices for progressives. Thomas Paine laid bare how the aristocracy was a cannibal system, in which aside from the first-born male everything else was discarded.9 In Frankenstein, the abilities of the new ruling class to lay claim to subaltern bodies and forming a monster provides a metaphor for the new factory system. Even before the Marxist analysis of capitalism, it was clear that the new proletariat of the nineteenth century was something historically distinct. The gothic, understood as the world of the desolate and macabre, was used to efficiently drive the political message home. It is not enough to understand something, dispossession must be felt. The warm strain of politics must be activated when the cold one is not enough, and as David McNally pointed out, they are still used in the Global South. While McNally focuses mainly on contemporary Sub-Saharan novels, he glances over the most effective present day example of this weaponizing: Sendero Luminoso’s use of the image of the pishtaco, a monster who would kill the children to rob them of their body fat so it could sell it in the market. Sendero was able to racialize the pishtaco as a white colonizer, and sow even more distrust of the Amerindians towards the white NGO workers. It was a key part of their Peruvian-flavoured Marxist story-telling.

At its best, Marxism with Gothic flavor appeals to the subconscious, making us feel the injustice, teaching us a primal instinct of repulsion to capitalism. It makes us gaze at the Monsters of the Market and understand that Capital lies behind them. Since his early correspondence with Ruge, Marx noted that he needed to “awaken the world from the dream of it­self”. Marx’s Gothic imagery in Capital and the Eighteenth Brumaire was a way of telling the story of capitalism, and the conflict between bourgeoisie and proletariat, in a way that spoke to us directly, and mobilized us. The description of Capital as a vampire remains as memorable as ever. 

Walter Benjamin took this much further.10 He wrote mainly in the interwar period- a time when psychoanalysis was a buzzword, and Lukacs had only recently published History and Class Consciousness in an attempt to link the subjective to the objective. It was also a time when the fascist monster was growing. Benjamin stressed the importance of imagery and revelation in bridging the gap between individuals and the collective understanding of capital. He brought insights from psychoanalysis into Marxism, and sought to break the hold of religion by means of what he called profane illumination– by intoxicating us with imagery to reach a revelation which inspires us. Heavily influenced by his Judaism, Benjamin sought out the historical memory for inspiration. By glancing at the Angelus Novus we understand that we must fight for the victims of Capital, to deliver a justice dedicated to their memory. In today’s world, we have no lack of sites to illuminate us: the lynching memorials; Standing Rock; the mass graves of the Paris communards or those of the Spanish Civil War; the river Rosa Luxemburg was thrown into; The Palace of La Moneda in Chile where Allende was murdered; the streets of the Soweto and Tlatelolco massacres; and of course the horrors of Auschwitz. The memory of the dispossessed stretches across time and space, waiting for justice. 

Angelus Novus, Paul Klee, 1920

III

Thomas Paine was not just trying to describe the kings as monsters, from which nothing could be expected except “miseries and crimes”.11 Paine also wrote, and attempted to put into practice, a political program for a better world. The formation of a mythology for the proletariat has been an integral part of the success of movements across the world. As Paine and Marx understood, gothicness is just the beginning. It gives us a way to tell a story which unveils the malice of our enemies, but we still require a positive force, a force of collectivity and millennialism to bring us together. Even the most mild form of leftist “othering”, the narrative of the 1%, presupposes the idea of a 99% that shares interests, and brings people together through their common dispossession.

Finding gaps in which Marxist ideology can be inserted has been one of the central research programs of Western Marxism. In essence, it articulates the Marxist view of the links between base and superstructure in a way that activates feelings, and the irrationality of being willing to suffer and die for a political program. The defeat of revolution in Western Europe came about from the strength of bourgeois ideology. It was able to perpetuate its hegemony. When the time came, there were not enough people willing to break their chains simultaneously. Many have written on this problem: Gramsci, Althusser and the Frankfurt School to name a few. After the Second World War, the golden age of capitalism provided a decent living for the working class in the centers of capitalism. Cultural critique or critiques of alienation were not enough to break the hold of the capitalist cultural hegemony. It could serve to identify weak points in societal cohesion, but it was never enough to inspire and guide a revolution. The Frankfurt School is an example of how critical theory can be divorced from practice when it is not grounded in class struggle. 

Liberation theology provides a counterpoint of what is possible when class struggle advances ideology even within a reactionary institution like the Catholic Church. Taking inspiration from the Bible, religious figures reinterpreted passages that warned about the idolatry of money. Priests articulated how capitalism does not match the underlying values of society, and so were able to speak in the language of the people without abandoning their faith. Liberation theology set alight the underlying tensions present in many countries, and was particularly effective in mobilizing people in Nicaragua, El Salvador and Brazil. It was only defeated by an unholy combination of the Vatican and US imperialism, and has been replaced by religious faiths with a counter-revolutionary ethos.

Today, pessimism is warranted. To the historical defeat in the centers of Capitalism, we must add the collapse of the Eastern Bloc as well as the century of Latin American tragedies, where only Venezuela and Cuba barely hang on. Under a deluge of ideology the masses have abandoned liberatory faiths and embraced anti-communist worldviews. Socialism in our lifetime appears impossible, and the totems of revolution we hold dear have changed. This generation no longer venerates Che the way previous generations did. Che was not just a martyr who gave up a comfortable life for the cause— he was also someone who won. In this time of darkness, the voluntarism of a Che Guevara, who not only demanded, but exemplified a new type of person, a person who could challenge the US empire with dozens of “Vietnams”, fades away.  

For a short while some heroic victories happened: US imperialism was forced to retreat from Southeast Asia and Nicaragua by guerillas. But this did not last. Today we look to more tragic figures like Rosa Luxemburg, and celebrate her supposed penchant for the spontaneity of the masses. We wait for the unplanned revolution, forgetting that Rosa was a tireless party organizer. A symptom indicating that we do not know where to begin. Somehow mass demonstrations against Trump and other right-wing populists are supposed to lead to a revolution, even when their politics are at best confused and the protestors hardly united by a material base. Those who praise spontaneity forget that groundwork has to be patiently lain, and even the most simple strike action requires tight organization. It is a wild dream to think that a social media hashtag will lead to the toppling of extremely resilient structures. 

IV

Culture changes rapidly. As E.P. Thompson relates in his Making of the English Working Class, the pre-revolutionary wave of the late 1700s took root mainly through two mechanisms: the establishment of the Correspondence Societies and the Dissenting churches. Unlike the French one, the second English revolution never took place as it faced a stronger ruling class. This ruling class acted to break these societies, and the story of the late 1790s culminates in the Despard execution of 1803. During the early 1800s, a counter-revolutionary culture war was also taking place. A new faith of poor and rich alike was disseminated, while serving the cultural hegemony of the ruling classes: Wesleyan Methodism. Encouraged and financed by the upper classes, it was a denomination that emphasized social order. This picture resembles the birth, growth and defeat of Liberation Theology in Latin America. The streets and mountains where Catholic priests would lay their lives are today full of the churches which have propelled extremist politicians to power in Colombia and Brazil. 

But English history offers us hope. The counter-revolution did not last forever, it was only a temporary sleep. The misery which caused movements to arise remained. After the cultural counter-revolutionary offensive wore off, Methodist churches provided an individual locus for community outside the official sanctioned channels. This was not the high Anglican church but a rough community center. Methodism would breed Luddites and Painites within its ranks. It became a path through which other rebels would rise up the ranks and use their organizing skills and access to the community to launch new counter-hegemonic offences. Some Methodist preachers became preachers of class consciousness, and explained how the values laid out by the church were opposite to those of Capital. They became involved first in the Luddite movement, and later in the growing Trade Union movement, over which they came into conflict with the church hierarchy. Chartists and Trade Unionists alike benefited from the organizer school that was the Methodist Church.12

Portrayal of the Luddites

Providing places where the dispossessed can come together and find their commonality is of utmost importance to the present socialist movement. Working-class ideology must be produced and reproduced. The German and Austrian Social Democratic parties of the late 1800s and early 1900s understood this, and built schools, sports clubs and all sorts of facilities in proletarian neighborhoods, which laid down the foundations for their success. While we might stare at the proliferation of churches in the American continent, and see them as a lost cause, the material roots that gave origin to liberation theology and many other working-class movements like the Poor People’s Campaign of Martin Luther King Jr. are still there, and will not disappear anytime soon. These communities will surely undergo re-radicalization. 

V

Shamans and totems provide an initial bridge to radicalizing people, because they break their social conditioning. But in the long run we cannot rely on the shamans because, even if they recognize that their power comes from us, we are tempted into the lie that without them we are nothing, and this gives them undue control over the movement. In fact, the opposite is true. They are nothing without us. Socialism is about collectivity, much more a religion than a magic. Magic is always a private thing, while religion relies on collective experience.

Today it is hard to ignore that religious feelings abound in the community that follows the terrestrial shamans. Bernie Sanders’ supporters do not care if the man is flawed, or if the odds are stacked against him. What matters is the process that brings them together towards political power. Their recipe is insufficient: the community needs to learn that their power lies not in their vote, but in their ability to stop the economy if they wish. By bringing people together in the same spaces, they are laying down the seeds for something bigger. The dispossessed need to realize that they already are bigger than the shaman who leads them. Shamanic movements suffer from the domination of a person. We can relate to this person, but he or she can have too much control over the movement and in crucial moments can initiate its downfall. Sendero Luminoso disintegrated after Abimael Guzman went from the invincible Inca Sun to a man behind bars. It was not their terrible treatment of other leftists within their territory, but the shattering of the shaman that ended them. We should ensure that a movement does not base itself on a leader but produces organic leadership. Otherwise tragedy awaits: Chavismo could survive Chavez because he actively trusted and followed the masses. Lula’s Sebastianism required the masses to follow instead of lead, which left the Brazilian Left disoriented and defeated, a situation that worsened after the personalist “Lula livre” demand was won.

The odds facing Lenin, Mao, Castro and Ho Chi Minh were never good. And the odds facing us today might be even worse. But by looking at history we can learn how they were able to unify, motivate and mobilize the people behind their program with grand narratives. These narratives are mixed and intertwined with religion, even if they are subconsciously secular versions of the prevailing faith. Demonstrating how the values of people do not correspond to the social system is a great weapon in the hands of organizers. Like Paulo Freire and Amilcar Cabral recognized, rearticulating and recreating our own culture is inherently revolutionary. The bridge to turn religions of the dispossessed into socialist movements is very buildable. In the West, Bloch understood this the best. In Latin America, Mariategui’s theorization surely had an influence on both liberation theology and Sendero Luminoso. 

The history of revolution is plagued by millennialism. From those who died in the German Peasant War demanding omnia sunt communia during the Reformation, to the North Koreans inspired to fight against unthinkable odds by Juche, a thinly-concealed revolutionary Cheondoism13, religion serves as an inspiration. Any serious revolutionary should explore his local culture, and weaponize cultural cues to show the dispossessed how to stand together, and make us aware that we’re all in the same fight. Of course, not all cultures and icons are built the same: for example, American nationalism is hardly redeemable, tied as it is to white supremacy. But most icons are mixed, with Chavez’s reclamation of Bolivar as a positive example. Whatever the case, inspiration is needed to break social conditioning, reinstall a collective ethic, and defeat the exterminists. 

This comes through understanding that the revolutionary fights for a terrestrial paradise, and makes the highest of wagers to do so. In today’s world, where religion remains the last relief of the masses, utopia and brotherhood blend in as a starting point. Religion has two sociological functions: integrating communities, and resisting change. The latter can be a double-edged sword, serving both a counter-revolutionary purpose and a revolutionary one, when people feel their entire livelihoods are being swept from underneath them. It is not strange to see that many revolutionary movements against accumulation by dispossession end up triggering religious feelings. There are many examples, from the earliest records of the new faiths sweeping Europe during the Reformation in the German Peasant War, to 17th century England, to more current examples across the world. It is hardly surprising that the hardest enemies of late-stage capitalism are indigenous people fighting for their lives. The rallying cry during the Standing Rock protests was to “kill the black snake”, the pipeline threatening water. The cosmovision in which water is life proved itself revolutionary when faced with settler-colonialism. It was armed to face the monsters of the market, and able to unify the dispossessed. We would be fools to ignore it.

 

Holocaust Capitalism

Richard Hunsinger argues that migrant concentration camps represent a descent into fascist barbarism and are related to the inherent tendencies of capitalism. 

Photo taken March 27, 2019, Central American migrants wait for food in a holding unit erected by U.S. Customs and Border Protection in El Paso, Texas.

Today the left has come to a common acceptance that the detention centers in which migrants are incarcerated are concentration camps. Despite its truth, this claim has been reduced to a popular point of partisan contention in the spectacle of institutional political theater. While it is important and necessary to expose the routine abuse and murder of those incarcerated in these camps, track ICE raids across the US, and organize legal support to confront these abuses in court, this is not enough. We also need an understanding of how these concentration camps are not merely an aberration of fascism alone but an organic development of late capitalism’s crisis management.

What we are witnessing is not a phenomenon that can be divorced from capital accumulation and the global production process in the imperial epoch. This brutal reality in the last instance is a product of capitalism in its stages of crisis. What we see in the border concentration camps and the privatization model implemented through them is a sustainability measure for capital in its spiraling descent into a new global fascism from which no extant faction of US institutional politics is exempt.

Private incarceration is often framed as a particular abuse within capitalist society so that it may serve as a point of contrast between the two major political parties. Yet from this perspective the crucial role private incarceration plays in the expansion of capital is obscured. A Marxist view of the situation reveals privatization to be an increasingly important mechanism for the appropriation of surplus-value created in production, especially in the past 40 years. It is a further development of the private-property relations fundamental to the capitalist mode of production and the reproduction of capitalist society. In its reproduction, capital overtakes and seizes conventional state functions. Capital here does not eclipse or obliterate the state but merely changes its form. Capital realizes its totalizing logic in the state, exceeds the state, and re-appropriates it as a mechanism for accumulation and concentration. 

It is no surprise to see the familiar villains of this industry at work behind these atrocities. 72% of incarcerated migrants are held in privately-owned camps, the bulk of them owned by CoreCivic (formerly the Corrections Corporation of America) and GEO Group, two of the US’s most enduring and powerful figures of the private-prison industry. The contracts these private entities have with ICE are extremely lucrative, the two companies earned a combined $985 million from them in 2017 alone. Even greater capital investments lie in the many other privately-contracted services necessary to the overall function of the camps, from telephone services to healthcare and everything in between.

The further integration of the concentration camp as a model for capitalism’s sustainability is these prison corporations’ function as sites for the accumulation of finance capital through bank investments, a practice in which many major banking institutions take part. Some have pulled out this year due to public pressure generated from direct action efforts, but they may just as easily creep back into the game. The finance capital that has already been accumulated is now strategically reserved in the form of money-capital as these corporations weather the PR crisis. We can be certain that they are ready for us to stop paying attention.

CoreCivic and GEO Group also heavily involve themselves in political lobbying. The proximity of these corporations to Trump and the GOP often takes center stage in public discourse, but left out are the many contributions they make to Democrats. The Democratic Congressional Campaign Committee received $350,000 in contributions from private-prison industry lobbyists during the 2018 midterm election cycle alone, and there are still instances of individual Democratic candidates accepting gifts and contributions from lobbyists for the industry. What is clear is that capital’s investment in the infrastructure for genocide has bipartisan support and that the false politics represented by the electoral spectacle must not cloud that reality.

America’s failing representative democracy is now infected with a resurgent nationalism that erects itself as a psychological support to the contradiction between capital’s free global movement across borders and the simultaneous restriction of similar movement of labor. Today, the stirrings of a new industrial revolution are already underway and, combined with the looming threat of climate-driven scarcity, are producing a fractured consciousness. People fall back on secure notions of identity and self found in the nation-state.

The political buzzword now adopted by Republicans and Democrats alike is “economic nationalism.” The old rallying cry of “American jobs for American workers” is also a bi-partisan talking point, revealing the reactionary one-party state that has always dominated the US working class. In the case of the concentration camps on the border, then, we should not be fooled by either party’s posturing in addressing the matter. The dual crises of capital and ecology, as well as the descent into fascism, is well out of the hands of any managerial bureaucracy. Behind their blithe opportunism, we must understand that any party will easily maintain the existence of these camps. The nomadic proletariat made real in the Global South’s displacement to the imperial core become a relative surplus population (or industrial reserve army) for the servants of capital, to be absorbed and managed, but not without the creation of an apparatus which can still capture surplus-value. Capitalist society must not waste a chance to further capital’s self-valorization, regardless of its current political commitments.

This holds true for the current upswing in popular support for social democratic reforms in US politics. Social democratic policy prescriptions for capital’s crises and growing racial and class conflict is gaining traction on the right. For example, Tucker Carlson, on his Fox News show, now engages with critiques of free-market capitalism previously foreign to US conservatives, even inviting Angela Nagle, a so-called leftist cultural critic, on as a guest. The manifesto of the El Paso shooter similarly criticizes the failures of American capitalism while supporting social democratic reforms, such as UBI and universal healthcare, to mitigate class conflict while also advocating for an increasingly popular ethnonationalism. In the politics of the nationalist project, to which social democracy unquestionably belongs, the left side of this debate deploys much of the same rhetoric and critiques of “corporatism,” and similarly will not be able to evade the question of border protection and immigration policy that its politics demands of it. Let us not forget that Bernie Sanders too reaffirmed in the last Democratic primary debate his commitment to “stronger border protections.” The project of social democracy, or more generally that of the welfare state, is situated in an imperialist world economy that relies on the exploitation and underdevelopment of the Global South, though it dare not say so out loud.

Furthermore, left projects organizing support on a grassroots level to support these reformist initiatives must remain conscious of the limitations of the nationalist project. Whether there is a claim to reject American nationalism or not, this is the sphere of political action these projects occupy. As Medicare For All gains traction and continues to poll well, dangerous coalitions will form. The migrant as nomadic proletariat here serves a dual function for nationalist politics.

On the one hand, the migrant is that from which the national subject itself must be separate from in order to constitute itself. This separation creates a sense of lack, which is supported by the need it institutes. This psychical manufacture of need supported by a lack finds its material mirror in capitalism’s “original sin” of primitive accumulation, the act of separating laborers from their means of production, initiating the productive consumption of means of subsistence in commodity form. This displacement is the base of capital accumulation and the origin of the proletariat. For capital accumulation to continue, this displacement must continually occur, and it is that which we see functioning in the nomadic proletariat’s creation. But this nomadic proletariat’s existence and movement to the imperial core is contradicted by the core’s reliance on the increasingly fragile social ties of nationality and citizenship wrought by internal displacements for capital accumulation. The nomadic proletariat as migrant becomes a visible sign of these weakening ties, and national identity disintegrates if it absorbs them. The social organization of citizenship must remain separate from the core’s global economic entanglements if displacement as a base of capital accumulation is to continue to function. To that end, it becomes a useful development for the bearers of capital to be able to point to that which is other from the national subject, to then displace the migrant psychically as well as materially, to make them a symbol of that which is lacking in the national subject and use the need thus manufactured to maintain the drive of productive consumption towards accumulation. The political fiction of the nation, therefore, relies on the construction of such lack, and the US national citizen of today is only constituted in so far as it is not the migrant. 

This is where a further need for reform is injected. “American capitalism must be reformed, look at what it is doing to our jobs!” But, as we are not materially separate from a global production process, this return of the need for social democratic reform is then directed towards the consumption of the Global South, its people and its raw material, at the service of the imperial core’s appetite. We are comfortable, then, to see an infrastructure of state support as what we lack, and in turn to see the migrant as the visible manifestation of the state’s failures. This is the implication that the bi-partisan refrain of “economic nationalism” relies upon, for the ability to symbolize lack as such conceals the real process of production that truly directs the phenomena and the relations of which the nationalist project must conceal in order to sustain its fantasy.

This brings us to the other hand of this dual function. Forming amongst the anti-corporate strains of US politics is an understanding of the mutual share of responsibility that Republicans and Democrats possess in their inability to counter the tide of corporate influence, instead taking part in the full transformation of the state into a model of realization for capital. For both the rational actors of the right and the left, the clear reality is that the influence of corporations in politics has utterly compromised all positions on immigration, as many of these large corporations are reliant to some degree on the exploitation of cheaper labor from a nomadic proletariat. This is to an extent correct, but they fail to extend the analysis to encompass capital’s reproduction on a global scale and its role in producing the nomadic proletariat.

Considering the origin of these displacements that have created this nomadic proletariat, we must take into account the long history of US military and political intervention in the affairs of Latin American states which lays a foundation for current waves of migration. Latin American intervention, the intentional and violent arrangements of political power in those countries for the benefit of US interests, is a history with a clear end-goal, and that has been the dominance over the claim to ownership of surplus-value created in production by multinational corporations, that have in turn enforced monocultural agricultural production, super-exploitation, and further alienation of those laborers from that which they produce. 

The agricultural production of Latin American countries is now being affected by climate change as well. This will continue to be a crucial contributing factor to the rise in migration to the United States. The ensuing displacement of these countries’ domestic labor populations is now already exacerbated by the hegemonic relationship, exercised through imperialist foreign and economic policy, between the United States and other such Western liberal democracies over said countries’ production. The result is an increasingly dispossessed and immiserated proletariat in frequently unstable social, political, and economic situations. Such trade agreements as NAFTA and the new USMCA consolidate private ownership of sites of production in Latin American countries, facilitating the capture of surplus-value and further strengthening the property and class relations that global capitalist society relies on for its continual and ever-expanding reproduction.

As capital is mobile on a world scale but labor is not, greater rewards are offered for labor in the core than in the periphery. With the ensuing concentration that the general law of capital accumulation demands, as well as the implementation of dispossession as a means of achieving this accumulation, the core increasingly becomes a site of convergence for the nomadic proletariat, the eye of capital’s global hurricane. But within the core, generations of internal accumulation by dispossession, mostly facilitated by the mechanism of privatization and histories of racialized terror and violence, have fomented unstable conditions and outbursts of revolt. Capital always produces a surplus, and the capital of a global production process in the imperial epoch produces a global relative surplus population. With the situation being as it is in the core, however, what must be done?

The concentration camps here are thus crucial to maintaining the stability of an economic nationalist political program. If “American jobs” are to be maintained for “American workers,” then these relative surplus populations must in turn be utilized so that capitalist society does not forego the opportunity to extract surplus-value from their exploitation. For-profit concentration camps are thus the productive consumption of the relative surplus population produced by capitalist accumulation in the imperial epoch. Privatization as a model of realization for capital here finds its critical place in the scheme of things. The state is merely a series of connective arterial passages for the infrastructure of capital. The concentration camp of today, therefore, is critical infrastructure for valorizing capital by absorbing displaced populations. The incarceration of migrants indefinitely produces absolute surplus-value, as does the indefinite lengthening of the working day.

This can also help to explain the statistics we find currently for ICE removals reported by ICE over the last two recorded fiscal years. In FY 2017 and 2018, total ICE removals numbered 226,119 and 256,085, respectively. These are not insignificant declines from much of the Obama era’s numbers, with ICE removals for FY 2013 and 2014 reaching such heights as 368,644 and 315,943, respectively. FY 2015 and 2016 saw relative declines to 235,413 and 240,255, respectively, as a result of minor reformist initiatives undertaken at the time. This period too, however, saw a solidifying hold on privatization for ICE detention. The Trump administration’s numbers retain the average closely, and it may very well be a result of the minimum necessary population levels that these privatized models of ICE concentration camps require for their functioning and stable capture of surplus-value in their incarceration. Some analyses often discuss these declines as a result of an overloaded immigration court system unduly burdened by the escalation of ICE raids of increasingly dubious legality. It is rather more likely that indefinite detention and procedural dysfunction are vital to the continual production of absolute surplus-value and give it the elasticity that it requires.

To see how profitable indefinite incarceration in the concentration camp model is, we can look at the cost per night of maintaining detainees. According to ICE’s FY 2018 budget, the average cost of a single bed is $133.99 a day, though this figure is disputed. For mothers and children together in so-called family residential centers, it is $319.00 a day. For the beds in the tent city camps made to hold children separated from their families, they are $775.00 a day. These costs are supported by federal contracts with the corporations that own these camps, and costs are re-evaluated per annum with the potential of increasing federal funding if deemed necessary and in turn supported by Congress’ allocation and at the same time being continually bolstered by private investments made from other corporations seeking to in turn valorize their capital through consumption of products in the concentration camp. The whole apparatus is one designed for the ruthless exploitation through dispossession of the migrant’s agency and movement. It is no surprise then that, as capital seeks its expanded reproduction within this model of realization, ICE’s body count climbs and climbs. 

Any illusions as to the capacity possessed by the US state or capitalist society at large to address this current monstrosity must be extinguished. So long as migration intensifies on a global scale and the more developed core countries retain their trajectory of hyper-development by means of capital accumulated through the Global South’s continual exploitation and dispossession, the migrant concentration camp will be a stabilizing mechanism for the crisis of capital. The state machine, in pursuit of the stability of the nationalist project, seeks out structures to adapt our desires to the needs of capital and its drive towards accumulation, seen in the affirmation of the importance of the “American” worker. Even as left projects seek to better the lives of the US proletariat through social democratic reform, they are acting in the interior of the state machine in lock-step motion with the rise of fascist ideology. The incompatibility of this politics with a goal of universal emancipation that includes the abolition of the incarceration of the nomadic proletariat, therefore, necessitates a rupture with this procedural left so that we may combat the suicidal ideation of fascism. The project of border abolition is bound up with the self-abolition and emancipation of the proletariat, and affirming the importance of a national proletariat over the nomadic only sustains the lifeblood of capital. 

History shows us that the only sufficient course of action to be taken then must be the liberation of these camps and the dismantling of their supportive infrastructures, and strategies to this end are still taking shape. In the fearless example laid for us by Willem Van Spronsen, we saw transportation vehicles of the Tacoma Northwest Detention Center taken out of commission. We must seek to continue to reproduce such models of direct action on a more expansive, mass scale, with the further coordination of such with the efforts of the incarcerated. Protests and direct actions organized on banks investing in the concentration camps have made said banks pull out of their contracts with them. Direct actions on massive corporations like Amazon and other tech companies are aiming to disrupt the critical data infrastructures that are being invested into and developed in the concentration camps, and this is a crucial space of engagement. We must continue to build the capacity, scale, and mass support for these actions that will become necessary if we do indeed succeed in impeding the concentration camps function as a model of realization for capital value.

This is where we find the kinetic movement of fascism forming, its material basis for potential genocide in capitalism’s organic adoption of the concentration camp as a model of realization. We may hear the right’s racialized rhetoric on immigration and criminality as a rejection and demonization of the migrant. Rather, this rhetoric is that which wills the caravan into existence, both as a result of and a driving force of capital accumulation. As a result, this relative surplus population is made into a model of capital’s realization by means of its bodily dispossession and a psychological support for nationalism. The transition to fascism is seamless, because the progression is inherent in capital’s crisis in the US where the capitalist mode of production is so highly-developed with heavily ingrained institutions of White Supremacy. Capital’s tornado reaches an intensity in magnitude of crisis to make the qualitative shift to the black hole of fascism’s suicidal state. The movement is not yet complete, and we may yet have time to prevent a new American holocaust. Its death will only be real if we act.

 

The Party, the Just City, and the Sacred Fire

Latest from Cold and Dark Stars. To pursue an emancipatory politics that can address planetary climate change, one must answer the question of “what is the good life?” Yet for this question to be intelligible, a Polis that understands its relation to the cosmos, prefigured by the Party, is necessary. 

A  mural from 1943 called Endocrinology by Montreal artist Marian Dale Scott.

I

We live in an epoch that is morally and intellectually mediocre. The State simply exists as a machine that administers commercial and interest groups under a squalid scheme of rule of law and private property. Being a “good politician” today means being the most effective at winning elections, and in this mercenary society where money and moral manipulation move everything, a politician that “wins elections” inevitably ends up being a virtueless person. Sometimes, this mercenary aspect of politicians is not only evident in their thirst for power and their capacity for lying, for saying what certain interest groups want to hear, but also in their stomach for violence. Many of these individuals are willing to carpet bomb entire cities simply to win the next election. The labyrinthine nature of this coordinating machine prevents common people from accessing it. Only those who are animated by mercenary purposes end up acquiring the positioning to navigate and capture the State.

The question of the “good life” does not exist in political discourse, for the political limelight is a concatenation of micro-discussions about business and demographic interests, and when a general idea is invoked, in place of flourishing as a collective activity, a spurious and violent universality is summoned, such as nationalism or rule of law.

This environment corrupts even the most virtuous of activists. For in order to mobilize against this infernal machinery, it is necessary to package actions into discrete interests that can be absorbed by the State. One may focus on climate change, trade unions, or police brutality, but the question of the “good life” is not the ultimate root of these themes. This is not because activists do not have vision, but because the fragmentary realities of the State and this society conspire against a conception of the interrelation of the Universe.

Science has demonstrated the ancient intuitions of the Daoists that the Universe is made of fluxes and potentialities, and that each one of us contains the whole World within. A human being is affected by electric, nuclear, and gravitational fields that are emitted by creatures and other entities in its surroundings; for example, the light of a star that has extinguished millions of years ago can affect our destiny today. Isn’t this causal nexus evident when clairvoyants inform their civilizations of the misfortunes reflected in the heavens?

The problem of climate change demonstrates this reality in the most intense and brutal manner, since the cumulus of interpenetrations between economic activity, the atmosphere, life, and the sun attacks us with the whole force of the Real: the mortal blow delivered against us by the assemblage of the living, the inert, and the economic.

The necessary social change that will bring flourishing and liberty is linked to being able to act in such a manner so that we can comprehend the World as it is, a totality of interrelated processes rather than the logical atoms that the Anglo-Saxon intellectuals pretend we are. This capacity to act in tandem with the consciousness of cosmic order (disorder) needs to be based in honesty and transparency, for only on the basis of democratic relations can such a movement self-comprehend itself as what it really is: a community of creatures connected between themselves and the Universe, but at the same time each creature (human or non-human) is a being capable of creating itself on the basis of the whole World contained in its heart-mind (xin).1 Once this community acquires this understanding, they will be able to act in coordination with the nature of the Universe, the latter an interwoven nexus of Mind, Matter, Liberty, and Causality. If the links that unite the creatures in this movement are turbid and corrupted, and the members cannot relate to each other in an honest and egalitarian manner, then the community will not be able to process the Universe (including themselves) in a sufficiently optimal manner to be able to act on the basis of the true structure of Being.

We will call the community born in this Modern Era that wishes to respond to the question of the “good life” on the basis of an understanding of the organic Universe the Party. The Party prefigures the potential polis where the corporeal and mental bipolarity of Being is accepted, and where the capacity for self-creation of each creature in the Universe is recognized, in other words, the Party affirms the True Science. Doesn’t an electron act with a free creativity when it chooses a position or velocity in an indeterminate manner given the uncertainty principle of quantum mechanics? The Party also acknowledges that the actual and past Universe is contained within the heart-minds (xin) of the partisans. Sometimes the idea contained in this Party is referred to as socialism, communism, or democratic republicanism. Furthermore, we recognize that the principal enemy of the Party is the Union between capitalists and technocrats that treat the human being as a simple individual separated from the Universe, conceiving of the human as only an automatic machine. Furthermore, that Falsity does not recognize the interrelation and self-creativity of all the beings in the World, and that is why it treats the planet like a mere warehouse of demographics, energy, commodities, and business interests that need to be administered by a reduced elite of industry captains and politicians. Falsity recognizes these latter beings as philosopher-kings.

II

Some words on Falsity. Falsity is the nexus of historical forces that conspire to organize a society that pretends humanity is separated within itself and from the rest of the Universe. Falsity engages in this conspiracy while it preaches a false materialism that is often referred to as “scientism”. Here lies the paradox: scientific fact understands the interpenetration of the universe (fields, nonlinearities, systems, etc.), but Falsity, basing itself in “scientism” preaches atomism and reductionism (individualism, biologically reductive explanations of race and gender, univariate linear correlations, etc.)

The material structure of this Falsity can be felt in the forests converted into plots, in the transfiguration of communal discourse into technocratic administration, and artisanal labor transformed into offices and levers. However, the total profundity of this Falsity cannot be grasped in a couple of sentences, for it reaches the ontological heart of this infernal reality.

A way to land the airplane of metaphysics on the land of corporeal Being is to historicize Falsity. One of the axes of this perspective is the historical record of the Party in its confrontation against Falsity. We shall focus only on the Western manifestations of the Party. This focus will form an incomplete history, for the Party belongs to the whole World. However, Falsity as Separation probably emerged first in the West, and therefore, a Western history will make some of the primordial structures of Separation intelligible. The Party today exists only as a potentiality, but it has been an actual occasion during various periods of Modernity, confronting Falsity.

The central sprouting of Falsity that has given coherence to its other manifestations was the enclosing of the commons: the traumatic proletarianization of the European peasantry, and the parcellation of the communal resources (e.g. forests, lands) into liquid rectangular plots that could be sold and bought. This False aspect emerged first in the 17th century in England, only to contaminate all corners of the planet in the ensuing centuries. On this occasion the plans that outline how Falsity will come to dominate are made manifest: Evil will turn the World into an altar perpetually flooded with blood, where all creatures will be sacrificed for the formation of rectangular plots and liquid treasures that will be accumulated and exchanged.

In the 19th century in Europe, this sacrificial altar began to be populated by monstrous machines that devoured proletarians: those factories that emitted fumes from their chimneys. The wheels and gears grew as they consumed the flesh and bones of human beings (Marx). Entire forests were destroyed to feed these machines with lumber, ethnic groups were displaced and exterminated to convert what was once the home of creatures into polygons of wheat.

The Eternal Return (Nietzsche) actualizes entities from the past within Separation, for historical objects are embedded in the substance of the present. For example, Separation unearthed Roman legalism from thousands of years in the past. Roman Legalism with its iron rules and private property structure the foundations of Modernity. These Roman laws, which were used to displace creatures (e.g. Gauls) and produce plots and booty for the Empire two thousand years ago, emerge in early Modernity as a catastrophic thunder.

This Roman Falsity emerged in Modernity against first the European peasants: the latter were unrooted from the land and converted into atomized and salaried entities, and their lands turned into rectangular plots that could be bought and sold. Once these methods of Separation were perfected in Europe, the same technique of Separation was used to transform the homes of human and non-human creatures in the Americas, Africa, and Asia into storages of treasures and slaves.

In this historical outline, we can see the False principles of Separation and understand the subsequent cataclysms of the West. Furthermore, with this outline, we can also comprehend the Party that emerges to oppose this Falsity. One of the actualizations of the Party flourishes in the second half of the 19th century, with Marx as its principal theorist. The Party did not only emerge to combat the Enemies of the Partisans (the bourgeois state with its soldiers, police, factories, and False intellectuals) but also attempted to form the community that prefigures the solution to the problem of Separation. In Germany, the activists of this Party began to refer each other as comrades, reflecting the desire to acquire the Unity of the Ancient Polis (filtered through the French Revolution). They created reading and sports clubs and formed trade unions: they tried to collect the fragments of peasant ruin in order to weave the proletariat into a prefigured community, into a polis. We also know that the evolution of this Party was mutilated by Falsity: by sexism, racism, and even a jingoism that would end up destroying the Party in the First World War. However, we can say that within this movement there was a Party that searched for an answer to the question of the “good life”.

I do not want to elaborate on the history of the workers’ movement in the 20th century, which was undoubtedly part of the Party’s history. This history has already been told too many times. However, I want to say a couple of words on what was the peak of Separation, the concentration of Evil and Falsity in its most pure form: National Socialism. This subject is important beyond academic curiosity, for it echoes in our collective consciousness as socialists since one of the obsessions of National Socialism was to annihilate the Party materially and spiritually. This obsession was part of the same assemblage that contained antisemitism, imperialism and white supremacy, for these three processes cannot be separated: they all emerge from the same malevolent root of Separation. Furthermore, National Socialism not only stands within the consciousness of Western Civilization as the Great Evil but also as a latent possibility, for our World-Spirit shares the same primal matter of Separation as National Socialism. Today, National Socialism is treated as a particularity of mid 20th century Germany, a singular horror. However, National Socialism was merely an occasion of acute Separation that lay within the heart-mind of Western Civilization, and that involved a practice which had been refined since the beginnings of Modernity (with the return of the Roman Armored Monster).

National Socialism not only united in annihilation and bloodbath all the primary processes of this accursed civilization, but it is also crystalized in our material structures, and therefore, it is an immanent process of this civilization. The future could reactivate this crystalized part in our material code, and mutate it into an even more monstrous process.

The first thing to note is that there are three principal ideas that define National Socialism: antisemitism, hatred for the Party, and imperial obsession for territorial expansion. The first instance is known by the average middle schooler, but the latter two are rarely elucidated in a clear manner. National Socialism, when it emerged on the streets of the 1920s, was a combat machine specialized in attacking and killing members of the workers’ movement: this machinery manifested in the famous brown shirts. When the Nazis took power, socialists and communists were among the more prominent victims of torture, extermination, and imprisonment. Hitler’s obsession against the communists was so profound, his ontological hatred so obsessive, that he waged a war of extermination against the Soviet Union, for this state represented to Hitler one of the greatest expressions of the Party (even if, in reality, the Soviet Union was also infected by the Lie of Separation). The Nazis hated the Party because the latter represented the immanence of all the humans and the World: the materialism that left all humans on the same existential plane, shoulder to shoulder, in the same continuity with atoms. In opposition, Nazi transcendentalism imposed a vertical order where whites were the “most human”, and hence, had the divine right (that they cloaked in pseudo-scientific blather) of dominating the Earth and all its beings, since the Whites were closer to the infinite heavens while the rest of the entities were chained to ground. The acquisition of absolute power was the White’s destiny.

This False ontology of the Whites as infinite beings destined to be imperial sovereigns of Earth, and the perception of a Party as the force that represents the immanent humans and the finite Universe, brings us to the subject of antisemitism. Like we said, the Nazis used transcendental theology masked as science, where a scientific-secular God imposed a “natural” order from outside. This vertical and Separated order, where humans were parcelled into nations/races and structured into a line that emerged from the ground toward the heavens, would undoubtedly contain an ontology of an enemy. This enemy is defined as the one that opposes this natural law. The Party was an enemy to this False order, for it preached that all humans are an assemblage of particles, and therefore there was no transcendental order that hierarchized them. However, the Jew, who since the medieval era has been seen as the Other of Christendom, emerged in the Modern Falsity as the Other of natural law. Natural law, rooted in blood and soil, the infinite, and vertical orders, saw the Jew as an exemplar of immanent processes of modernity. The Jew was spuriously associated with the lack of nations, financial crisis, and the other finite, modern, and material aspects that destabilized the False order of secular, modern Christians.2

However, this concept of the Jew cannot be separated from imperialism and the racial-imperial order, for this secular theology has abandoned the transcendental God only in form but not content, incorporating the Jew into the racial ontology of the Nazis. In other words, the same society that divides humans into Aryans, Blacks, and Slavs, ordering them vertically, subsumes the Jew into this order. This theology where the Earth and its creatures are made to be dominated by the Aryans, subsumes the rest of this parcelled humanity (such as Jews, Slavs, and Indigenous peoples) into a destiny in an evil racial utopia, this destiny being displacement, enslavement, and finally, annihilation. We must reiterate that this racial order was not invented by the Nazis, that the pro-empire liberals that expanded their destructive machinery in India and America had designed this spurious order, as evidenced by the hagiographic references of Hitler to the Amerindian genocide and the colonization of India. The concentration camps and the planned genocide were already in the material memory of the Europeans.3 National Socialism is simply the methods that were previously applied in America and India but mixed with the technocratic rationality of late modernity. Churchill, that imperialist and defender of white supremacy, was only separated from Hitler by the thickness of a paper. This ontological kinship was first recognized by Hitler since, before the war, he expected Great Britain to unite with him under a banner of white supremacy and hatred for Bolshevism.

In National Socialism, then, we see Separation and Falsity in their most acute manifestation. The material Separation between human and human, human and creature, human and universe, and finally Subject and Object, culminate in an explosion of a magnitude never before beheld by Earth.

The Party opposes this calamitous Separation that created National Socialism with the immanent interpenetration of all entities in the Cosmos.

III

The Eternal Return uses the material memory of the Roman Empire, with its legalism, great estates, large concentration of slaves, and imperial methods of extermination in order to structure Falsity within Modernity. The legal structure of private property was intimately connected with the imperial dynamic of Rome, for the legal concept of “empty thing” (res nullus) denoted the rules and conditions where a citizen could transform land into property by virtue of it being “unoccupied”. This Roman assemblage was catapulted into actuality through the Eternal Return, and it became involved in the massacres, conquests, and misfortunes of Modernity.

However, within our material memory, in the past that serves as primary substance of actuality, there are fragments of Being. In the same way we used the history of classical civilizations to unearth the Roman armored monster (Falsity), we can feel Being itself in the Greek legacy. This palpation produces the example of the democratic polis. The democratic polis, as a historical example of the apprehension of Being, helps us prefigure the structure of the potential Party. The content of the democratic polis can be analyzed from the ontological level to the political.

At the political level, Ellen Meiksins Wood4 has described how the polis enters into the prefiguration of the Party. According to Wood, Athens should not be understood as only a slave society, where free people based their own liberty in its negation within slaves. The Athenian democracy was a democracy of free producers, such as peasants and artisans. Finley argues that it was through class struggle that the peasantry was able to gain its liberty and citizenship rights and constrain the power of the landlords. This class struggle structured the State in a peculiar manner where the poor could leverage their citizenship in their favor. For example, according to Wood, the Greek landlords could only own small plots of land, and they could never acquire the great concentration of land and slaves that the Roman aristocracy could since the democratic structures of Athens prevented such concentration. This configuration birthed one of the most peculiar states in the West, one that was not used to extract surplus from the Athenian peasants. In other words, the slaves that existed were domestic, urban, or worked in mines, and the self-reproduction of society was in the hands of a free peasantry.

This freedom led to the famous direct democracy of the Athenian polis. The central legislative-executive body was the assembly and many of the officials were assigned either by vote or lot. This social structure was described by Plato in his Protagoras dialogue, where the reality of cobblers becoming judges is discussed openly.

This political aspect of the polis is famous and has been an inspiration for revolutionaries throughout history. However, the political aspect can only be understood in its totality not only as a formal political process but as a mode of life rooted in a correct ontology that palpated some of the surfaces of Being. This mode of life palpated Being by attempting to answer the question of what is the “good life’.

What makes this mode of life so special? Macintyre tries to answer this question by asking himself what makes it possible for the Athenians to raise the issue of the good life, in contrast to the present incoherence of that issue. MacIntyre finds the uniqueness of this mode of life in the self-consciousness of the internal interrelation of its entities (a consciousness that palpates Being), in contrast with the false self-consciousness of entities as discrete and separated. He refers to this self-consciousness as “practice”. MacIntyre describes Greek politics as a practice where the participants search for the practice’s internal goods.

Chess is a good exemplar of a practice with internal goods. The most excellent internal good of chess is victory within the game, and such a victory can only be acquired by following the rules of the game in an honorable manner. Of course, there are external goods that the victorious player can benefit from, such as fame and wealth. However, it is sensible to say that the majority of people that initially practice chess do not engage in it to enrich themselves, but rather out of love of the practice. To foment the excellence of the practice it is necessary to demand certain virtues from the players. For example, it is necessary that players are honest, and that the arbiters of the game are just, so that they apply the rules impartially. This is where virtues such as honesty, justice, and courage become necessary qualities to acquire excellence in all practices.

According to Macintyre, politics for the Greeks was a practice. The practice of the polis was structured around the question of the “good life”. The response to that question is found in the excellence of practicing politics in the context of a community of free and self-governing citizens. But all these components of practice, such as the intelligibility of the good life and excellency can only be comprehended as interpenetrated aspects of a mode of life, and cannot be separated analytically. This impossibility of analyticity is not only contained in arguments but is also within the qualities of the human being, for this being cannot persist as an individual atom, and therefore the modern doctrines that see ethical options as a function of individual autonomy, such as Kantianism or emotivism, produce an incoherent and self-deceiving life. Without the formation of a practice, politics degenerates into mercenarism, for the individuals seek external goods such as fame and power. This mercenary mode of life defines contemporary politics.

The defendants of contemporary liberalism will argue that the State cannot and should not respond to the question of the “good life”, for the answer to this inquiry is different for each individual. However, for Macintyre, this is a deception, and this argument forms part of the mercenary nature of liberalism. At the end of the day, the individuals, even the socially atomized individuals of today, still inquire about the nature of the good “life”, and outside the polis, the answers to these questions end up being incompatible: for example, those who are in favor of abortion contradict those who are not, and the State ends up violating the supposed neutrality of its position (generally for purely mercenary reasons, such as politicians wanting to win elections). In a few words, for Macintyre Greek politics are characterized by a practice that penetrates different beings of the polis, and this network of signification formed the structure where the question of the good government and good life is rendered possible. Embedded in this context, philosophers such as Aristotle could create rational arguments for the purpose of human life, for this scientific rationality was embedded in a mode of life that made the argument intelligible.

If we consider Plato’s Republic as a faithful description of the typical philosophical conversations that appeared in ancient Athens, the lack of controversy around the axiomatic assumptions that are uttered becomes impressive. For example, Socrates and his interlocutors assume with frequency the existence of functions and teleologies for objects and creatures, inclusively entities that have no creator, such as human beings, animals, body parts, etc. By telos I mean that, analogously to the purpose of a hammer being to hammer excellently, for the ancient Greek, the ear has the purpose of hearing excellently, and humans the purpose of the excellent life. These ideas are controversial in a contemporary philosophical discussion, but in antiquity they are as basic as lunar cycles. What is most impressive is that on the basis of these assumptions, the characters of these dialogues elaborate a rational and scientific discourse on subjects such as justice and the good, subjects that today are considered completely incompatible with science. In the lessons of Aristotle, one can see this scientific attitude on the issues of morality in his incisive and cold prose.

The principal condition that generates the intelligibility for a “science of the good” is interpenetration. For example, a hammer has a purpose only in the context of a world full of workshops and tools, where an interpenetration between the hammer, the human that hammers (such as a carpenter) and the other equipment (such as nails and tables). Therefore, the intelligibility of the question of the good life, which would be the purpose of the human being, only exists when the interpenetration within a community, and between the community and the Universe, are comprehended. But this understanding is not merely a speculative-intellectual activity, for comprehension only emerges when one lives in a manner where the interpenetration becomes evident. For example, due to the fact that Western societies are slaves to the Falsity of Separation, it is impossible for them to ask the question of the good life. Socrates in the Republic implies this point, where Justice and the Good can only be understood in light of the interwovenness: in reply to the indagations of Glaucon about injustice, Socrates is compelled to describe a city-in-speech, where the interwovenness between humans is made explicit, in order to elucidate the Good in a manner that would be impossible in a context with only a single soul. Finally, the civic context of post-Socratic philosophy, the one of democratic Athens, invokes tantalizing questions. The Republic and the Nicomachean Ethics did not emerge in an oligarchy such as Sparta, but in Athens, one of the most democratic societies of Western antiquity. Here we receive another hint on the nature of the community that asks the question of the Good, and this is the democratic republic. Such a polis is the only community-form that is sufficiently self-conscious of interpenetration to elaborate on the Good Life.

In order to understand this interconnection within the polis, it is necessary to understand how the Greeks intuited their own relationship with the Universe, and only in that way can we begin to resolve the puzzle of the question of the Good Life. According to the ancient Greeks, the same method of deducing the truths of the natural sciences can be applied to investigate ethical truths, and therefore, the distinction between what is and what ought to be collapses. For the Greeks, the same laws that regulate the Universe also regulate the human being. The divine fire, the logos that orders the cosmos is the same logos that orders the human soul. An exemplar of this attitude is the ancient Stoics.

The Stoics5 discovered immanence, in other words, the different aspects of the Universe were not stratified in a hierarchy but were interwoven. For the Stoics, the Universe is composed of two increated principles (archai). The first one is inert matter. The second is pneuma, the sacred fire that animates the otherwise inert matter, and it is identified with reason. God is associated with the pneuma as the eternal Reason. God is a vital fire, the sperm that contains the first principles, the seed from whence the Universe flourishes. God is a corporeal and organic entity that spreads outwardly, penetrating and animating matter, and as an organism, it flourishes, reproduces, and withers, concatenating the Universe in a series of word-cycles. The Eternal Return is identified by the Stoics, in the same way it was identified by Nietzche thousands of years later: past occasions of the world-cycles have the potentiality of actualizing in the present: the global warming that terminated with the last glacial period, the imperialism and private property of the Romans, the extinction events that annihilate species in an instant, and the holocaust of the indigenous of America actualized in Auschwitz.

The divine fire is the immanent substance that gives form to otherwise inanimate objects, that makes plants blossom, and that forms the soul of animals and the reasoning of human-animals. Finally, the fire contains the Universal in its expansive movement and the Particular in its contractive motion. In other words, the immanent substance of God folds and moulds itself into the differences and granularity that we see in the Universe, that idea that the Eternal Return implemented in the brain of Spinoza.

It is important to understand that the pneuma is a substance of elastic, corporeal, and mobile properties, and not something that transcends this world. The human being is structured by this substance, and therefore the same fire that animates its actions is the same divine light that makes plants blossom and that supports the firmness of planets. However, this fire takes the shape of reason in the human being, and this defines human nature.

This is the context where the question of the Good life develops for the Stoics. The question of the Good life can only be answered not only when the human being is understood as inhabiting a polis, but at the same time, where God, the divine fire, penetrates all human beings and embeds them in the same divine network alongside the trees and planets, while at the same time constitutes all these entities. The Stoics saw the good life as living in accordance to this nature, and did not make a distinction between what is and what ought.

This recognition of the qualities of immanence and interpenetration as fundamental aspects of the Universe, and at the same time, the context that must be recognized and lived in accordance with in order to uncover the Good, are not contributions unique to the Greeks. Historical materialism recognizes that similar modes of life can emerge in different spatial and temporal coordinates (exemplifying eternal return): for example, it’s probable that certain pre-Columbian communities in the modern-day Americas approximated themselves to the democratic polis, where these peoples recognized the immanence between them and the Universe. This can be seen in the democratic communities that emerged in North America, such as those that grouped themselves around the famous Haudenosaunee confederation. Some of these federations maintained a sacred fire in their capitals, where representatives of different peoples swore to keep their word before the spirits. It may be that the Eternal Return transformed the pneuma of the stoics into the sacred fire that animated these peoples, or vice versa.

IV

However, the Greeks were also affected by Separation to the point that their palpation of Being was fatally constrained. Politically, this was evident in the existence of a slavery predicated on democratic citizenship, and in the complete abjection of women. The mortal malaises of that society were reflected in the metaphysics of their Universe: even if they recognized the interpenetration of the Universe, and some (like the Stoics) had inclusively discovered immanence, their Universe was carceral, lacking freedom. The divine fire, the seed, or God, was subject to iron laws. In spite of the discovery by some Greek philosophers of the freedom immanent in matter, such as that of Epicurus and his famous “swerve”, the latter a process where a particle that moved in a straight line could suddenly change its trajectory, the Universe of ancient Greeks was a deterministic one. Whitehead6 7 speculates that this deterministic Universe was correlated with the tragical temperament of the Greeks, that culture that invented the modern tragedy: the perspective that the misfortunes of humans were produced by a necessary and pitiless destiny. Furthermore, Whitehead argued that the mechanistic (and False) Universe of the Enlightenment was rooted in this Greek attitude, an attitude they inherited from the Church’s schoolmen in a dissected and mutated form.

The false aspects of Ancient Greece, like determinism, slavery, and patriarchy, show that it is not possible to assume that the ancients were closer to Being, which was a fatal mistake Heidegger made. Even without assuming a teleology of history, it is probable that the misfortunes and class struggles that actualized after Antiquity were necessary for the formation of a Party that could fight for the freedom of everyone, and therefore, against Falsity. The Party contains the potentiality of a Just City illuminated by the rays of Being, transcending the Separated Greek example.

For Whitehead, the Greek model of immanence can only be completed when recognizing another fundamental aspect of the Universe: Creativity. Continental philosophers baptized this aspect as Freedom. Yet, for modern Westerners, in as much as Freedom is accepted as ontologically real, it is often only aligned with the Mind, with the material world outside our consciousness being assumed as slave to principles and propositions. The Cartesian philosophers were so mutilated by Separation, that they had to design an ontology of fragmentation, where freedom was caged inside Mind (freedom of will) and the extended matter was subject to a pitiless destiny. For example, Kant argued that freedom was part of that noumenal reality beyond perception, for the phenomenal reality of the sciences was subject to necessary laws: he changed the iron bars for gold bars, but without transforming the carceral nature of Western ontology. Creativity is contained in the interior of the Mind, where liberty inevitably withers and dies. The only hope these Christians had was Death, for only the decay of their corpses was capable of unchaining & releasing their spirits into the heavens, outside this miserable matter-world they considered inert.

However, the incarceration of freedom inside the Mind is one of the Falsities of Separation. There is no evidence, whether philosophical or scientific, that negates freedom as inherent to the Universe, even with simple particles such as electrons or quarks. The modern version of determinism in the Universe was first based on the Cartesian theories of matter, and today in a vulgar interpretation of Newtonian Physics. The contemporary ontologies begin with the arbitrary judgments that our minds can be reduced to inert matter, instead of assuming that mind may be ontologically basic, and interwoven with matter. In other words, there is no reason to not assume that mental processes are immanent to the Universe: an attribute interwoven with the corporeal, where the mental does not only penetrate the consciousness of humans but is also inherent to such a simple entity as an electron. This does not mean that the mental processes of an electron are as complicated as ours, but that the assumption of ex nihilo actualization of human mentality is arbitrary and not based on empirical evidence. Even the most modern version of this determinism, that sees Mind as the complex emergence of matter is rooted in ex nihilo, since even when the phrase ex nihilo is replaced by “complex emergence” the division between Mind and Matter is still assumed, albeit in a more confusing manner.

Inclusively in the formal methods of physics indeterminism is inherent. For example, in quantum objects, it is impossible to exactly predict position and velocity given that Heisenberg’s Uncertainty Principle makes quantum physics fundamentally probabilistic. In other words, an electron does not behave as a billiard ball but can choose between possible futures, even if all these futures are rooted in its past. Even in the macroscopic context, the majority of the systems are chaotic, or in other words, they are so sensitive to their initial conditions that their future cannot be computed. In general, a more complex system than that of two particles that interact is chaotic (for example, a system made of two planets and a star). Therefore, the combination of chaos and quantum physics leads to a Universe that is fundamentally undetermined, for the quantum effects that make the positions of electrons and quarks undetermined propagate to the macroscopic level of animals and planets due to the extreme sensibility of initial conditions.

For Whitehead, causality should not be understood as something necessary, as a process that should be deduced from first principles. Instead, causality is a judgment process where entities decide, based on their past, the manner in which they will actualize. In other words, an electron judges how to actualize itself in the future based on the interpenetrations of all entities in the universe, and although this judgment has an element of non-determination, it is not a process that is totally unconstrained and free and must be partly a function of the occasion of the past. The ontological method of Whitehead is fundamentally that of empathy, instead of assuming that non-human entities, like slugs, the stars or the climatic system, are fundamentally different from us, it’s more fruitful to expand the concept of our experience into the interior lives of these entities. By doing so, many of the tensions of modern philosophy, such as subject-object, mind-matter, and religion-science, are resolved.

My wife S1gh3org summarized the problem that the freedom of matter poses to humanity in the following manner. We thought we were masters and suzerains of the Earth, but today we face the planet’s vengeance: the climate-system rebels against our spurious sovereignty, and our pretensions of knowledge of this World collapse. Instead of dwelling on the Earth in a manner that allows the trees, the creatures, and the clouds to interweave with us, and opening our heart-minds to the sacred fire, we conceive of ourselves as Minds separated from the rest of the Universe, perceiving the Earth as a simple storage of treasure that must be ransacked and manipulated.

Now that we account for the free nature of matter, we can come back to the question of the democratic republic, unearthed by our Athenian example. What makes the democratic republic the ideal form, outside these empirical examples? The democratic republic organizes itself as a fractal of the Universe itself, and therefore palpates Being. First, the democratic republic exists in a plane of immanence, where there is no hierarchical, transcendental authority that shapes the polis, no Emperor appointed by the Heavens, no technocrat appointed by Expertise. In the Universe, there is no hierarchy of energy nor matter, no special value appointed to the stars or creatures with opposable thumbs. Difference appears from relations, it is not imposed by outer hierarchies. Second, the democratic republic acknowledges the interrelation of human beings. Democratic deliberation can only appear where entities acknowledge their interwovenness in a greater structure, but at the same time acknowledge the differentiation between themselves. The republic, the Just City, should organize itself as a fractal of the Universe itself, where entities are interwoven by fields, even if the entities themselves have a degree of differentiation. Third and finally, the democratic republic acknowledges the freedom of its creatures, which is isomorphic to the freedom of matter.

V

The Party is the potential community that promises to combat Separation and to create the conditions where the question of the Good can be pronounced, and consequently, resolved. The question of the Good becomes imperative since the form of life that we uncritically maintain is leading us into a mortal collision with the planet, that will not only cause the annihilation of creatures due to droughts, fires, hurricanes, and floods but will also lead to chain reactions that will dislocate economic, social and food systems on which the reproduction of humankind depends. Here is where the destructive part of the planet’s freedom manifests: a stochastic and unpredictable attack against us, the false suzerains of a matter that never accepted to be our slave.

The Party that has actualized itself on various occasions, such as the workers’ movements of the 19th and 20th century, promises to terminate Separation through the prefiguration of the Just City. Prefiguration in the sense that even if the City cannot be actualized immediately, the Party contains the City as a potentiality in the manner it organizes itself. This potentiality is found in the manner in which the Party promises to fight in the name of the Earth and all its creatures against Separation, using all possible means: from activity in the streets and workplaces to the elections and the State itself. In the same way the ancient communities of ancient Greece and pre-Columbian America discovered, and the revolutionaries of the 18th, 19th, and 20th century rediscovered, the Party prefigures the democratic republic, for only a community that is self-conscious of the interpenetration of its members can comprehend the interwovenness between human beings and the Universe. Finally, it is not improper to assume that only human beings that attempt to be free can comprehend the freedom inherent in matter, and therefore, fight for a form of life relating ourselves to the Earth as kin.

Considerations on the Basis of the Socio-Political, Economic and Cultural Development of the Turkic Peoples of Asia and Europe by Mirsaid Sultan Galiev

Translation and introduction by Örsan Şenalp and Asim Khairdean

The below is an attempt to provide an English translation of one of the key texts of the visionary militant Mirsaid Sultan Galiev, written between 1923 – 25 titled Some of our Considerations on the Basis of the Socio-political, Economic, and Cultural Development of the Turkish People of Asia and Europe. 1 We believe that Sultan Galiev’s work and writings are very relevant for today, in the contemporary world, in relation to the important debates about identity politics and the Left, decolonization, political Islam, the re-emergence of the extreme right-wing, Marxism, the Russian Revolution, Bolshevism and the new Eurasianism amongst other things. The presented text is one of the key sources in which Sultan Galiev summarizes the main tenets of his analysis on the current world situation in the given conjuncture (the aftermath of the 1917 Russian Bolshevik Revolution), where he lays down an original and alternative strategy for world revolution. With this we are also publishing two supporting documents from the political trial against him which had begun in 1923, re-opened in 1928 and remained open until the final verdict was made in 1939, sentencing Galiev to execution which took place on January 28, 1940. 

A decade in prison and exile divides the two supporting texts: The first document is Galiev’s testimony of December 18, 1928, and the second one is the official sentence which is dated December 8, 1939. Both of these have been translated from the Russian versions. We provide a translation of these documents in order to provide a little bit of historical and materialist context, for not only the text but the conditions of its writing and distribution and its subsequent disappearance and reemergence. 

The primary text was found in the early 90s in KGB archives Box. No. 4: Volume No. 2: List No. 1. 2 The text was published in Russian (in Tatarstan) for the first time in 1995, following the opening of the archives to the public, with the following reference and with an introduction written by I. Tagirov: “Nekotorye nashi soobrazheniia ob osnovakh sotsial’no-politicheskogo, ekonomicheskogo i kul’turnogo razvitiia Tyuretskikh narodov Azii i Evropy.” The second time the article was published in 1998, this time with the title “Tezisy ob ob osnovakh sotsial’no-politicheskogo, ekonomicheskogo i kul’turnogo razvitiia Tyuretskikh narodov Azii i Evropy” in Izbrannye Trudy, together with the two accompanying texts we present below. 3   

With this translation, we have tried to overcome certain problems that we encountered and we must outline them here. First of all, we had to take as the source material for our translation the Russian text which was published in the 90s. This text was arranged and kept in the archives of the Politburo / GPU and later KGB. It was difficult to determine whether the original text was written in the Tatar language by Sultan Galiev or not. If indeed the original text was in Tatar, then the translation must have been done by the GPU and if that is the case we would not know how much is possibly lost in translation from Tatar to the Russian language. The translation could have done before, during or after the trial, or even after the execution of Galiev. This would imply that the GPU could have modified the text. At any rate, it has several inconsistencies of style and apparent absences such as the abrupt ending and missing second part.

The political and historical context in which the original text was written and received by Soviet authorities and leaders, therefore, generates serious problems about the text too. This text, whose only surviving copy is that produced and kept by the GPU, was the main grounds for Sultan Galiev’s second arrest in 1928. This was under Stalin’s orders, on accusations of anti-party political activity, at the start of the first of the Stalinist purges from the Communist Party which notably Galiev survived for a further decade. During this time he was sent to exile for ten years and sentenced to death on December 8, 1939. The article was seen as the main evidence for the betrayal of Galiev and so it is worth noting some inconsistencies in the references to it by Galiev and by the GPU. For this reason, we have tried to retain the formatting as much as possible.

In his 1928 testimony, Sultan Galiev confesses that he wrote the text in 1923, and completed it in 1925, and although he planned it in two parts he claims that he then gave up on the entire idea, and so did not finish the article.4 However, we understand from his testimony and sentence that the activities he was accused of and he actually undertook were organizational activities in line with the vision already set forth. According to Galiev’s own introduction, the second part was supposed to be where he would outline the practical and organizational aspects of his political strategy, as well as the tactics about how to realize this strategy. Notably, it is the part in which the idea of a Colonial International is supposed to be expounded since this does not appear anywhere in the existing first part but does appear in both Galiev’s testimony and in the GPU’s sentence and was also picked up by Bennigsen. The GPU sentence in particular even mentions aspects of the organizational structure of the CI as outlined in the text which are conspicuously absent from the current version. Such denial as part of Galiev’s testimony might have been an act of survival under the conditions that the author found himself at the time. Obviously, the content could have been direct and sufficient evidence to get him executed immediately. However, in the lack of such evidence, it is the existing text and Galiev’s ongoing activities after 1928 that are presented as the rationale for his sentence and execution in 1939. Although Galiev denies the existence of the second part before his executors, there is a good reason to assume that the text might have been hidden or destroyed by the author, a third party close to him or other interested parties.

This leads to the next problem of the first ever reference to this key text being made in the literature by the curious figure of Alexandre Bennigsen 5, who has established fame as a ‘Cold Warrior’ having led an academic wing of the ‘nation building’ campaign under the coordination of Zbigniew Brzezinski and his right arm Paul Henze.6 This situation creates another enigma around Galiev and the present text. We do not know, for instance, how Bennigsen and his students could have managed to penetrate the KGB archives or learned about the context of the text before the archives were opened in the early 90s. It may well be that Bennigsen or his team had discovered the existence of the text as an outcome of the study of Crimean Tatars in Ottoman Archives, which was led by Bennigsen himself in the Topkapi Palace. 7 In any case, the first reference to the text by Bennigsen, to the archived material seems to be picked up and used as secondary references by others, including French Marxist historian Maxime Rodinson.8 And this reference has made Galiev’s article known to other scholars and researchers who refers to it. Bennigsen and Quelquejay thought of Sultan Galiev as the father of the Third Worldist revolutionism, for his alternative vision crystallized in the present translation about the establishment of a ‘Colonial International”, an “International of the Oppressed Peoples.” Besides this, the controversial notion of ‘Muslim National Communism’ was attributed to Galiev’s overall thought by Bennigsen for the first time and since then the notion was adopted by other authors writing about Galiev. 9 Although Bennigsen and his students have done their work in order to undermine the unity of the USSR within the Cold War framework, by using Galiev; their work has revealed the historical originality of the person of Galiev and his ideas. Galiev’s thinking and political struggle to realize his ideas, by building an alternative to the Comintern was inspired by his version of historical materialism. According to Galiev, he builds his analysis as a revision of Lenin’s theory of imperialism and Marx’s theory of capitalism. He claims to achieving this by using a methodology he claims is a more radical version of dialectical and historical materialism. Galiev renames his methodology as energetic materialism and asserts that such a method of thinking has its roots in the East before it was established by Marx and Engels in the West. Independent of Bennigsen’s objectives, what we see in the below text is Galiev’s is a highly original analysis, that can indeed be seen as a precursor of the work of Frantz Fanon, CLR James, Che Guevara, Andre Gunder Frank, Dependency and World-System theorists. Important to note that, some authors have argued that the original ideas referred to as Galievism are initially based on the thoughts developed by Mollanur Vahidov. Galiev himself confirms this, in his 1923 testimony, by mentioning Validov’s name as his mentor.10 As Bennigsen highlights in 1986, Galiev does not cite or give resource neither for his term energetic materialism nor for the predecessors of this thinking system in the East. It was Alexander Bogdanov however who in his earlier work on empiriomonism synthesized the energetism of Ernest March and William Ostwald with the materialism of Marx and Engels. Curiously, Bogdanov in his magnum opus Tektology also makes a similar claim to that of Galiev that “tektological thinking” has its roots in the Eastern philosophy. 11 Therefore one might assume that it was Bogdanov’s thought which was the source that Galiev did not cite here. Bogdanov’s arrest on similar charges of “counter-revolutionary” activities in September 1923, some months after Galiev’s first arrest in May 1923 might indicate a connection to be further researched.12 More recent work of Craig Brandista 13, and James D. White14 might provide direction for future research. 

In any case, all references to the archived text and its published versions in Russian in the English speaking world remained secondary, referring only to the work of Bennigsen. Strikingly, but also probably because of these problems mentioned above, no English translation has been made until now. There may be other reasons that explain the lack of motivation amongst historians for translating Sultan Galiev’s work into English or other European languages, such as Galiev not being as prolific a writer as Lenin, Stalin, Trotsky, Bukharin or other Bolshevik leaders and intelligentsia. After all, Izbrannıe Trudı contains only around 1000 pages of material, collected in one volume, and is mainly composed of official writings which were found in the Soviet archives and published in 1998. However, Galiev was undoubtedly a key political figure, the highest-ranking Muslim amongst the Bolshevik leaders, and one of the first high ranked leader who got arrested and accused with anti-party activities and expelled from the party (as early as 1923). He and his fellows and followers were accused of being ‘Galievists’, bearers of a certain line of thinking and practice. The line of thinking and action that was labeled as ‘Galevist’ was strategically linked to the issues related to the policies on colonies, nationalities, self-determination, approach to agrarian classes, to Islam, and thus to the confrontation with the Imperialism of the West in the East. Therefore the Galiev case was not only related to the spread of the world revolution, but also to the issues of Russian nationalism and practice of revolutionary democracy in the Soviet government itself.15 

The overall enigma of the Galiev case and the lack of English translations of at least his key texts motivated us to undertake such an initial effort and make the present translation, even though we cannot read nor write Russian. Of course, we are aware of the fact that this constitutes a problem for the reader with regard to the trustworthiness of the end result. We decided to proceed anyway and then look for solutions to minimize the effects of these problems as much as we could. Our starting point was the early Turkish translations of both the present item (also published in 1998) as well as Turkish translations of other works of Galiev, a selection made from Izbrannıe Trudı and published by Halit Kakınç.17 As one of co-translators of the article below, Örsan Şenalp was then a member of the editorial board of Ulusal and was acquainted with the text and its Turkish translation. Asim Khairdean worked on the English rough translations of the Russian and the Turkish texts. Finally, we compared and corrected the outcomes of two versions and applied this to the two annexed documents as well. Needless to say, ours are just initial translations. Of course, there is still the need for a professional translation by a native English speaker and Russian literate historian.   

Before we end, we would like to thank Fabian Tompsett, Zbigniew Marcin Kowalewsky, Matthieu Renault, John Biggart, Craig Brandist, Eric Blanc, and Sebastian Budgen for the suggestions and insight they provided.  

Mirsaid Sultan-Galiev and Narkomnats Commissars, 1923

Document I: From the testimony of M. Sultan-Galiyev to the investigator of December 18, 1928

The question is put squarely: am I ready to disarm ideologically and organizationally or not? I answer at the beginning, yes, I am ready. What is my armament and what should be my disarmament? My armament consisted of well-known ideas and thoughts, in a certain worldview about the development of the revolutionary movement in the colonies and the work of Soviet power and the Communist Party in the national republics and regions, mainly the Turkic ones, which grew gradually in the course of the development of the revolution in Russia, starting as early as 1917.

This outlook has its own dynamics, the history of its development, which was determined by the peculiar perception of certain moments in the development of the international revolution in general and of party and Soviet work in the national parliaments in particular. 

The basic principles of my outlook were laid out by me in my testimonies to the OGPU back in 1923 – when I was arrested on charges of trying to establish contact with Zaki Validov.18 I consider it necessary to repeat them now in brief. The formulation of my views was:

First: The crisis in the development of the world revolution, which forced the party to shrink into the framework of building socialism in one country, is the result of a “reassessment of the significance, on the part of the European Communists, of the role of the Western European proletariat in organizing the world socialist revolution, on the one hand, and in underestimating the significance of national liberation movements in the colonial countries in the system of international revolution, on the other.” 19

Secondly: The Party’s insufficiently firm policy on the national question before the Eleventh Party Congress, 20 in the sense of underestimating its national manifestations in the work in the national parliaments and, as a result, the growth of great-power tendencies, on the one hand, and the discontent of the nationals on this basis, on the other.

As you know, I then recognized as erroneous my attempt to establish contact with Zaki Validov, qualified it as a crime against the party of which I was a member, and declared my readiness to accept the deserved retribution from your hands.

I did not make a clear statement on my part about my renunciation of the assessment, of the course of the development of the revolution, that had developed in my mind. 

When I was released from prison, I, at least, had no clear answer: who, after all, is right on the main issues – I or the party. I remember only one thing: I had made a firm decision to put an end to all my past, in being released from prison and staying in one form or another in the party. I learned about my expulsion from the party, as you know, here at the OGPU, before my release, after you made a written commitment from me to refuse to conduct anti-Party and anti-Soviet work. The message about this had a depressing impression on me. Some hope appeared to me in the possibility of reinstating the rights of a member of the party after being visited by Stalin some time after my release from prison, when I was instructed that this question could be put in about a year. Somewhere in the depths of my soul, there was, in addition, a hope for Vladimir Ilyich. For some reason, it seemed to me that Ilyich would be interested in my business and restore me to the party. I looked forward to his recovery. His death killed this hope in me. Ilyich’s loss for me was, therefore, a double blow. I loved this man as God in my youth. If you searched me, you should find in my papers a small sheet, where I brought my impressions of the deceased, after returning from his funeral. The image I painted on this little piece of paper will forever remain in my soul.

My hope for a return to the party revived after my statement to the Central Control Commission in 1924. The promise of support for my request on the part of Mr. Stalin strengthened this hope in me. The Central Control Commission, as you know, denied me my request. It was the third fresh and heavy blow to me.

The moment of negotiation and consideration of my application to the Central Control Commission coincided with the moment of the withdrawal from Tatarstan of a group of Tatar communists – Mukhtarova, Enbaev, and Gasim Mansurov, comrades close to me through my joint work with them during the revolution. Also from the party, the local Party organization of the People’s Commissariat of the Tatarstan Republic – Yunus Validov and deputy head of the Sovnarkom Comrade Ishak Kazakov, an old revolutionary who worked among us from the days of October. It was also preceded by my open defamation, in the pages of the Tatar and Russian press and in separate pamphlets, as a counter-revolutionary. I learned about the qualification of my act, as objectively counter-revolutionary, on the part of the Second National Meeting under the Central Committee of the Party, a year later, after expelling me from the party, and before that it was not clear to me why such a furious attack was taking place on me as against a counter-revolutionary.

The counter-revolutionary label, glued to me, oppressed me even worse because in my heart I considered myself a Communist, a Leninist, a party member, a revolutionary. I am in all parts of my being protesting against it (in my notes you can find a letter to the Central Committee, which I thought to compose at the same time on this occasion, but for some reason struggled with and abandoned). I considered this a great injustice towards myself and experienced it as the greatest tragedy. To me, all the more, it was hard, that I already experienced a serious tragedy in your prison. After all, I’m not only a revolutionary, but also a person. I, as a revolutionary, signed a death sentence to myself. I considered this to be the greatest act of revolutionary honesty and courage on my part and found, in this, great moral satisfaction for myself. I think you understood that then. But as a man, as an animal organism, I still experienced a heavy sense of death. And under this heavy feeling, I was with you for 2 weeks, while my fate was being decided. You see for yourself – I’m only 36 years old, and almost all my head is gray. You will understand, therefore, that strange feeling of resentment, insult, and humiliation that I experienced, and experienced at moments when I was exposed as a counter-revolutionary. Especially in those cases when this came from the people with whom I once fought alongside, against the opponents of the October Revolution and the Soviet government.

Here is the psychological background on the basis of which I gradually matured the decision to create an independent party, based on the revision of Marxism and Leninism on colonial and national issues. This was also facilitated by the extremely difficult situation that was created around the so-called “right” Tatar and partly Bashkir communists.

The result of this was my initial sketch of a part of the theses on “some issues of economic and cultural development of the Turkic peoples of Europe and Asia.” In them, I wanted to justify the opposition to the communist slogan of national self-determination by the slogan of “the liberation of the colonies through the dictatorship of the colonies over the metropole.” Communism, according to my analysis and a new understanding, was pictured to me as a new and progressive form of European nationalism for the first time, meaning the policy of consolidation and unification of the material and cultural forces of the metropolitan countries under the aegis of the proletariat. In the future, I intended to expand these theses on the colonial question in general, based on the radical revision of the Leninist theory of imperialism and Stalin’s interpretation of it. I speak quite frankly, as I am, in front of you and before history, in the end, one person, but I have nothing to hide. If in your hands during a search I had a pamphlet by V.I. Lenin “Imperialism, as the newest stage of development of capitalism” with my notes on the margins and on the covers, then on them you will be able to form an approximate representation of my understanding of imperialism. According to my theory of imperialism, imperialism is inherent in capitalism in general, regardless of the stage of its development; it seemed to me that in this respect Ilyich nevertheless lacks clarity. From my formulation, therefore, there was a possibility in the theory and practice of the existence of socialist or communist imperialism, since at this stage of its development international capital (which must grow from a revolution into socialism) represents a system of colonial management.

I here ask you not to confuse my concept with the battered and rotten lampoon of Kautsky and the dirty lies of the imperialist bourgeoisie about the “red imperialism of the Soviets.” From my same theses, you will see that I am an irreconcilable enemy both of the world bourgeoisie and Menshevism.

The draft of my theses I first read to Yunus Validov. He insisted on making some amendments, especially with regard to the formulation of the content of the national liberation movement of individual colonial countries (including the Turkic-Tatar nationalities of Soyuzia) and questioned the correctness of the basic slogan of “colonial dictatorship over the metropole,” where we opposed ourselves to the Communist International. Validov then lived in my apartment. He was already expelled from the party. Above him was the threat of a public trial on charges of a criminal offense. We both suffered a great deal. Nevertheless, the discussion of the program for the future of the “International of the Colonial Peoples” was very intensive. Our main provisions were worked out by us, but they are not set out on paper. Tactics and strategy were defined. The social base of our future “Colonial International” party was determined by the workers, peasants and the petty bourgeoisie. Tactically, we stood for the use also of the progressive part of the large national bourgeoisie (the industrial bourgeoisie). It was decided after the trial of Validov, if he was not left in the party, to flee abroad and begin negotiations with underground or semi-legal colonial revolutionary organizations about the establishment of the Bureau of the International in one of the eastern countries. First of all, Validov was to contact Sun-Yat-Sen and then to transfer to India. I had to stay in the USSR and organize a small but strong nucleus here and also go abroad and contact the Fourth International and the anarchist organizations of Europe. Such was our decision before the trial of Validov. Validov in the court kept himself, in my opinion, revolutionary. You know that. The court, as is known, did not resolve in his favor … Nevertheless, we carried out our decision and were then detained ourselves. We once again thoroughly thought out the issue and decided to seek a review of the court’s decision before the Central Control Commission, and in case of a negative decision by him and in this instance, to appeal the decision of the Central Control Commission first to the party congress and then to the Comintern. The decision of Validov in this sense was unshakable. He believed in his own right. I supported him. Before deciding on the fate of Validov, we decided to stay in the USSR, regardless of whether you pursued us or not, whether it was possible for us to go abroad or not, that is, already having made a full break with you (as it should be understood), depending on the outcome of the resolution of the question of leaving him in the party. Severe illness and the subsequent death of Validov however, removed this issue from the order of the day.

The loss of Validov was a heavy blow to me. In him, I lost one of my most loyal friends and support. The son of a serf-peasant, he was a real rebellious and revolutionary slave.

The transcript of his speech at the trial was kept by me. It must have got to you. There on the first page, there should be a signature made by the hand of Validov himself. It spoke about the growth of the right, danger in the country and the need for an organized fight against it. Validov, before death, asked me to reproduce his speech and distribute it among the population. By this way, he wanted to rehabilitate himself after death. I, however, did not do this and kept his speech only as historical material. I did not want to endure our discord with the party in public.

After the death of Validov, I suspended the work on the preparation of the theses. It seemed to me that the planned course of our action was still wrong. In the program we are planning, there was no clarity, firstly, regarding the social entity of the organization we are creating, and secondly, regarding the definition of our attitude to communism as a system, as a principle. It was unclear what we should promise to the colonies liberated from the hegemony of metropolitan countries: communism, or capitalism, or something third “not bourgeois” and how to ensure the organizational triumph of communism as a system in general, if we accept it for the colonies. The question as to the stages in the development of the national liberation movement with regard to communism was also unclear: whether communism was established after the end of the national liberation, or whether its growth coincided with the development of the national liberation movement. And I’ve thought about this for a long time. In addition, I was sick with tuberculosis, which greatly exhausted me and I had to go to the Crimea.

Later, after returning from the Crimea, in the winter of 1925 I read extracts from my theses to Comrade Budayli from the Tatarstan Republic. He also gave readings to Mukhtarov and Enbaev, and even later, it seems in 1926, showed them to their comrade Deren-Ayerly. Reading the theses, I pointed out to my comrades that they represented only a draft outline of my views on the development of the revolutionary movement in the Turkic regions of Europe and Asia. Comrades, agreeing with the analysis of the Turkic world in the system of world economy and politics, resolutely argued against the first part of the theses, regarding the opposition of the colonial communists with Europeans and about the slogan “the dictatorship of the colonies over the metropole.”

I did not show my theses to anyone else. As you can see, the theses are not finished, but among the papers on separate sheets there are rough drafts of the formulations of the remaining parts of the theses, not only in the form of completed and ready-made thoughts but in the form of “possible productions.” In the process of their analysis, their antitheses could also arise.

I did not manage to finish them. I did not have too much time and there was no “Engels” at hand. This is the first point. Secondly, I still did not lose hope for my rehabilitation within the party. For some reason, it seemed to me that the Central Committee of the Party would finally consider my position. This hope grew especially strong in the period when you started talking about “changing the route of the revolution” in terms of a turn towards active participation in the national liberation movement of the colonies, specifically, the Chinese revolution. The result of this was my second letter to T. Stalin at the end of 1925 or the beginning of 1926 with the question of whether it is possible for me to raise the question of restoring my membership in the party and on what conditions. Moreover, even later, under the influence of the experience of the Chinese revolution and the development of the national liberation movement in India and other colonial countries, and also in the USSR itself, the question gradually arose in me as to whether I was really mistaken in the main, namely in determining the revolutionary significance of the theory and practice of Leninism in applying them to resolving the colonial question and hence in determining the revolutionary role of the CPSU(B) and the Comintern, that is, speaking simply, I do not break through an open door. 

Mugshot of Sultan-Galiev

Document II:  SENTENCE

THE UNION OF THE SOVIET SOCIALIST REPUBLICS THE MILITARY BOARD OF THE SUPREME COURT OF THE UNION OF SSR, DECEMBER 8, 1939, CONSISTING OF:

Chairman – Brigouveneurist T. Alekseyeva

Members: Brigvoyenurist Sislina and Comrade Bukanova

As the secretary-lawyer T. Mazur, in a closed court session in the city of Moscow, December 8, 1939, examined the case on charges of – Sultangalieva Mirseida21 Haydar Galievich 1892, the birth of the Bashkir Assr, by nationality Tatar, servant, non-partisan, by the NKVD in 1928 (on June 28, 1930, Col. of the State Political University) a sentence of up to 10 years for criminal activities, is provided for by Articles 58-1a, 58-2 and 58-11 of the Criminal Code.

The preliminary and judicial investigation found that since 1919, Sultan-Galiev is the organizer and the actual leader of the anti-Soviet nationalist group which for many years has been actively fighting against Soviet power and the CPSU(B).

Throughout 1919-1920, Sultan-Galiev was in organizational connection with the well-known nationalists who were in exile: Ibragimov22, Abdurran and others, together with whom they agreed on organizing the struggle against Soviet power on the basis of pan-Turkism and pan-Islamism, with the aim of secession from Soviet Russia of the Turkic-Tatar regions and the establishment in them of a bourgeois-democratic Turanian state.

In 1923, Sultan-Galiev M. together with a certain Kara-Sacal, the foundations of a political program common to all the Turkic nationalities of the USSR and the colonial peoples of the foreign East were worked out, a cipher was developed, a password and nicknames were established.

In the period of 1925, Sultan-Galiev wrote a program of struggle under the heading “On the Basics of the Economic, Political and Cultural Development of the Turkic Peoples,” in which he put forward the idea of ​​creating a “colonial International,” with the organization of a special committee for the leadership of the Pan-Turkic movements of the Turkic peoples in the USSR, with branches on the ground, whose task was to organize the preparation of a branch off of the national Turkic republics and regions from the Soviet Union.

Since 1923 and for several years Sultan-Galiev had an organizational relationship with the Trotskyite-Zinoviev underground, contacting them with subversive work, against the CPSU(B) and the Soviet authorities.

In the period 1931-1933. Sultan-Galiev, even while in the Solovetsky camps, did not abandon his criminal activities with like-minded people – Enbaev, Bakiyev, and others –  negotiated the creation of the so-called “Turan Workers ‘and Peasants’ Socialist Party.”

In the same year of 1933, Sultan-Galiev undertook the assignment to establish a connection with the leader of the Tatar White emigration Gayaz Iskhakov.

Along with these criminal acts during the period from 1919 to 1928 and from 1934 to the date of his arrest Sultan-Galiev led a large recruitment drive to create anti-Soviet bourgeois-nationalist organizations and groups.

In addition, it was established that since 1922 Sultan-Galiev was connected with the diplomatic representatives of a foreign state who, for espionage purposes, informed about secret decisions of the Central Committee of the CPSU(B) on Eastern issues about secret decisions on the national question, and also gave his consent to the transfer of information about the armed forces of the USSR. He gave the representative of foreign intelligence in 1927 a verbatim report of the so-called “Ryskulov national meeting.”

Recognizing Sultan-Galiev as guilty of the crimes provided for in Articles 58-1a, 58-2 and 58-11 of the Criminal Code of the RSFSR, the Military Collegium of the Supreme Court of the USSR, guided by Articles 319 and 320 of the Code of Criminal Procedure of the RSFSR has agreed:

Sultan-Galiyev Mirsaid Haydar Galiyich to be given the highest measure of criminal punishment – execution, with confiscation of all personal property belonging to him. The verdict is final and not subject to appeal.

A copy of the document was transferred from the Central Archive of the Federal Counterintelligence Service of the Russian Federation.

Second All-Russia Congress of Communist Organization of Orient Peoples in 1919

Document III: Some considerations on the basis of socio-political, economic and cultural development of the Turkic peoples of Asia and Europe23

Methodology  

Before we base the foundations on which we will establish the socio-political, economic, and cultural developments of the Turkic peoples of Asia and Europe in the epoch we are experiencing, we have to, at least briefly, dwell on the methodology of our views on the topic.   

To avoid any ambiguity and misunderstanding we must first point out that we approach this particular issue, as well as in general other issues, from the materialist worldview and philosophy. And from the various currents of this revolutionary philosophical school, we dwell on a more radical branch, so-called historical or dialectical materialism. We believe that this branch of materialistic philosophy is the most faithful and scientifically grounded system of cognition of individual phenomena in the social life of human society since with its help we can produce the most correct and accurate analysis of their causes and predict or anticipate their consequences.

But at the same time, let us state in advance that our belonging to this school – of dialectical, or rather, energetic materialism – should not be interpreted as a blind imitation of the Western European representatives of this school (i.e. the so-called Marxists or Communists), nor a blind copying of all that they think or produce. We do not do this for the following reasons:

    1. We believe that materialistic philosophy is not at all an exclusive “accessory” of Western European scientific thought, since this kind of philosophy, in one form or another, as well as a well-known system of thinking, has arisen in other non-European peoples (Persians, Arabs, Chinese, Turks, Mongol, etc.) long before the birth of modern European culture.
    2. Many of us, even before the last revolution in Russia, were imbued with an energetic materialist world outlook, and it was not artificial and grafted from the outside, but naturally arising from the essence of the conditions surrounding us: the most severe economic, political and cultural oppression of Russian nationalism and Russian statehood.
    3. Our adherence to the supporters of historical materialism does not at all oblige us to agree to and regard anything as “sacred”, indisputable and indestructible, as presented by contemporary Russian or even European monopolists of the idea of ​​dialectical materialism.

 You can declare yourself a thousand times a materialist, a Marxist, a Communist or, as is in fashion in Russia now, a Leninist, screaming about it to the whole world, with as much strength and opportunity as you have, and write hundreds and thousands of volumes on hundreds and thousands of topics on this subject, but at the same time not have the slightest dose of true materialism or communism, or a grain of genuine revolutionism in your judgments and conclusions, let alone actions. And we not only do not give any obligations to you but even in spite of all your expectations, we “dare” challenge you for the right to monopolize the idea of ​​dialectical materialism.

So, for example, we find that in the basic questions of the restructuring of the social life of mankind, which are, firstly, the national-colonial question, and secondly, the question of the methods of implementing communism, that is, the social system, where there will be no classes and there will be no exploitation of man by man, Russians, and behind them the West-European Communists at the present time make the grossest mistakes, the result of which may not be the salvation of mankind from the “oppression of anarchy and elements,” but his terrible ruin, impoverishment, and extinction. We agree with them (not always and not on all matters), when they criticize and plunder the rapacious European capitalism by predatory European imperialism; we agree with them when they speak of the reactionary nature of modern European capitalist culture and the need to fight it… but we nevertheless completely disagree with the recipes they have offered, as conclusions from their reasoning about all this. We believe that with the recipe proposing the replacement of the dictatorship over the world of one class of the European public (the bourgeoisie) by its antipode (proletariat), i.e. its other class, there will be no particularly great change in the social life of the oppressed nations of mankind. In any case, if any change occurs, it is not for the better, but for the worse. This will only be a replacement for a less powerful and less organized dictatorship (the centralized dictatorship of the forces united on a European scale) of the same capitalist Europe (including here and America) over the rest of the world. In contrast, we put forward a different proposition – the concept that the material prerequisites for the social reorganization of mankind can be created only by establishing the dictatorship of colonies and semi-colonies over the metropole. Only this way is capable of creating real guarantees for the liberation and emancipation of the productive forces of the globe, chained by Western imperialism.

Proceeding from this methodology, we establish a certain system of questions, the answer to which must give the most correct solution to our main task. We consider the issues through the following topics: 

What is the Turkic world in the present-day world economy and politics as a socio-productive organism?

What conditions are lacking (internal and external) for the normal economic, political and cultural development of the Turkic peoples (both in general and their individual branches)?

In what ways can these conditions be achieved, whether through evolutionary development or through revolutionary changes?

Specific methods of work in one direction or another:

a) strategy and tactics,

b) forms of organization.

The Turkic World in the system of the modern world economy and policy as a productive-social organism 

The question of the place and role of the modern Turkic world in the system of the current international economy and politics is, in our opinion, the main issue from which we can outline the correct solution of our main question about the fundamentals of the socio-political, economic and cultural development of the Turkic peoples of Asia and Europe.

Not knowing exactly what we are, inside the system of existing international social and legal relations and what kind of relations we have, we can not determine what we should become and what should turn into.

An analysis of this question can be started only from the second part of it, i.e. from the question of what is the modern system of international social and legal relations – economic, political and cultural-domestic.

The following factors are the distinguishing points that determine the features of this system:

  1. The Slave (colonial-imperialist) character of the modern world economy and politics.

Analysis of social and legal relations between individual peoples of the world reveals that the nationalities from which modern mankind is formed are sharply divided into two camps that are hostile to each other and unequal in number according to their social and legal situation; in one camp there are peoples constituting only 20-25% of humanity, who have managed to take into their hands almost the entire globe, with all the “living” and dead riches contained in it and on it, and established the monopoly “right” to exploit them; in another camp there are peoples making up 4/5 of all mankind and falling under the economic, political and cultural bondage and slavery of the peoples of the first camp, in other words, the “master” or “civilized” peoples. 

In the “civil” language of “gentlemen”, the peoples of the first group are called “civilized,” “civil” nations, called upon to save mankind “from slavery, ignorance, and poverty.” The peoples of the second group in their language are called “savages,” “natives,” etc. and created, according to their “scientific” judgments, to serve the interests of “civilized-nations.” The “natives” and “savages” have not yet invented special terms for the designation of “civilized” peoples and, whether by the “poverty” of their lexicon or lack of scientific understanding, they call them simply “dogs,” “robbers,” “executioners,” and other similar “indecent” and incomprehensible epithets.

The peoples of the first category include the “civilized” peoples of Europe and America, which spread gradually in other parts of the world are generally called “the peoples of the West.” The second group includes the peoples of Asia and Africa and the Aborigines of Australia and America, colonized by Europeans.

Analyzing the relations between the two groups of people, we state that the entire system of economic, political and cultural relations of the peoples of the West (metropolitan countries) to the peoples of the colonies and semi-colonies characterizes the system of slaveholding relations.

A number of conditions, of a historical and natural-geographical nature that influenced the progress of technology and culture of the peoples of the West, conditioned the transition into their hands of the means of economic and cultural communication between the peoples of different parts of the world, in other words the international communications and military-strategic points, thereby creating the prerequisites for the transition into their hands the entire initiative in the development of the world’s political and economic relations between the peoples of Western and Eastern cultures.

By a well-known moment of history, the technology and culture of the peoples of Europe proved to be more viable and rational, from the point of view of the struggle for existence, than that of the hegemons of the world, the Muslim peoples of Asia and Africa, who were settling on them at that time, and allowed them to break up the latter and occupy the necessary bridgeheads, to freely extend their influence to the rest of the Asian and African continent.

World trade routes, trade markets and sources of raw materials, as well as military-strategic points, with few exceptions, were in the hands of the peoples of the West. And the people of the West extended their system of intra-national slavery (if serfdom in the epoch of feudalism was a form of slave-owning economy, then class oppression in the era of capitalism is also slave-owning – the exploitation of man by man, but only in another, reformed form) entirely to their colonies – “black” and “yellow” continents, thus giving an international character to it and transformed it into an “international” system of slavery. The peoples of these continents actually turned into slaves deprived of the right to own the natural wealth of their countries and work for the benefit of their “civil” masters – the people of the metropole. 

  1. The parasitic and reactionary character of the material culture of metropole as the main factor of the world development of this epoch.

The colonial-slave-owning character of the modern system of world economy determines entirely its next feature-the deep parasitism and the highly reactionary nature of the entire present culture of the peoples of the West as the main factor in the development of mankind in this epoch. These, the properties of the material culture of the metropolitan countries are expressed in the following two points:

a) The static moment – the monopolistic concentration of the means of production and circulation, and the subjects of consumption that are necessary for humanity, in the hands of the peoples of the metropole. 

In the hands of the metropolitan countries with some 300-350 million people has accumulated all the main means of production (factory industry), means of circulation (financial capital and its apparatus), ways and means of transportation and communication (sea routes, railway lines, air messages, telegraph and radiograph); as well as sources of raw materials (oil, coal, ore, animals and plant products) and markets for industrial products. In this respect, the West seems to be a giant octopus, embracing with its tentacles four-fifths of humanity and sucking from it all its vital juices. To this we must add that the octopus is not an ordinary octopus from under the waters of the ocean, but an octopus-armadillo, an octopus warrior, an octopus, a deadly bearer armed with the latest military art and military “inventions” of the West. True, these gains did not increase the courage and bravery of this octopus. But his cowardly cruelty and bloodthirstiness has increased: the octopus now sucks the lifeblood from the living organism of the peoples of the colonies and semi-colonies, enriching one, the smaller, part of the world’s population at the expense of exhaustion, pauperization, degeneration and extinction of the other, the majority.

b) The Dynamic Moment – the parasitic and reactionary character of the material of the metropole from the point of view of the maximum development of the productive forces of mankind.

This moment is closely connected with the first and is its complement and development.

In fact, it is the basis for what the modern culture of metropolitan countries seeks as a regulator of the development of mankind in the current epoch.

If the essence of the material culture of the peoples of the West consisted solely in the monopolistic nature of the modern system of their economy (monopoly capitalism or imperialism), then this as a form of organization of the world economy would be only half bad. But the whole point is that the essence of the material culture of the metropolitan countries, the main internal content of it, that is, the true content of all these “monopoly capitalisms,” “imperialisms” and other social categories of the public of the West is not at all in this static form, but in its dynamic, in the specific tendency of its development.

This trend is that the existence and development of the modern material culture of the peoples of the West is based not only on the preservation of slave-owning and bonded relations to the peoples of the East, in other words on the exploitation of the natural – natural forces and resources of colonies and semi-colonies, but also on the delay of the development of the domestic productive forces of the latter, on the suppression of the growth of their material culture.

What is the basis for the modern culture of the West?

On the monopoly production and sale of goods for the metropolitan countries and colonies, in other words as a monopolist in the world economy and production process.

What is it based on?

On the delay in the development of the domestic economy, in the absence of a national industry of colonies and semi-colonies; in other words on the preservation of the agrarian, purely peasant character of these countries, when they, because of the absence or underdevelopment of national industry, are forced to resort in their economic life to the “help” of the metropolitan countries, in other words, the world monopoly industry.

Specifically, this process consists of the following elements:

a) The provision of the main elements of the economy of the metropole – industry – with cheap raw materials, hence the aggressive policy of the peoples of the West towards the countries of Asia and Africa as sources of raw materials, with all that accompanies this policy and the resulting phenomena: firstly, the ruthless struggle with the remnants of independence of the semi-colonies and the brutal suppression of the slightest manifestation of political independence on the part of the colonies, and secondly, constant competitive wars due to colonial possessions between individual national metropolitan groups. In other words, the development of social contradictions between colonies and metropole, on the one hand, and national conflicts between individual national groups of dictatorial metropole, on the other.

b) The provision of cheap production costs for the factories of industry, by improving the technology of production and exploitation of the labor of industrial workers in the metropolitan areas and subsidiary workers from the colonies. Hence, the existence of class contradictions in metropolitan areas and the emergence of class-based political parties on the basis of these contradictions.

c) The provision of cheap (profitable) markets for the products of the industry of the metropole. Hence, the deepening of the colonial-aggressive policy of the metropolitan countries directed not only to keep the colonies and semi-colonies in their own hands and under their own yoke but also to keep them precisely as permanent markets for the sale of industrial fabrics in the metropole.

The result of this policy is only an even greater aggravation of social contradictions between colonies and metropole, and these contradictions assume the importance of a factor of paramount international importance.

The last element in the process of the dynamics of the material culture of metropolitan countries occupies a particularly important place in the system of established relationships between the metropolitan countries and colonies. This element, being the main active spring of the modern culture of the peoples of the West, simultaneously acts as the main cause of all those social abnormalities that are revealed in the development of modern mankind as a whole.

These abnormalities are obvious and they can only be denied by blind people and political degenerates. They are as follows:

a) The Hostile and unproductive operation of the natural riches of the Earth, in the peculiarities of the resources of colonial and semi-colonies, from the point of view of the general interests of humanity.

This truth hardly requires proofs, it is enough to observe the management of the metropolitan areas, ‘home’, and in the colonies, so as not to be immediately convinced of this.

b) The irrational organization of the global process of production and distribution and as a whole and the unproductive waste of mass human energy.

The means of production, concentrated mainly in the hands of the metropolitan countries, are far from the main sources of raw materials and world markets and thus necessitate the transfer, of raw materials to the means of production, firstly and the products of its processing (goods) to the markets secondly. For example, some wool or leather raw materials from Tibet, India or Afghanistan should get to the UK, turn into cloth, shoes or other goods and then travel back to their “homeland.” Or, for example, Turkestan or Transcaucasian cotton (by the way, together with the Baku oil) must first make a trip to the country of the “civilized” – somewhere in Moscow or Ivanovo-Voznesensk and, turning into a manufactory or something else, to do the opposite (secondary) journey to the same Turkestan or Transcaucasia, and sometimes further – to Persia, Afghanistan, etc. From the point of view of economy of means and human energy, it would be more expedient to act in just the opposite way: to process raw materials into what is necessary for people in its “motherland,” in other words in the colonies and semi-colonies themselves where, incidentally, with the exception of the means of production (which can be moved there from metropolitan areas or organized again), there is a combination of all the necessary conditions for this: raw materials, liquid fuels, unused and extinct human energy, the need for appropriate factories from the population of the colonies, and sending it to “foreign travel” only as is necessary; in other words conforming to the corresponding natural consumer demand from there, not as a “wild” raw material, but as a “civil” commodity.

c) The waste of mass human energy for the constant and regular “protection” of the existing order of things and the structure it requires, in other words, the existing irrationality in the organization of the world economy and the relevance of this social negligence (injustice). 

It expresses itself in the rabid militarism of the West, in the monstrous growth of its land, sea, and air armaments and the corps of internal and external guards. The peoples of the West are protected not only from the oppressed peoples of the colonies and semi-colonies and from all sorts of “yellow,” “black” and other “dangers” and “panisms,” but also “from each other.”

d) The delay of the natural development of the productive forces of the colonies and semi-colonies, the majority of the world population. On this ground emerges the social inequality between the peoples of the colonies and the metropole and the prevention of the cultural development of all of modern mankind as a whole.

It is advantageous for Western predatory imperialism to maintain backward forms of economy and social relations in colonial countries. Only on the basis of this backwardness, can the predatory culture of the metropole breathe and develop. To keep the colonial peoples in darkness and oppression and not give them the opportunity to revive culturally is the most real and vital need of the peoples of the West, which have turned into jailers of the freedom of mankind. Hence the social inequality that we see in the position of the peoples of the metropolitan countries, on the one hand, and the peoples of the colonies oppressed by them, on the other. While the peoples of metropolitan countries enjoy all the benefits of culture and all the gains of technology and science, the peoples of the colonial countries, in their mass, are forced to drag out the existence of half-starved slaves and beggars. We see steel and granite skyscrapers on one side and pitiful huts and shacks on the other; cars, trams, buses, trains, steamships and airplanes on one side, pathetic nags and antediluvian airbuses and wagons on the other; electric plows, tractors, steam threshers, melioration, artificial fertilizer fields, etc. on one side and a wooden plow, a shovel, a pickaxe and a pitchfork on the other; electricity, telephone, telegraph and radio on one side, a beam and a kerosene oil lamp and the absence of everything else on the other; fine arts, literature, games and laughter on one side, hopelessness and darkness, constant suffering and tears on the other; satiety, contentment and a secure life on one side, hunger, cold, poverty, disease, death and degeneration on the other.

Can we justify this state of affairs? Can we call it a normal position, normal order? No, and again no! From the point of view of any morality, this is an expression of the greatest social abnormality and glaring world social injustice.

  1. Strengthening the national cultures of the metropole to consolidation.

We would be incomplete in our analysis of the material culture of metropolitan countries if we leave unanswered yet another question, namely: where is the modern material culture of the peoples of the metropolitan countries headed and what does it want to become? This question is closely connected to the dynamics of the development of this culture and reveals one of the most characteristic and significant features of it, determining the prospects for the development of the world for the entire immediate era. We define this line as the desire for consolidation, in other words to the centralized unification of the disparate national-material cultures (capital) of the peoples of the metropole.

Does this desire exist?

Yes, it does. The recent international imperialist war, revolutionary cataclysms in Russia and other countries after the war, today’s “diplomatic” struggle between certain groups of “victorious” countries, the feverish work of the separate political parties of the peoples of the West are all the most diverse manifestations of this aspiration.

This aspiration is under pressure from the following two contradictions:

1) The discrepancy between the existing structure of the material culture of the peoples of metropolitan countries (nationally scattered, often proprietary or anarchic capitalist) of its internal essence, in other words, the needs of these people in a more organized and improved robbery and exploitation of the peoples of the colonies and semi-colonies;

2) In connection with this, the emergence in the colonies of material and political prerequisites for national independence and social emancipation from the yoke of the metropolitan countries; strengthening the so-called national liberation movement of the colonies.

We take the first contradiction. What is it specifically expressed in? It expresses itself in the fact that the existing order, the existing structure of the foundations of the material culture of the peoples of metropolitan countries cannot provide them with impunity, regular and, most importantly, full exploitation of the peoples of the colonies. The material needs of the peoples of metropolitan countries have outgrown the existing form of their material culture. The robbery and sucking of juices from the body of enslaved humanity, produced individually, without a single plan and a centralized will, are not effective enough in terms of productivity and not only do not give the maximum expected results, but even contrary to the will of the robbers, are fraught with all sorts of surprises. It turns out that such a system of exploitation of colonies and semi-colonies and the rest of the oppressed part of mankind cannot stop the complete circulation of blood in their bodies. They continue to maintain their vitality, continue to live, breathe, and sometimes, when their enslavers are engaged in a fight among themselves because of someone else’s good, they even dare to oppose them. Can the peoples of the West afford such a “luxury” on the part of the peoples of the colonies? Of course not. Whether they want to or not, the question of changing the internal structure of their material culture, the question of the transition to a new, higher, more organized and perfect forms of management, rises before them and it can not be otherwise!

What is the essence of the internal structure of the material culture of the metropolitan countries of the lived (passing) era? Its essence lies in two provisions: private property within nations and private property between nations, in other words, the relative disunity of the means of production and circulation of the accumulated wealth both within the nations themselves, and between individual nations.

Let us take the first position – private property within nations. What results does it give in the course of developing the material culture of the peoples of the West? Firstly, competition between individual owners (capitalists) and their associations (trusts, syndicates, cartels, etc.) or even among whole industries themselves. In pursuit of profit and of bigger profit shares they mutually struggle among themselves and a significant part of their energy goes to the organization of this struggle and this competition. True, this competition, being the only and necessary part of capitalism based on private property in general, plays a generally progressive role in the concentration and centralization of capital. Nevertheless, on a social scale, under the condition of the existence of colonies aspiring for independent development, it is for metropolitan countries a factor that weakens their exploitative power over the former. If, for example, any capitalist enterprise of England is sent to work in India, then it must spend part of its capital to fight a similar British enterprise or joint-stock company and lose a certain percentage of its forces and capabilities on this. Due to non-centralization and non-unity on a national scale, the plundering of British capital in India does not fully and completely bring about the effect and results that it could give in case of centralization.  

The principle of private ownership inevitably gives birth to another factor that is negative from the point of view of the power of the peoples of the metropolitan countries, namely, the class struggle based on intra-national class inequality. Against the backdrop of the class struggle in the West, there were three main political trends reflecting the ideology of the respective main classes of metropolitan countries: conservatism, the political ideology of the big bourgeoisie; liberalism as a political ideology of the middle and petty bourgeoisie and socialism as the ideology of the working class. The struggle of these classes among themselves, reflecting, in fact, and to a certain extent, their desire for political power, cannot but weaken at some moments the offensive strength of the peoples of the metropolitan countries in relation to the colonies. Here we can give an example of the defeat of Russia during the Russo-Japanese War of 1904, when the presence of a rather pronounced class struggle within Russia (the liberal Russian commercial and industrial bourgeoisie came up with a number of political requirements with respect to the feudal landlord, Russian workers came out with political demands both in relation to that and to the other) was the main prerequisite for the defeat of Russian troops in the theater of military operations.

The opposite example is the classic example of the victory of the reborn Turkey over the gangs of international imperialism in 1922, largely conditioned by the fact that if the insurgent Turkey was a monolithic national whole, uniting all classes of the Turkish people in one fiery impulse of the struggle for national independence, then the camp of opponents – Europe – was a bubbling volcano of national and class contradictions.

And here we have to state that the fight of classes inside the metropole in the modern conditions of their development is again a weakening the future preventative force of the hegemony of the west. 

The second contradiction – private property between the metropolitan nations – is also a similar factor. In other words, the national fragmentation of their material culture, giving rise to the strongest national competition and national struggle between them. The presence of this factor greatly hinders the position of the peoples of metropolitan countries as the hegemons of the world. It weakens their general pressure on the colonies and leaves for them the possibility of movement and maneuver. What is the basis of the preservation of Turkey’s independence, the revival of Afghanistan’s independence, the strengthening of the elements of Egypt’s independence? What is the basis for the strengthening of the national liberation movement in India, Morocco, China, etc.? What is the basis for the revival of some old (Poland) and the emergence of new state formations (Czechoslovakia, Lithuania, Latvia, Estonia, Ireland) in Europe itself? What is the basis for strengthening the national liberation movement of non-Russian nationalities in Russia?

All this is, to a large extent, based precisely on the national disunity of the material culture of the West. The struggle of the peoples of the metropole among themselves because of primacy and because of hegemony over the world contributes only to ease their pressure on the colony and opens up the possibility for the latter to struggle for political independence.

Let us pass to the analysis of the second contradiction, i.e. Liberation movement of the Colonies and Semicolonies. Is there really such a movement and if “yes,” is it really growing and progressing? We will answer this with the language of facts.

Japan: Half a century ago, Japan was a small semi-colonial country, which could not even think about participating in international politics. But when it came to awakening, how she crushed the thunder of the peoples of Asia and the gendarme of Europe, the hardened feudal imperialist, tsarist Russia. Ten years have not passed since Japan participates in the beating of Europe, as Germany’s next imperialist power, by Russia. For the time being, at least, Germany has been knocked out of the rut. And now Japan is forming a bloc with France, China and Russia against England. The combination may change, but the fact remains. If these plans are justified, then the next day she will participate in the formation of a bloc against the transatlantic power – America. And this is quite natural. Japan can not remain forever on its islands. The future of the Japanese people requires opening doors to Siberia for resettlement and the doors of China and other countries for the allotment of Japanese commercial and industrial capital. It is in her interest to smash the giants of European imperialism by parts.

Turkey: Even the notorious enemies of the long-suffering Turkish people are now clear what is happening in this country: a healthy process of national revival. Those who doubted, or did not believe it, experienced it on their own skin. The bayonets of the Turkish workers and peasants and the Turkish progressive intelligentsia, dedicated to the cause of the national revival of Turkey, have taught those who should think realistically. Four hundred years ago, Russian tsars had to defeat the Kazan Khanate, the citadel of the northern Turks, and through the corpses of the Tatar fighters, step further – to the East. Then the Western European imperialists had to defeat the southern Ottoman Turks to open their way to the same East. Was not the desperate attack of Turkey on their side preceding the advance of the peoples of the West to the East? To become the real masters of the situation in Asia and Africa, the peoples of Europe had to step over the corpses of the Ottoman fighters. The fall of Kazan under the onslaught of the Russians occurred not in one day. Dozens of times they attacked it, and the conquest of Tatarstan is preceded by dozens of years of struggle between the then two northern titans: Kazan and Moscow. The winners did not immediately manage to consolidate their gain. It took several decades of uninterrupted guerrilla warfare between the victors and the vanquished, with all the horrors of extermination and slaughter, until the will of the vanquished was finally broken. Europe needed hundreds of years of struggle against the southern Turks to weaken them and take away from them the Balkans, Egypt, Arabia, Mesopotamia, etc. The rulers of Europe failed and will not be able to break Turkey. She is alive and will live. We think that she will not only live, but will also breathe life into those former parts that were torn away from her by the violence of Europe, to the rest of the Middle East.

China: China, this oldest nation of all the old peoples of the world, slept for a long time, but finally opened its eyes. He is awakening now. Awakening from centuries of hibernation, he lies on the bed and straightens his numb joints. But he will soon rise to his feet. No power can keep him in bed now. What is happening in recent years in China, this is a deep indication of the revival of these people. The Chinese people managed to make a revolution in 1911. She will also be able to complete the next revolution, after which the unified parts of China will merge into a mighty steel fist, after the impact of whose punch the peoples of the West will hardly recover. The periodic outbreaks of the civil war in China are only a prelude to the great concert of the revival of the four hundred million Chinese people. Let tens and hundreds of thousands of victims perish in this bloody struggle of the Chinese people; these sacrifices are unavoidable and they will not be wasted for nothing. Civil wars in China are only a manifestation of the great process of consolidating the Chinese nation, which will require for its completion, not one more decade.

India: India awakens as well. The process of rebuilding India is more painful than the process of China’s rebirth. And this is quite understandable: after all, India is a colony of the most powerful of European bandits – England. But no matter how terrible the old sea pirate is, it can not resist the liberation movement of India. Through repression, bribery, provocations and diplomatic tricks, England will be able, perhaps, to delay the process of emancipation of India, but it can not completely stop it.

The liberation movement of India is wavy. The rise of revolutionary sentiments alternate with their decline. But one thing is clear: any such temporary “decline” in the revolutionary mood of the Indian people is only a shift, followed by a new upsurge and a new wave of revolutionary sentiments, stronger and more formidable. We have no doubt that eventually, the day will come when the revolutionary wave of the liberation movement of India will break through all the artificial dams that Britain has barred from it and the whole world, Egypt, Morocco, and the colonies of Russia will be influenced by its flooding. It strengthens the general chorus of revolutionary efforts for liberation from the oppression of the West and the movement of Egypt, Morocco and the colonies of Russia is no different from the revolutionary liberation movement of China, India, Turkey, etc. All of them occur under the slogan of emancipation from imperialism, or rather, the hegemony of the peoples of the West. It differs only in its shape and pace: it is stronger or weaker, faster or slower, more stormy or calmer, larger or less than the movement of the former, depending on which country, under what historical conditions and with what kind of driving forces it occurs. 

We will not dwell in more detail on the movement of Egypt, Morocco and other African or Asian colonies of the West, because these are well known in their basic features. Here we will highlight the movement of the colonial peoples of Russia. We note that the liberation movement in the colonies of Russia (Turkestan, the Caucasus, Ukraine, the Crimea, Belarus, the Turkic-Finnish and Mongolian peoples) is evident. If the defeat of tsarist Russia by Japan in 1904, which caused the revolution of 1905, contributed to the awakening of national self-consciousness of the colonial, oppressed peoples of this country, its defeat on the Western and Caucasian fronts in the world war that caused the revolution of 1917 only deepened the process of the liberation movements of these peoples. The facts of the separation of Poland, Finland and the small Baltic states from Russia; the facts of the emergence of the Tatar, Bashkir, Kirghiz, Central Asian, Transcaucasian, Ukrainian, Byelorussian and other republics, as well as a dozen autonomous national regions, systematically fighting for the expansion of sovereignty rights, eloquently confirm this position. And no matter how much the pan-Russians and their supporters (under whatever mask they may be: under the guise of “democrats” or “communists”) seek to eliminate this movement, no matter how much they try to reduce their role to the role of ordinary Russian provinces, or to its weakening, they have not yet succeeded in doing so, and will not be able to, no matter how clever the frauds are, invented by them, in the direction of combating the growing activity of the “nationals” in their struggle for national independence. So far, all this has produced only the opposite results.

By establishing the USSR, the pan-Russians would like to restore, in fact, a single, indivisible Russia, the hegemony of the Great Russians over other peoples, but not a year later did all the nations declared their loud protest against the centralistic tendencies of pan-Russian Moscow (the session of the Council of Nationalities of the last session of the Central Executive Committee of the USSR).

Wanting to weaken Turkestan, economically and politically, Moscow is dismembering the Turanian peoples today into small separate tribes, but in less than two years, the dismembered parts of Turan 24 will talk about restoring unity and unite into a stronger, more powerful and organized state unit. Today, Russia separates Mongolia from China. She wants to “tame” this country to herself. And Mongolia does not mind succumbing to Moscow’s embrace. But what Mongolia will say tomorrow, when it gets to its feet and strengthens its “Khuruldan”25, it is still unknown. From the experience of the last revolution in Russia, we came to the conclusion that no matter what class in Russia came to power, none of them would be able to restore the former “greatness” and power of this country. Russia as a multinational state and the state of the Russians inevitably goes to disintegration and to dismemberment. One of two things: either it (Russia) will be dismembered into its constituent national parts and form several new and independent state organisms, or the Russian sovereignty in Russia will be replaced by the collective sovereignty of the “nations,” in other words, the dictatorship of the Russian people over all other people will be replaced with the dictatorship of these latter people over the Russian people. This is a historical inevitability as a derivative of a combination. Rather, the first will happen, and if the second happens, it will still be just a transition to the first. The former Russia, which was restored under the present form of the USSR, will not last long. It is transitory and temporary.

These are only the last sighs, the last convulsions of the dying. Against the backdrop of the disintegration of Russia, the figures of the following national state entities are quite distinct: Ukraine (with Crimea and Belarus), the Caucus can exist as a union of the North Caucasus with Transcaucasia, Turan (as an alliance of Tatarstan, Bashkiria, Kyrgyzstan and a federation of Turkestan republics), Siberia and Great Russia. We do not consider Finland, Poland and the small Baltic states that have already separated from Russia.

Thus, the facts of the liberation movement of the colonies and semi-colonies are evident. It exists and it is real, it progresses and develops.

Where are the reasons and the material basis of this movement? From what does it arise and what is its real essence and sum of international social and legal mutual relations?26