A Twelve-Step Program for Democrat Addiction

Jonah Martell lays out a twelve-step program for the Democratic Socialists of America to pursue a path of independent working-class politics. 

Civil War-era Cartoon, 1863. The Union fights off the teacherous Copperheads: Democrats who demanded immediate peace with the Confederacy.

Cheer up, comrades! It has been a sorrowful year for all of us, but the whole world has taken a beating—we’re hardly special. We will always have choices to make, strategies to explore, and opportunities to pursue. In this piece, I will do my best to illuminate some of them. 

We can transform our political prospects. But first we will have to transform ourselves. It is pointless to “keep fighting the good fight” if that means pounding on the same brick wall forever. We must rethink old assumptions and learn some new tricks. If we retreat into isolated local projects or blindly “follow the leader,” we set the stage for another defeat. 

Remember the Sanders campaign? Those months seem like a distant memory now. Bernie Sanders played by the rules of the Democratic Party, and those rules squashed him. Yet we have the power to write our own rulebook—not just by breaking with the Democrats, but by inventing a completely new way of doing politics. It is time to move past the obvious insights. Democrats suck; they are treating progressives unfairly; it is still a relief that Trump got fired. To do better next time, we must ask ourselves more difficult questions. The first one is very simple: who is “we?”

Who Are You?

Nearly every political argument invokes a “we,” a common group that should mobilize around something. Although this is useful for persuasive purposes, it can also muddy the waters. In the real world, there is never just one “we” that any of us belong to—no single collective agent. Readers of this article are presumably part of many “we’s.” 

Several examples come to mind. There is the George Floyd protest movement. There is also Bernie World: the massive network of people who supported the Sanders campaign. And many of us feel a certain kinship with all left-leaning people in America—with our friends who want some kind of welfare state, even if they lack an explicit political ideology.

Then there is a much smaller “we”: the American socialist movement. People who own the word “socialism” and take it seriously, without needing a “democratic” disclaimer in front (most of us are even fine with the c-word). We clump around explicitly socialist organizations—most often the Democratic Socialists of America—and we use the dictionary definitions. We actually want common ownership of the means of production and a new political system to make it possible. 

Socialists are a small but growing minority of the U.S. population. How should socialists handle being in a minority? One option is to embrace it, to turn inward and form angry little echo chambers that achieve nothing. Another is to bow to outside forces, watering down our beliefs in the name of “progressive coalition-building.” Both of these solutions fall short. There is nothing wrong with being in a minority, especially when your side has unique insights on how society works. What’s important is to be an outward-looking minority—a minority with a genuine desire for growth and a clearheaded awareness of its surroundings.

Where Are We?

One tempting idea is that the American Left is finished. With Trump out of office, the masses will become complacent, apathy will reign, and there will be no more appetite for political change. In such bleak times, this pessimism is understandable, but it’s also wrong.

“Don’t underestimate Joe’s capacity to fuck things up.” —President Barack Obama

Total nihilism about our prospects puts far too much faith in Joe Biden and the Democratic Party. The crisis in this country runs deeper than Trump. It began before Trump and will continue long after him. The public may want a return to normalcy, but that is just a short-term impulse. Biden’s party will be governing in the middle of a global pandemic and an economic recession. To govern alone, they will have to pull off an extraordinary political surgery: winning a Senate majority of one, voting unanimously to reform the filibuster, adding new states, and then packing the Supreme Court to keep their legislation viable.

Judging by their track record, are the Democrats up to this task? Are they capable of such ruthless political discipline? And even if they do accomplish it, will their leadership be ready to push through major reforms to help America’s struggling working class?

Perhaps Obama could make a few phone calls and threaten a drone strike on Joe Manchin. Otherwise, they will be governing at the feet of Mitch McConnell. Remember him, the Kentucky boy who looks like a turtle? That’s the man who will be holding Joe Biden accountable, not progressives. The GOP controls the Senate. It now controls the Supreme Court. It has ample weapons to impose a wingnut regime on America without Trump in office. Perhaps that is why they are refusing to wage an all-out war over Biden’s victory.

There will be no “bipartisan” healing, only stagnation and decay. When discontent resurfaces, multiple forces on the Left (not to mention the Right) will pounce to take advantage of it. One force to be reckoned with is Bernie Sanders, Alexandria Ocasio-Cortez, and the rest of the left-wing Democrats in Congress. Because they will be locked out of Biden’s administration, they have nowhere to go but the pulpit. Their party is already eager to marginalize them, and they know the score. The planet is burning. Millions of us have no healthcare in the middle of a pandemic. Roe v. Wade may well be overturned, making abortion illegal for millions overnight and sparking massive upheaval. Every social gain of the past fifty years stands at the mercy of the Supreme Court.

Left-wing Democrats will have to change their strategy. Will they do so effectively? No one knows, and ordinary rank and file socialists should not rely on it. They are embedded in a coalition that prevents them from building a viable constituency. Our responsibility is to develop a more independent approach to politics, with or without their help.

To understand why, let us talk about redbaiting. It worked this year, both on the Left and the liberals (particularly in Miami). Socialism has a powerful appeal among downwardly mobile young people who escaped their elders’ Cold War indoctrination. For a majority of Americans, however, it remains a dirty word.  The Democrats stoked that base when they tarred Bernie as a shill for Castro. Then Trump took up where they left off, tarring Biden as a shill for Bernie, AOC, and a communist plot to destroy America. He and his party made a bet that even the most ridiculous lies would send the Right marching off to Valhalla. They bet right.

Thanks in part to red-baiting (not to mention race-baiting, jingoism, coddling evangelicals, and actually running an energetic campaign), Trump’s coalition turned out with millions more than they had in 2016. The Democrats lost seats in the House and didn’t win the Senate. Now the neoliberals are furiously blaming the Left. Representative Abigail Spanberger (D-Va.) has been particularly frustrated with her neoliberal colleagues for not repressing us hard enough. In a conference call shortly after Election Day, the former CIA officer had this to say:

“We have to commit to not saying the words “defund the police” ever again,” she said. “We have to not use the words ‘socialist’ or ‘socialism’ ever again.”

She may well be right. Censoring those slogans would be a smart tactical move for her party (not ours). But the Representative forgets three things:

1)  Socialists are here to stay and will not be shutting up.

2)  Left Democrats like Bernie worked tirelessly to turn out their constituencies for Biden. Despite the Right’s hatred of them, they played a crucial role in Biden’s victory.  

3)  Red-baiting targeted the Establishment’s weaknesses—not just ours.

That third point is counterintuitive, so it deserves some further context. Once again, the Democrats nominated an establishment candidate who set popular expectations as low as he possibly could. Why not fill the empty vessel? It made perfect sense for Trump and his allies to turn boring Joe Biden into a sinister communist puppet. The move served three basic purposes: stoke their right-wing base, pit the Democrats against their progressive wing, and avoid having to debate Biden directly because Donald Trump is an idiot. 

Debating Boogeyman Bernie was easy enough, but had Real Bernie been the nominee, the dynamic would have changed in some very interesting ways. Sanders excels at something that is invaluable for all political leaders: incisive messaging. Instead of promising nothing, he would have countered Trump’s red-baiting head-on by aggressively selling his ideas: “You’re damn right I support Medicare for All and let me tell you why!” Whatever the results on Election Day, his base would have emerged with hardened convictions and itching for a fight. 

A moot point of course: the Bernie constituency did not harden. Instead, it was defeated, co-opted, and now discarded, left to wallow in uncertainty about its future. Bernie lost because the Establishment rigged the primary—not with mail-in ballots and computer hacks, but with fear: fear of losing to Trump. Fear that Bernie accepted from the outset by promising his loyalty to any nominee and justifying his entire campaign by claiming to be America’s Best Trump Remover. Biden crushed that sales pitch the moment he cruised in with an orchestrated wave of big-name endorsements, signaling to all uncertain voters that the party apparatus was his. How could an open hijacker like Bernie be the Unity Candidate? The loyal crew rallied behind its captain and threw the pirate overboard.

Sold one-by-one, his policies were wildly popular, but bundling them together with a big red bow was too hard a sell for Democratic voters who feared Trump above all else. When Bernie lost the primary, he lost his podium as well. He spent the rest of the election shunted off in a corner, working quietly for Biden’s coalition to “save America” from total meltdown. There was nowhere left to go on the path he had set for himself.

How did that coalition treat him? Bernie wanted Medicare for All. The DNC Platform Committee would not even accept a universal program for children. In 1998, Bill Clinton called for lowering the Medicare eligibility age to 55. In 2020, Biden said “lower it to 60,” framing it as a generous concession to Bernie’s eager young whippersnappers. When Bernie delegates pushed for a move back to Clinton’s original proposal, the Committee shot that down too.

Medicare is for Seniors Only, and Biden has been quite firm on that principle. Nor was his public option a genuine concession. His campaign was happy to paste it on the website, but Biden played it down the instant Trump held his feet to the fire, claiming that it would only be a Medicaid-style program for the destitute.1

The American Left is being buried in coalitions that treat us like dirt. We beg them, appease them, and submit to their abuse. Then they still fail, despite all our efforts to prevent it, and each failure deepens our dependency on them. For decades, we have been hopelessly addicted to Democrats.

Let 2020 be the final relapse. We must be our own captains and build our own ship: a self-assured, self-reliant movement with no divided loyalties. A fearless movement powered by millions who cannot be cowed or manipulated. Millions who know exactly what we stand for; who are sold on both our policies and the big red bow that ties them together.

An independent, socialist, working-class party.

Who Will Build the Ship?

Such tired old words! They are usually where reflection ends, because they are infinitely harder to make real.

Will the Squad build the Ship? Will Omar, Tlaib, Pressley, Ocasio-Cortez, and the rest who won their primaries this year form a Democratic Socialist Party? Before socialists rush to take orders from them, the Squad’s track record deserves a partial review. They have:

    • Firmly backed Medicare for All (all of them).
    • Voted for a $2.7 trillion-dollar Pentagon budget (AOC, Tlaib).
    • Endorsed Bernie Sanders (AOC, Omar, Tlaib).
    • Endorsed Elizabeth Warren (Pressley).
    • Held a sit-in at Nancy Pelosi’s office (AOC).
    • Called Nancy Pelosi “Mama Bear” (AOC).
    • Called for defunding the police (AOC).
    • Held a photo-op with the NYPD (AOC).
    • Fired her chief of staff for annoying Democrats (AOC).
    • Slammed the Democratic Party as incompetent (AOC).

Suspend all moral judgments. Just ask from a distance: are these the actions of a disciplined socialist movement with a clear political strategy? Or are they the actions of a loose, informal circle of left-wing Democrats?

It is the latter, of course. Just like Bernie, members of the Squad are grappling with divided loyalties, balancing their genuine desire for progress with their obligations to a party that wants none of it. There has been much talk in DSA of launching a “dirty break”: having socialists run within Democratic primaries and one day splitting off to form a party of their own. But there is no evidence that anyone in the Squad has ambitions to do this. Unlike Bernie, they have spent their entire political careers working within the Democratic Party. Even if they do have secret plans, ordinary socialists are not privy to them and will have no say in how they play out.

DSA has thoroughly confused itself by viewing the Squad as its rightful leaders. A clear majority of DSA members want to chart a course away from the Democrats, but the Squad’s theory of change is based on “winning the soul” of their party. This is quite different from our mission to build an independent socialist movement.

If the Squad will not build the ship, then what about organized labor? If we stay patient and work hard within the unions, could they eventually toughen up to create an American Labor Party? Perhapsbut they will have us waiting for quite a while. For over eighty years the U.S. labor movement has functioned as an appendage of the Democratic Party. It has millions of members, but they are demoralized, dominated by stagnant leadership, and suffering from decades of decline. The Left certainly needs to rebuild labor, but trying to do so as isolated individuals is a vain abdication of responsibility. The Democrats have the labor movement in a political stranglehold, and to break it we must create a political alternative. Many times in history, it has been a left party that organizes and revitalizes the unions, rather than the other way around. Nor are labor-based parties guaranteed to be friendly to socialists—the purge of Jeremy Corbyn and the British Labour Left should give pause to would-be American Laborites. Enough waiting based on hypotheticals. The time for independent politics is now.

If we need an independent party now, then what should it look like? One option is to cast the net as wide as we possibly can. Throw the s-word out and join with every left-leaning person we can find to form a broad-based progressive party. The party could appeal on just a few policies that are already highly popular, like Medicare for All, and de-emphasize other issues that “divide us.”

It’s a tempting idea. Ditching socialism could take the heat off our backs and make growth much easier in the short term. There is already an organization that is trying to do this: the Movement for a People’s Party. Led by former Bernie staffer Nick Brana, it is determined to set up a “new nationally-viable progressive party.” It has recruited tens of thousands of supporters and an impressive lineup of high-profile speakers, from Marianne Williamson to Jesse Ventura. Running on a platform loosely modeled on that of Bernie’s 2016 campaign, it hopes to flip congressional seats in 2022 and win the presidency in 2024.

Although MPP’s ambition is admirable, the recent track record of “left populism” does not bode well for them. Populist coalitions boom and bust; they rise to power only to implement austerity; they speak in simplistic terms of “the People” and “the Elite” that impede more sophisticated class-based analyses. Their frantic rush for the presidency is quite unwise, as is their desire to conjure up an instant majority. Socialists would do well to remember the fate of America’s original Populist Party: cooptation in 1896 by a Democratic presidential candidate who adopted their demand for free coinage of silver.

Marxist political strategist Mike Macnair describes this impatient approach to politics as “conning the working class into power.” Karl Marx had similar warnings to his contemporaries in 1850:

[The faction opposing us regards] not the real conditions but a mere effort of will as the driving force of the revolution. Whereas we say to the workers: ‘You will have to go through 15, 20, 50 years of civil wars and national struggles not only to bring about a change in society but also to change yourselves, and prepare yourselves for the exercise of political power.’

Socialists should be gearing up for this long-term political struggle. We see the obstacles in front of us in a way that catch-all “progressives” cannot. Progressives hold a powerless but accepted niche within the American political system. It is easy for them to cheerfully dream of “taking back our democracy” and “advancing the American experiment.” Socialists have much weaker roots. Constantly derided as un-American, they are driven to question the dominant culture and the entire political system.

This political system is explicitly designed to “restrain the democratic spirit.” The president is not elected by popular vote. The Senate, with total control over cabinet and judicial appointments, vastly overrepresents conservative white voters, and its members serve staggered six-year terms. This is to say nothing of the Supreme Court, whose members serve for life and claim the right to strike down any legislation as they see fit.

The add-ons are helpful as well. Ballot access laws prop up an artificial two-party system, barring all third parties from meaningfully contesting elections. Millions of felons are disenfranchised. Gerrymandering and voter suppression are rampant. Virtually all elections are in single-member districts—winner-take-all.

“But the Founding Fathers intended it this way!” the conservatives screech when pressed for any progressive reform. “You can’t just change it on a whim!”

Meanwhile, they impose their own changes. They pack the courts, purge the voter rolls, and impose right-wing minority rule on the entire country. The Democratic Party will continue to submit to it for years to come because it is equally loyal to this tired Old Regime.

What is needed is not just a break with the Democrats, but a complete break in our way of conceptualizing political power. Will socialists continue to campaign for catch-all progressives, for left Democrats and marginal third parties? Or will we introduce something completely new and unprecedented to American politics—something that challenges not just the rules but the institutions that make them?

There will be no victory for the Left within the established constitutional order. It was designed to keep uppity leftists out of power. Conservatives know this full well. We will never win if we play by their rules. Our job is to develop a coherent strategy to attack their deliberately incoherent political system. A strategy based on incisive messaging, political independence, and a national struggle for power.

Just to be clear: from this point on, when I say “we” I mean DSA. For all its flaws, it is the flagship organization for American socialists. Where its competitors have three or four-digit memberships, its rolls will soon break 100,000. It is the ideal place to hammer out some kind of future for ourselves. 

No individual can do it alone. But just to get the ball rolling, I would propose the following:

A TWELVE STEP PROGRAM FOR SOCIALISTS

(To Break Our Addiction to Democrats) 

1)  Declare political independence.

Remember what Joe Biden said at the first debate to counter Trump’s idiotic redbaiting. He said “I am the Democratic Party.”Don’t hate him! It was true, and it was actually quite clever of Joe. He was leading a messy coalition and he stepped up to assert responsibility for it. With those words, he wiped out the Bernie movement and made it crystal clear what the Democratic Party is about.

Now, remember how Bernie countered his own redbaiters when his campaign was just getting started. He gave a speech about “what democratic socialism means to me.” Do you see the difference here? One man is speaking assertively about an entire political coalition. The other is speaking on behalf of himself to humanize the s-word and make it less intimidating. But in doing so, he is stripping it of any standardized definition.

Is socialism an organized political movement or is it a slogan, a vague personal philosophy? Right now it is mostly the latter in the United States. Popular understandings of the term range from “equality” to “government ownership” to “talking to people, being social … getting along with people.”

If socialism is no more than a slogan, perhaps we should simply abandon it. The entire point of sloganeering is to popularize unpopular ideas. When the slogan alienates people and has no substance, it is useless. 

It’s not quite that simple, of course. As conservatives love to say, we can’t erase our past, and picking a feel-good label for ourselves will not necessarily protect us. The Right will always be pinning the red bow on anything left of Mussolini. Just ask Podemos (and Joe Biden)!

Moreover, socialism is useful because it appeals to a critical target audience: young, downwardly mobile, working-class people who are already skeptical of American capitalism. Anyone can claim to be a progressive, from Maoists to Nancy Pelosi. Socialism is a knife that cuts us apart from the crowd; it has already captured the public’s attention. We just need to make sure that we cut ourselves into an organized political constituency and not a rebellious fashion trend.

DSA should act less like Bernie and more like Joe. It should step up and say, “DSA is the Socialist Movement.” When asked what socialism is, it should give a coherent definition. I will not presume to have a full answer here, but we should be clear that socialism is a mission to bring freedom and democracy to the working class—and that mission will require regime change. Moreover, because most self-professed socialists in America are also communists, perhaps we should be more straightforward about that when asked. A classless, stateless, communist society is our end goal—give or take a few generations.

That is how DSA should define itself publicly. It should also change the way it describes itself to members. It could put out a statement, even if it is completely internal, announcing that DSA considers itself an independent socialist party and expects members to conduct themselves accordingly. It will not have legal status as a party, but that doesn’t matter. Many American socialists, from Seth Ackerman to Howie Hawkins, have acknowledged the need for flexibility on this question. Because state governments dictate the structure of legally recognized parties, we should simply reject their regulatory frameworks and define for ourselves what a party is. Given the public’s understandable impulse to dismiss conventional third parties, we could continue to refer to ourselves officially as “DSA,” “the Socialist Movement,” or anything similar. Our actions will cement our political independence, not the formality of sticking the p-word in our official title.

There is nothing particularly misleading about this (if leaving out the p-word is opportunistic, then so was Rosa Luxemburg’s party). From a Marxist perspective, a communist party is a movement—a structured, organized, revolutionary political movement.2  Framing the party in these terms is therefore perfectly honest and acceptable. It would also subvert the shallow liberal conception of movements as flash mobs and Twitter hashtags. 

All of these maneuvers may seem pretentious and overbearing, but they are necessary. The Right and Center have no qualms about defining socialism for the public. They define it as “misery and destitution.” Nor are the Left Democrats afraid to advance vague, meandering definitions that leave the Right howling and the fence-sitters completely unconvinced. 

The momentum is with DSA. Even Trotskyist sects acknowledge this by routinely imploring DSA to form a new party that they can “affiliate” with. We have the power to step up and assert collective responsibility for the American socialist movement. It’s us, the Right, or the wavering politicians. Let there be no more talk about “What Democratic Socialism Means to Me.” From now on, the phrase should be “What the Socialist Movement Demands.”

2) Hold annual conventions.

This is a short point. For years DSA has held conventions on a biannual basis. Today that will not be enough. The United States has become rather unstable; conditions can change in a heartbeat and we will have to adapt to them quickly. To keep up with the pace of events, we should hold conventions every year, constantly reevaluating our platform and strategy.

3) Form statewide organizations.

What is the mourning cry of a defeated progressive? It’s this:

“Oh well. I’ll just get involved in local politics. That’s where the real change happens anyway.”

A noble thought; every one of us has had it at some point. Unfortunately, it reflects an unconscious peasant mentality. Giving up on large-scale political change, the progressive returns to their village to do what little they can.

“I would never challenge His Majesty the King. Better to cultivate my little garden.”

A garden is not an island. American cities have more autonomy than their counterparts in many other countries, but that is not saying much. State and federal policies shape every aspect of local government. They prohibit cities from requiring paid sick leave for workers. They require them to accept fracking within their boundaries. They force towns to base their speed limits on pre-existing traffic flows, ratcheting up car speeds and slaughtering pedestrians. 

When we confine ourselves to local politics, we become functionaries of the capitalist state. We also play into the reactionary old American idea that all problems are best solved locally, that large-scale social programs can never be trusted. We must build an opposition to the capitalist state at every level, and that means creating strong regional organizations. A DSA caucus called the Collective Power Network raised this point quite effectively in 2019. What they forgot to fully address is the appropriate scale for these regional entities: the state level. The Republicans and Democrats have their state parties. So should we. 

“But that’s modeling ourselves on the bourgeois state!” cry the anarchists. 

No, it is laying siege to the state. Our state chapters will run on simple majoritarian lines; they will not have Senates and Supreme Courts and Governors with veto power. What they will have is the capacity to run statewide campaigns and contest state policies that impact the lives of working-class people. They will also encourage local chapters to collaborate, improve outreach outside the big cities, and alleviate some of the burden on the national organization—which has been charged with the impossible task of managing 235 locals.

Admittedly, there are some sparsely populated states with very few DSA chapters, and in these areas statewide organization could be impractical, at least in the short term. A United Dakota, North and South, might make sense for DSA’s purposes. Fusing states for tactical reasons is perfectly acceptable; the only inadvisable move would be creating regions that cut states into multiple pieces, preventing unified statewide campaigns.

Although a national organizing drive would be invaluable, DSA’s local groups can take the initiative right now. There is already an easy, underutilized process to integrate DSA chapters. According to DSA’s constitution, just two or more locals may petition to form a statewide organization, pending approval by the National Political Committee and a majority of locals within the state. A similar process is available for locals seeking to form regional organizations. 

4) Nurture a committed membership base.

What does it mean to be a DSA member? One impulse is to make it an extremely demanding, prestigious title—the Navy SEALs of activism. In his classic text on Marxist strategy What Is to Be Done?, Vladimir Lenin called for a disciplined party of professional revolutionaries. Should American socialists aim for the same thing?

No, because for Lenin, ruthless discipline was a necessary evil, not a virtue. Russian revolutionaries operated in a Tsarist police state where the slightest misstep invited discovery, police raids, and mass arrests. The United States is in many ways shockingly repressive, but it is not a tsarist autocracy. In our context, socialists have much more to learn from socialist parties outside the Russian Empire that maintained more open membership structures. They cultivated mass movements—millions strong—to build a vibrant oppositional culture against capitalism. They offered social services, opened libraries and grocery stores, set up cycling clubs, choir societies, picnics and social outings. Germany and Austria offer intriguing historical examples. Today, Bolivian socialists are doing similar inspirational work.

But we don’t just have to look abroad. There are non-socialist, all-American organizations in the United States that show us what dedicated membership looks like. In 2015 the National Rifle Association had 5 million dues-paying members, and nearly 15 million Americans identified with the organization whether they paid dues or not. It cultivates group identity with a wide array of community services—including an official magazine, concealed carry insurance, firearms training for millions, and opportunities to join its 125,000-strong army of training instructors. 

Yes, the NRA is a reactionary, racist organization, riddled with corruption and now in decline. We still have much to learn from it (not to mention the churches that, for better or worse, provide millions of Americans with social services and community life). There is thrilling potential for secular left-wing institution-building, from tenant unions and worker centers to art circles and sports clubs. During the COVID-19 pandemic, hiking clubs and other outdoor activities could be a particularly powerful social service, breaking people out of their isolation and alleviating mental health burdens. 

These ideas go beyond feel-good charity work. They are structured party programs, designed to build a massive support base that can be deployed for confrontational political action. They will cost quite a bit of cash.

This brings us to a crucially important, non-negotiable element of dedicated membership: monthly dues. Dues are the life-blood of a mass movement; they foster group identity, incentivize recruitment, and provide the party with a steady, predictable stream of revenue.

But what about low-income, working-class people? Couldn’t dues make the movement inaccessible to them?

Quite the opposite. Dues can be tapered based on income, and studies show that the poor give a greater portion of their income to charity than the rich. Asking people to pay a steady monthly fee is much more reasonable than bombarding them with fundraising emails that endlessly scream “give, give, give!” Nor is volunteer work a more accessible basis for membership than dues. Time is money, and every hour that a person spends with us is an hour that they could have spent working an extra shift or taking care of their children.

Dues allow us to make reasonable asks of others and avoid activist burnout. We don’t guilt-trip the single parent working two jobs or the exhausted volunteer with mental health burdens. We say: “Don’t worry. Take a break as long as you need to. Just help us stay afloat and keep paying your dues.” There will always be varying levels of involvement, and not all of us will be red Navy SEALs. Anyone who supports our mission, votes for our candidates, and pays their dues deserves to be called a member of the Socialist Movement.

We must still take measures to promote membership engagement. Only active members should get a vote in party affairs, and we should encourage all members to come to at least a few key events every year. All chapters need a point person to welcome newcomers and help them forge connections with other members, preventing locals from becoming insular social clubs. We will offer engaging, freewheeling education groups to introduce new members to our politics. All of this is necessary to make ourselves an “outward-looking minority.”

A key task for DSA will be to reevaluate and standardize its dues structure and perhaps ask a little more of its members. DSA membership is worth more than the current 67-cent monthly minimum. Rather than dismantling dues, as some anarchist-leaning caucuses have suggested, we must embrace and celebrate them as the foundation of a self-reliant movement.

5) Adopt a nationwide political platform.

DSA is currently working on a platform to synthesize its political demands. This is a very exciting development and an important step to assert ourselves as a distinct force in American politics. We should develop a truly revolutionary program that, if fully implemented, would hand power to our country’s working class and place society on a socialist transition out of capitalism. We must repeal every law that props up the two-party cartel and eliminate every institution that denies us an authentic majoritarian democracy. Abolish the Senate, abolish the Electoral College, and smash the Supreme Court—send Brett Kavanaugh and all his colleagues packing. 

So that working people can fully participate in political life, we should also demand unimpeded labor rights, a massive reduction in working hours, and a comprehensive welfare state that would make Scandinavians blush. Create programs to reduce the power of bureaucrats and give ordinary workers administrative skills; promote worker self-management in all industries. Place the commanding heights of the economy under public ownership and rapidly phase out fossil fuel production. Dismantle the repressive arms of the state: abolish the military and policing as we know it and replace both with a democratically-accountable popular militia. This last point will be challenging yet still indispensable. We must transform the empty demand for “police abolition” into appealing slogans and substantive policy proposals. 

We have our work cut out for us: we must develop a comprehensive program and find ways to promote it to a mass audience. Even so, we will not be working in isolation. We can learn from the history of past revolutions and from the platforms of our predecessors in socialist parties across the world. 

Is this project too arrogant? Will we alienate ordinary people if we draft a comprehensive platform instead of a short list of popular demands? If we treat the platform as an inalterable holy text, then yes. If we leave it open to regular revision and use it as part of our political education process, then no. The intuitive red-meat demands are indispensable: we should certainly continue to advance Medicare for All and other programs that improve the quality of life for the working class. But we will never achieve those demands unless we attack the political order that is making them unachievable. Our platform must point towards a break with the capitalist state and fight for an authentic working-class democracy. We need to build a constituency that believes in the legitimacy of that fight. A “political revolution” will not be enough to defeat America’s reactionary Old Regime. No, that will require a break of epoch-making proportions, a world-historic social revolution.

6) Run dedicated organizers for office.

Many “revolutionary” organizations have an impulse to steer clear of electoral politics. Stumping for office might seem to legitimize a system we want to overturn, so why do it?

The obvious answer is that the state has tremendous power and it already has legitimacy for most people. It will be here for quite a while. Retreating from the political arena does nothing to stop that. More importantly, electoral work done right can erode the legitimacy of the system and help us win the support of millions. Electoral campaigns can be used as a bully pulpit to attack the system and demand a new political order. Lenin did this, the German socialists did this, and so can we.   

Electoral politics can also embolden and merge with the combative worker and tenant struggles that often capture leftists’ attention. Bernie Sanders taught us that when he personally manned picket lines, and West Virginia teachers showed it when they drew inspiration from Bernie to go on strike.

What we need to avoid is getting sucked into another abusive coalition like Bernie. The key to this is recognizing the Democratic Party as the irredeemable zombie that it is. Bernie tried to heal the zombie and he got bitten hard. Instead of collaborating with the neoliberals, we should strive for total independence and self-sufficiency in our electoral bids. DSA could train and run gifted organizers who promise to coordinate their campaigns, accept the party platform, and vote as one bloc when elected. Candidates would be entirely free to personally disagree with elements of the platform and push for changes through internal party discussion. In the halls of power, however, they would be expected to act as one team, with accountability to the entire membership movement.

We see a preview of this approach in New York, where DSA recently ran a victorious slate of insurgent socialist candidates. If we hardened and expanded this approach nationwide, it would put us to the left of even the Squad–whose members have hesitated to endorse other primary challengers after winning office themselves. 

We would not align with the Democrats. Instead, wherever they won office, our candidates would form an independent socialist caucus. Both parties would be welcome to meet with us to discuss policy–at the opposite end of a long negotiating table. 

This approach would not win us much love from either side. Legislative committee appointments would be sparing or nonexistent, but that is okay. Establishment politicians may hammer us as useless backbenchers, but we would simply counter by pointing out how useless they are, listing off all the ways they have betrayed their constituents in the past. We would make use of our extra free time by serving as relentless advocates for the communities that they have ignored, publicizing socialist policy proposals, providing constituent services, and assisting local organizing projects. To show their dedication, our elected officials would refuse to take more than a typical working-class salary and donate the rest to our community programs. 

The value of electoral work done right cannot be understated. Many “revolutionary” leftists begrudgingly accept its necessity as a type of “propaganda,” but what passes for propaganda on the Left is often just obnoxious megaphone yammering. It would be better to describe it as a form of organizing, as outreach to carve out a constituency that believes in our cause. 

One popular idea in DSA is that candidates should always “run to win.” It is correct that we should be running professional campaigns, with talented candidates who truly want to come out victorious. If we finish with single-digit results, that is probably a sign that we ran our campaign poorly and need to reevaluate our strategy. However, it’s important to remember that the path to victory can be longer than one election cycle, and an honorable defeat can still build the movement. Cori Bush did not win her initial campaign in 2018, but now she is headed to Congress to join the Squad. Nor did Bernie Sanders win his first independent House bid in 1988–that took a second try in 1990. If we abandon every “loser” the moment they fall short, we may end up discarding capable leaders who still have future potential.

In the long run, our goal should be to run candidates for every office possible, even where we cannot win. This boosts our visibility as a national political movement and will help us extend our presence outside the large urban centers. Like Bernie, we must eagerly engage with rural, small-town, and Republican-leaning voters. If we abstain for fear of losing, we will never be able to build a truly national constituency.

7) Stop endorsing outside the party.

Once we have a training program for this new approach to electoral work, we must wind down the faucet of endorsements. DSA should focus all of its energy, messaging, and resources on promoting its own candidates: active, committed members who promise to uphold the platform. The only exception would be strategic collaboration with candidates from other independent left parties. Electoral pacts to avoid competition in certain districts may occasionally be necessary.

Cutting off endorsements may seem like a sectarian move, but it is perfectly reasonable. AOC and other Squad members are sparing with their primary endorsements; they have not mounted a massive assault against their Democratic colleagues. They have pragmatic obligations to attend to, and so do we. We should pour all our energy into cultivating talented candidates who are embedded in our organization and committed to building an independent movement. When we endorse candidates who are not directly accountable to our membership, we muddy the waters on what DSA stands for.

None of this means that we will run around viciously denouncing left Democrats and other progressive candidates. They are not responsible for this crisis. We will sometimes criticize their political strategy, but our fiery speeches will be reserved for the ghouls who actually hold the cards: Biden, McConnell, Kavanaugh, Barrett, and so on. When our rabble-rousing socialist backbenchers take up their seats, they may want to collaborate with the major parties from time to time, and left Democrats could end up playing a valuable role as mediators. And who knows? Some of them may be impressed by our new brand of politics and join our ranks. The goal is not to be sectarian. We are just stepping up to become self-reliant, to make our own independent mark on the world.

8) Choose ballot lines at the state level.

Should we keep running our candidates in Democratic primaries, or should we rush to set up our own ballot lines?

Every state has its unique convoluted rules, so there’s no easy answer to this question. That’s the point. Our system is designed to encourage incoherent thinking, to fragment and divide power to make majoritarian politics impossible. When future schoolteachers describe the decline and fall of the United States, they will point to its divided political system, the fifty jurisdictions marked out on a map. The children will laugh out loud and ask how it lasted so long.

The states have had third parties running like gerbils on a wheel, focusing all their energy on petition gathering and hopeless presidential campaigns (required to secure ballot access). Even staunch third party advocates like Hawkins know that it’s time to break the wheel and try something new. Perhaps we should ditch the ballot access crusades and just run nominal independents. That would allow us to stop running top-heavy presidential tickets, to be more discriminating about which elections we target. An interesting map comes together with a glance at state ballot access laws for House candidates:

Source: https://ballotpedia.org/Main_Page

Green states are reasonably friendly to independent bids. They require the same number of petition signatures as major-party candidates. Or, if the requirement is unequal, the total number of signatures needed is still 1,000 or fewer. Red states have clearly unequal requirements, although they are not necessarily insurmountable. Blue states have very different procedures for major party and independent candidates and are difficult to compare directly.

It’s clear that there are weak spots. California, Texas, and Florida all have equitable access for independents. Why run Democrats for the House in any of those easy states? 

Once we have dedicated state-level organizations, they will be able to make these judgment calls decisively. In New Jersey, where only 100 signatures are required for independent House bids and party machines brazenly rig their primaries, “clean break now” is an excellent approach. 

In Georgia, the rules for independents are extremely inhospitable and primaries are open to voters from any party. There, it would make sense to antagonize the Democrats with a large slate of DSA primary insurgents. For the sake of clear messaging, ballot line choices should generally be consistent across the entire state. We would confuse primary voters if we ran an independent in one congressional district, a Democrat in the one next door, and a Republican for a county office that overlaps both districts.

Even when we run in a party primary, we should still run our candidates on the DSA platform and be committed to political independence. The line could be this: “I’m running as a Democrat. It was the only way to get on the ballot. Once I’m elected, I’ll renounce my party affiliation and serve with the Socialist Independents.”

Off they will go to join the rest of our rabble-rousing backbenchers. Under this framework, the “dirty break” is no longer some vague goal that we banish to the distant future. It is something that we do every time we win an election, enraging both capitalist parties. Call it the filthy break – perhaps we will even run Socialist Republicans in Montana! Eventually, both parties should be expected to crack down and pass laws to close up their primaries. Hopefully, we will already have a mass constituency by that point. 

Right now, DSA prioritizes Democratic bids and neglects independent campaigns. That order should be reversed. Clean independent bids should always be prioritized, wherever we can realistically get a couple strong campaigns on the ballot. They establish our independence and make it clear to the public that we are not Democrats—that we are out to break the two-party system.

“But you’ll never win as an independent!” some will protest. “I did!” Bernie Sanders would have replied in 1990. It’s an uphill battle, but not an impossible one.

Vote-splitting is another valid concern. Unfortunately, it is a fact of life in any winner-take-all election. It happens in Democratic primaries (peace among worlds, Liz!). Even the fear of vote-splitting can do great damage to insurgent primary campaigns. NYC-DSA learned that the hard way when self-appointed socialist kingmaker Sean McElwee released a poll to deliberately tank Samelys López’s congressional bid, claiming that she would split the vote and put a conservative Democrat in office.

Vote-splitting will happen, and we will have to find ways to reduce the public’s fear of it. Establishing ourselves as a viable force worth splitting the vote for will be one important step. We will have to pick our campaigns carefully in the beginning to build capacity and establish a political foothold. But from the very outset, we must make it clear that we are intent on further expansion. The Socialist Movement has the right to run its candidates across the board, just like any other political party.

9) Target the House of Representatives.

What made the Bernie movement so powerful, so terrifying, so utterly invigorating for its participants? It was a national struggle for power.

That point deserves to be repeated: participation in the Bernie movement was participation in a national struggle for power. In the campaign’s words, it was a mission to “defeat Donald Trump and transform America.”

America alienates the U.S. left. We are not nationalists; we are not patriots. We reject much of the dominant culture. This makes it difficult for us to conceive of politics as a nationally coordinated struggle. It is much easier to think in terms of local organizing or international solidarity. Both are crucial projects. The working class has no country; the socialist movement must be international, and our work is hopeless without effective local organizers on the ground. 

But the best thing we can do for our local organizers is to integrate them into a coordinated movement for transformative change. The best thing that we can do to foster internationalism is build a real, unified revolutionary organization in America, a powerful socialist movement that can give inspiration to others around the world. 

If we play our hand well, our next national struggle will be different from Bernie’s in some important ways. We will be more ambitious, more independent, and less deferential to established institutions. Instead of trying to redeem the Democratic Party, we will oppose it head-on alongside the GOP. Instead of seeking a “political revolution” within the capitalist state, we will call for a world-historic revolution and a new political order: an authentic working-class democracy. How can we integrate our union work, tenant struggles, and electoral campaigns into this grand vision? Do we run another presidential campaign?

Not in 2024. Barring something completely unforeseen, we will not have the numbers, organization, and high-profile leaders necessary to mount an interesting presidential bid. We would waste precious volunteer hours collecting signatures and then come out with 1% of the vote. It would be hopping right back on the gerbil wheel. Once we have a larger base, we can contest the presidency (on a platform of abolishing the presidency by revolution).

But our main target should be the House of Representatives. It is a federal institution, elected every two years in local districts that are small enough for us to realistically target. We can run a National Slate of candidates, from Washington to Florida, from Michigan to Maine, and talk it up in our stump speeches. We can use the House as a national soapbox to publicize our demands. We will be speaking to America coast-to-coast, raising our public profile and giving a boost to all of our state and local candidates. The House is the most important electoral institution for us to contest in the years to come.

We can begin in the urban deep blue districts that Democrats have dominated, plus some red district bids to expand our repertoire. This will offer political choice to one-party districts that have had none for years, giving us a chance to establish viability. Then, as quickly as we can, we should strive to contest all 434 congressional seats, forcing a messy national referendum on our political demands every two years.

The next three points could be among the most important demands.

10) Organize for electoral reform.

We must demand an end to the two-party system. We should fight for easy ballot access for all political parties, ranked-choice voting and multi-member electoral districts, proportional representation in Congress, and anything else that gives working-class people more choice at the ballot box. In the wake of the 2020 Census and the GOP’s electoral fraud witch-hunt, a new wave of gerrymandering and voter suppression will be arriving very soon. In this political climate, our campaigns for electoral reform should be connected to wider efforts to protect voting rights, such as citizen redistricting panels and automatic voter registration.  

We must integrate these demands and advance them with incisive slogans, playing on popular antipathy to entrenched politicians and the two-party system. Many states have ballot initiative processes that we could use to our advantage, mobilizing voters to pass electoral reforms at the ballot box. Such campaigns have already been mounted by nonpartisan groups, successfully in Michigan, Maine, and Alaska (and unsuccessfully in Massachusetts). Although petition circulation requirements are often arduous, a volunteer-powered mass movement may well be able to blast through the obstacles.

Source: https://ballotpedia.org/States_with_initiative_or_referendum

Electoral reform campaigns are one more way to establish our political independence. They will also help us establish that socialists are champions of a richer democracy (and that the capitalist parties are not!).

11) Shoot down war budgets.

The U.S. spends more on its military than the next ten countries combined. Trillion-dollar slush funds, poured into graft, arms manufacturers, right-wing dictatorships, and bloody imperialistic ventures all over the world. That is no secret; it is common knowledge to tens of millions of Americans.

We cut ourselves apart through total noncooperation. We should refuse to vote for any spending bill that pours one more penny into the bloated military, police departments, or any other repressive capitalist institution.

If we do this, will we cause endless government shutdowns? Unlikely. The Republicans and Democrats will pass their “bipartisan” budgets right over our heads. Drop a heavy boulder into a creek, and the water finds its way around it. But it gives us something to stand on to capture public attention, to erode the legitimacy of an institution that Americans are taught to view as sacrosanct.

12) Demand a new constitution.

What is a demand that would truly set us apart, that would bring the Right’s worst nightmares to life?

Demand a New Union. A new constitution, developed by mass popular participation. Not an Article V convention. No state-by-state ratification. An accessible process that everyone within the borders of the United States can contribute to, combining grassroots direct democracy with a National Constituent Assembly. The final ratification would be by national referenduma simple majority vote.

In a free society, everyone gets a say in the social contract that they live under. That is not what happened when the current constitution was written. Women had no say; black people had no say; working-class people had no say. We demand that the living, breathing people of the United States be given the right to determine its future. We demand a constitution that guarantees real democracy, majority rule, housing, healthcareeconomic rights. 

We will be quite clear about the additional reforms that we would advocate throughout the process: abolish the Senate, abolish the presidency, abolish the Supreme Court. All power to an expanded, improved, democratized House of Representatives.

“We demand that Congress initiate this process, but if it does not, the people have a right to do so themselves.”

There is a legitimate argument to be made that the Constitution can be legally amended by referendum. This deserves an article of its own, and we should certainly invoke constitutional law as needed. Of course, none of our opponents will take our arguments too seriously. Revolutions make their own laws, and what we demand is nothing less than a world-historic revolution against the forces of Old America.

Let the Trumpers fume over the socialist plot to destroy the Constitution. Let the liberals lecture us about the dangers of norm erosion. Obama can start an NGO to educate young people about the beauty of our institutions and the farsighted wisdom of our Founding Fathers. We alienate most people at first, but we strike a chord with a sizable minority. And every year, we build it out, leaning into every crisis, growing, until finally something snaps.

That is the last point. To recap all twelve:

    1. Declare political independence.
    2. Hold annual conventions.
    3. Form statewide organizations.
    4. Cultivate a committed membership base. 
    5. Adopt a nationwide political platform.
    6. Run dedicated organizers for office.
    7. Stop endorsing outside the party.
    8. Choose ballot lines at the state level.
    9. Target the House of Representatives.
    10.  Agitate for electoral reform.
    11.  Shoot down war budgets.
    12.  Demand a new constitution.

Perhaps these suggestions are unrealistic. They may demand too much of a small organization like DSA; they may overestimate the potential of the era we are living in. But even if we try them and fail, at least we will fail on our own terms, in a more instructive way than ever before. Progressive reform movements rise and fall, both inside and outside the Democratic Party. For decades they have led us to defeat, cooptation, and humiliation. Many generations of the American Left have grown exhausted with this ritual, but instead of building a real alternative, the disenchanted vent their frustration with performative action. Endless rallies, megaphone chants, and radical posturing take us nowhere. Localist organizing projects “feel good,” but they completely lose sight of the national struggle for power.

“And you ought to be careful of them, they’ll overthrow you too.”
–Trump to Biden on the Left

What we need are performative restraint and political aggression. Independent politics is not a distant end goal; it is not something we earn after working hard enough for the Democratic coalition. It is the heart of the socialist project, the foundation of effective revolutionary struggle, and something that we ought to start doing right now. The time has come to forge a new strategy that draws on the best of the Bernie campaign and everything that came before it. A fearless strategy, hardheaded yet still principled, that never loses sight of the real end goal: a world-historic, working-class revolution in the USA.

And the goal of this piece is to contribute some starting points. 

The Invisible Landscape: Tracing the Spiritualist Utopianism of Nineteenth-Century America

Edmund Berger explores the hidden history of Utopian Socialism and its close relationship with cultures of esoteric spirituality in the nineteenth-century United States. 

Robert Owen’s New Harmony, Indiana

Take the highway east from Cincinnati, Ohio, and in no time the city with its lights and skyscrapers will fade in the rearview mirror, the dense concrete world giving way to the sporadic outcroppings of suburban life and then the wide openness of the American rural landscape. Lanes will be subtracted one by one until only two remain, one going in each direction, and to the north will be small rolling hills and to the south, snaking along the road, the waters of the Ohio River. Around forty miles or so and one will pass through a small town – an “unincorporated community”, as the US census puts it – with the curious name of ‘Utopia’. Blink and you’ll miss it: a few houses, a gas station, a historical marker. Get out and walk around and you might come across a hole in the group lined with ancient cut rocks; it’s the entrance to an underground church, one of the last traces indicating that Utopia was a major crossroads in what we might describe as America’s invisible landscape.

I have to confess to having pilfered this term from elsewhere. It’s actually the name of a book, published in 1975, by famed psychonauts Terence and Dennis McKenna. They use it to describe “an alien dimension all around us” that we can obtain glimpses of, if only obliquely, through tools such as mystical practices and the use of hallucinogenic drugs.1 This seems like a far cry from somewhere like Utopia, Ohio – but it seems appropriate to me on several levels. On one level, it’s because the history that produced Utopia is utterly alien to the experience of American life as we know it today, and actively challenges many of the core presuppositions that are currently baked into the construct of American identity. On another level, this alien world comes far closer to the turbulent slipspace that the McKenna brothers moved in: interweaving zones of fantastical possibilities encounters with spirits and an active eschatological element.

Something that becomes quickly recognizable about the invisible landscape is the elusiveness of a starting point. Unfolding across time and space in a way that denies a clear historical shape, it remains impervious to a fixed narrative. It is instead a bewildering strand of minor histories and counter-histories, unexpected slippages and surprising convergences – but if one is to pick a spot to act as an anchor, and for us here Utopia is just such a spot, then certain lines become clearer. From this forgotten location in Ohio, we unwind, as one is oft to do in tracking American history, back to the mythologized Old World – and in this case, France, and in particular, to the figure of Charles Fourier.

Fourier wore many paradoxical hats: he was a revolutionary who disdained the French revolution, a mystic committed to secularism, and a perverse sociologist who offered a utopian vision of socialism based on the idea of harmonic balance, liberated libidos, and the transvaluation of the toil of labor into play. According to Herbert Marcuse, Fourier’s labyrinthine output was a prefiguration of the unruly imagination of the surrealists – and it was this unruly imagination, he suggested, that in turn anticipated a communistic world to come.2 But whereas Marcuse was writing right at the transition from the 1950s to the 60s, seeing this Fourierist future coming into view in the collision of a then-embryonic counterculture and rampant industrial automation, Fourier himself organized his socialism from a complex cosmology. This entailed the existence of a dozen passions that ruled across several scales, ranging from the planets themselves down to individual humans. From the passions, a varied typology emerged based on the various attractions and repulsions of these passions.

A truly harmonious society, one in line with the agenda of a designer-God, could emerge in the proper balancing of the passions – and to this end, Fourier proposed what he called associations. Each association would have a limited number of people which he determined via his kabbalistic grid of typologies and were to be organized in large mansion-houses that he dubbed phalansteries (a combination of the French words for ‘phalanx’ and ‘monastery’). The phalanstery was to be self-operating, but only partially autonomous. At the summit of this grand social order existed a World Congress of Phalanxes, capable of coordinating between the various communities.

Fourierism arrived in America by way of a young writer and socialist by the name of Albert Brisbane. A New Yorker by birth, he had traveled to Europe to study philosophy, and through a circuitous route found himself under the direct tutelage of Fourier. At the end of the 1830s he was back in the States, where he promoted Fourierist thought via several organs: through the New York Tribune (whose founder, Horace Greenley, he had converted to Fourierism), with the creation of a Fourierist Society, authorship several books such as 1840s The Social Destiny of Man, and a periodical called The Phalanx. Fourierist thought was on the move, soon spreading outwards from New York and towards the west, where it set in motion a series of experiments in communal living organized around the principle of the phalansteries. Over thirty such experiments occurred during the movement’s peak in the 1840s, and a series of ‘Industrial Congresses’ were held to coordinate efforts between the nascent associations. This was not, however, the only outlet for the Fourierist wave. As Carl Guarneri charts in his masterful The Utopian Alternative: Fourierism in Nineteenth-Century America, there was a deeper-rooted integration of independent Fourierists, “[n]ondenominational utopian socialist churches”, “cooperative stores and urban communes” and the rising labor movement.3

Utopia’s origins lay precisely in the momentous push of the America Fourierist movement. In 1844, a group of citizens from Cincinnati arrived in this isolated spot of land to construct the Clermont Phalanx (named for the county that Utopia is located within). With the purchasing of 1140 acres of land, the great – and short-lived – experiment began:

Agriculture was to be the principle occupation of the association, although the various trades – blacksmithing, shoemaking, carpentry, brushmaking, and some of the lighter trades – were encouraged, and shops provided for those who were so engaged. Each member was assigned some congenial occupation by the council, and was expected to labor cheerfully to increase the common wealth.4

The mansion-house that Fourier envisioned was built, realized as a large two-story building sporting some thirty rooms. The efforts were, however, unrealized; like so many of the experiments in associationism that took place in that decade, the Clermont Phalanx would crumble within a few years. With mounting debt, a series of interpersonal disputes that erupted into lawsuits, and crops ruined by the Ohio River’s floods, the Phalanx closed up shop in 1846, and the land was split among three different parties. A small portion went to a local farmer, a portion that would eventually become Utopia proper went to another group of socialist, and a third, closer to the banks of the Ohio, to a group of spiritualists.

The people who founded Utopia have an interesting history in their own right. Among their ranks was an individual by the name of Josiah Warren, who earlier had been a member of a commune in Indiana called New Harmony. This was an experiment in collective living staged by the British socialist reformer Robert Owen, whose ideas were making a similar transit across the American landscape, though having predated the Fouriests by some years. Following his stint in New Harmony, Warren had gone to Cincinnati and opened the ‘Time Store’ – a general store that only dealt in a new form of money, a kind of labor note attached to the time that it took to produce the good in question. At some point, he returned to New Harmony to open a second Time Store, while also developing a philosophy of “equitable commerce” and “individual sovereignty”.5 Utopia, assembled not only from the ruins of the Clermont Phalanx but also from some of its members, was intended to be a prolonged experiment in these principles.

Not all of the individuals turned up in Utopia. Others shuffled to the south to join up with the spiritualist commune, which was led by a rather nomadic character by the name of John O. Wattles. Wattles was no stranger to communal efforts: he had previously been involved in establishing a collective in Logan County, Ohio, known as the Prairie Home Community. Like the Clermont Phalanx, it was an attempt at establishing a Fourierist association – but it was also a hotbed for a whole host of odd beliefs and esoteric sciences, with one visitor later recounting that he was “surprised to hear rude-looking men, almost ragged, plowing, fence-making, and in like employments, converse so freely upon Phrenology, Physiology, Magnetism, Hydropathy…”.6 Given the spiritualist-inclinations of the new group in Clermont County, we can assume that a similarly heady cocktail was swirling in the air.

The Clermont Phalanx had collapsed from internal problems, the spiritualist commune ending in tragedy. For reasons unknown, the group decided to move the Fourierist’s mansion, stone by stone, closer to the river’s edge. Their work was carried out throughout December in the year 1847, as an immense winter storm bore down upon them. The events that followed are recounted in detail in The History of Clermont County:

The rain and snow had been falling for several days, and on the 12th of December the banks of the river were full to overflowing, while the area of the building was steadily filling with water. Notwithstanding these dangerous appearances the moving continued (as the temporary buildings were uncomfortable), even after boats were necessary to reach the new house; but late in the afternoon of December 13th this work was suspended, and as far as is known 34 persons were at time sheltered under the roof of the new building. Among these were a number of new young people, not members of the community, who had been attracted by the moving, and it was proposed to while away the evening with a dance. While this was in progress, about eight o’clock, the walls of the building fell, crushing many to death, and others in the confusion were drowned. Seventeen lives were lost, many being strangers in the neighborhood, having but recently joined the community… This disaster, occurring at night in a terrible storm, struck terror to the hearts of the people, and the history of the community from its inception to its calamitous close is the most tragic event that has even occurred in the county.7

Regardless of the ultimate failure of the Fourierists, or the tragic events that befell the spiritualists, this entire episode illustrates the various threads that weave the fabric of the invisible landscape – namely, this intermingling of, on the one side, a radical sense of politics geared towards the transfiguration of lived experience, and on the other, things that we today would identify as being under the rubric of the ‘occult’. While it might seem like only a coincidence in location, this episode emerges from a wider web of connections and convergences. We’ve already seen that Wattle was involved in the Prairie Home Community, a Fourierist association that blended communal living with the esoteric. He was also involved, however, in a mysterious group in Cincinnati called the Spiritual Brotherhood, and it was from here that the plans to start the doomed community were born. As one writer from the period describes them:

There is a Society in this City [Cincinnati] which goes by the name of Spiritual Brotherhood. It is small, but made up of respectable and intelligent persons, so far as we know. They have held meetings about two years, and they are chiefly distinguished by teaching that man can hold communion with the spirits of another world, if he conform to all the physical and moral laws.8

This Spiritual Brotherhood remains little-known, and documentation surrounding their activities is scarce, but from what can be gleamed it becomes clear that they were quite active in not only local but national politics. One associate of the Brotherhood happened to be Warren Chase, a leading Fourierist, and president of a phalanx in Ceresco, Wisconsin. He certainly had an eye towards the spiritual and the occult. Even before arriving in Ceresco he undertook studies into the writings of Emanuel Swedenborg and examined Mesmerism, the therapeutic art of ‘animal magnetism’ that was believed to open conduits that allowed communication with the dead. These activities prompted him to organize a spiritualist study group at Ceresco that was in direct contact with the Brotherhood.9

This wasn’t the extent of Chase’s activities: he was a delegate to the conventions of the National Reform Association (NRA), an early advocate of land reform (based on the principle of “Equal Right to Land”), women’s suffrage and abolitionism, and later appears as having been involved the series of National Industrial Congresses that the NRA organized across the 1840s and 50s. In 1849, when the Congress began to organize its annual gathering, it was determined that Cincinnati would serve as an excellent location – and the Spiritual Brotherhood stepped up to act as the organizer.10


Grasping the odd nature of this series sort of convergences requires broadening our view of this invisible landscape a bit and look at spiritualism more directly. Popular histories tend to trace spiritualism to the revolutionary year of 1848, although the location was not a tumultuous European landscape haunted by the specter of communism, but the quiet town of Hydesville, New York. This is where two young sisters by the name of Maggie and Kate Fox allegedly made contact with a spirit that they nicknamed “Mr. Splitfoot”. They communicated with Mr. Splitfoot – later ‘identified’ as a murdered peddler named Charles B. Rosna – by interpreting ‘rappings’ or knocks on the wooden walls and floorboards as responses to questions posed by curious onlookers. The Fox sisters were soon veritable celebrities and could be found hosting public séances and the like to demonstrate their powers as mediums.

There’s a direct line between the Fox sisters and the uptake of spiritualism by communitarian socialists and radical reformers.11 Amy and Isaac Post were close friends of the Fox family, and as radical Quakers, were actively involved in early abolitionist and women’s suffrage movements. The Quakers already had a deep history of Christian mysticism.  Stretching back to the late 1700s, there was a consistent involvement in various forms of folk magic and divination, much to the dismay of the society’s leadership. Through the Posts, belief in and practice of spiritualism spread rapidly through the Quakers, and beyond them, to the various radical reformist movements with which they were intertwined.

This is one path that spiritualism took, but there are others. In the volume of his History of Spiritualism, Arthur Conan Doyle suggests an earlier genesis of spiritualism, having tracked it back to the writings and experiences of Emanuel Swedenborg in the mid-1700s. A scientist, theologian and mystic, Swedenborg professed the ability to not only speak to the spirits of the departed but also to have actually traveled to their world beyond ours, which “consisted of a number of different spheres representing the various shades of luminosity and happiness, each of us going to that which our spiritual condition has fitted for us”.12 There’s a clear correspondence between these proto-spiritualist practices and ‘theory of correspondences’ that marked Swedenborg’s overarching theological cosmology, where there exist a series of planes, ranging from the spiritual to the material, through which God’s love flows. But what’s more is the existence of direct parallels between objects and forces in these planes: “…the sun in our natural world is a reflection of the sun in the spiritual world. By observing the way the heat and light of our sun interact with nature as we experience it through our senses, we can start to understand how love and wisdom work in the world of our inner spirit”.13

Swedenborgianism became an active force in America, with a church dedicated to his doctrines opening in Baltimore in 1793. The influence of this doctrine, however, spread further than just distinctly Swedenborgian churches, with ripples being felt in Quaker communities, in the writings of the Transcendentalists, and in the Mormon theology of Joseph Smith. The Rappites, an eschatologically-minded religious group that organized a communal society in Pennsylvania called Harmony, was influenced in no small part by Swedenborg, with founder Johann Georg Rapp having been influenced by the seer (as Swedenborg was often called) and other Christian mystics such as Jakob Bohme. The Rappites, in turn, helped form the very infrastructure of American communitarian socialism: it was the land and buildings of their second community in the state of Indiana, named New Harmony, that was sold to Robert Owen to carry out his own communistic experiment (as we’ve already seen, this is where the journey of Josiah Warren, the ostensible founder of Utopia, Ohio, began). To add extra dimensions to this already complicated web, when Owen arrived in Cincinnati in 1824, he found that a local community of Swedenborgians were “the only ones prepared to understand and put into practice his socialistic theories, many of which seemed closely akin to the ‘Heavenly Teachings’”.

Swedenborg’s theology, with its hermetic architecture and movement towards spiritualism, also mingled freely with the inner-workings of the American Fourierists. Ralph Waldo Emerson – who, while not a Fourierist, was familiar with them (and eventually came to regard them critically) – once wrote that “[o]ne could not but be struck with strange coincidence betwist Fourier and Swedenborg”; according to Carl Guarneri, this observation planted the seeds of the idea of compatibility between the two in the minds of Christian Fourierists.14 Several works on this topic soon followed, bearing meandering titles and even more meandering prose. One such work was Charles Hempel’s The True Organization of the New Church, as Indicated in the Writings of Emanuel Swedenborg and Demonstrated by Charles Fourier, published in 1848. For Hempel, Fourier and Swedenborg were but two sides of the same coin. “The doctrine of these two great men cannot remain separated”, he wrote. “Their union constitutes the union of Science and Religion”.15

A practitioner of mesmerism using animal magnetism on a woman who responds with convulsions. Wood engraving. Mesmer, Franz Anton 1734-1815.

One final strand leading into spiritualism that is worth baring mention of is that of Mesmerism, a therapeutic practice based on the principles of “animal magnetism” that, whilst having its origins in an attempt at Enlightenment science, quickly became integrated into occult and religious tendencies. Mesmerism takes us back to France, to 1778, when “Franz Anton Mesmer arrived in Paris and proclaimed his discovery of a superfine fluid that penetrated and surrounded all bodies”.16 Operating from the basis of Newtonian physics – but smuggling in through the backdoor the “doctrine of cosmic fluid” that can be tracked across the Hermetic continuum running Paracelsus down through Robert Fludd – Mesmer determined that this fluid was, in fact, the force that explained gravity.17 As gravity works across all spheres of existence, from the motion of the planets to those of individual bodies, he soon drew a connection between the movements of this supposed fluid and physical and psychic ailments.

“Mesmerism”, as it came to be called, involved the use of magnets to manipulate the superfine fluid within the body to cure it. Using a wand, a practitioner would ‘direct’ the fluid. Confirmation came, for Mesmer, not in the proof of the fluid’s existence, but in the trances, fits, and convulsions that his patients often underwent. Nonetheless, the scientific community of Paris regarded Mesmer’s work as fraudulent pseudoscience, and he remained consistently barred to the margins. It was here, however, that Mesmerism was taken up by a variety of cultural movements, many of them mystical in nature. According to Nicholas Goodrich-Clarke, a large Swedenborgian institution in Stockholm took a deep interest in Mesmerism and viewed the odd babblings that the patients often engaged in during their trance states as communication with the dead.18 Jean-Baptiste Willermoz, a figure immersed in the world of Masonry, Rosicrucianism, and alchemy, went further and experimented with Mesmerism in hopes that it would unveil the divine, pure condition that marked human life before the Fall. Others still utilized Mesmerism as a means to induce automatic writing, which was often regarded, particularly by figures like Willermoz, as the communication with the souls of the dead or with angels.

Curiously, Mesmerism seems to have borne some influence on Fourier. Both worked off the assumption that they were continuing Newton’s work, and each posed some sort of cosmological force: the ‘superfine fluid’ for Mesmer and the twelve passions for Fourier. Both alluded to notions of ‘universal harmony’ – and it was in the pages of a journal led by Pierre Ballanche, a mystic and counterrevolutionary figure who was actively engaged in Mesmerism, that Fourier first debuted his system.19

Mesmerism arrived in America during the early 1830s by way of one Charles Poyen, who right from the start was integrating the practices of animal magnetism with reformist movements like abolitionism.20 He was, in some sense, laying the direct groundwork for the spiritualism that would explode in the wake of the Fox sister’s supposed communication with the dead; as Emma Britten, writing in 1870, described,

In all principle cities of the Union, gentlemen distinguished for their literary abilities, progressive opinions, or prominence in public affairs, have graduated from the study of the study of magnetism and clairvoyance to become adherents to the cause of Spiritualism, whilst many of the best mediums – especially the trance speakers and magnetic operators – have taken their first degree in Spiritualism, president in 1825 as experimentalists in the phenomena of mesmerism.21

A particularly poignant convergence of various threads takes place in the experience of Anna Parsons, a practitioner of what was known as ‘psychometrics’ or ‘soul measuring’. It was a direct outgrowth from spiritualism: the psychometrist worked on the magnetic and electrical impulses that were seen as flowing through the individual, but whereas mesmerism was initially intended (but by no means limited to) therapeutic practices, psychometry’s goal was “the development and exercise of the divine faculties in man”.22 Parsons, as it happened, practiced psychometry from her station in Brook Farm – a communal experiment that was located just outside of Boston, Massachusetts that had come to be organized as a Fourierist association.23 There, her psychometric practices slid directly into spiritualism. In one notable experience, she encountered the spirit of Fourier himself and reportedly carried out a conversation with him.24

Other leading Fourierists who were engaged with mesmerism, psychometry, and spiritualism were Thomas and Mary Gove Nichols. Thomas Nichols himself had been the student of Charles Poyen and had demonstrated aptitude in the mesmeric art by healing his mentor, while his wife, Mary, was an active medium and involved in hydropathy, or as it is more commonly known today, ‘water-cures’ (it is worth pointing out that the two were married in a Swedenborgian ceremony).25 The two had lived for a time in an experimental community in New York called Modern Times, which had been founded by Josiah and his friend Stephen Pearl Andrews26, before relocating to Cincinnati, where they became immersed in the circles linking together spiritualism and radical reformism – namely, women’s suffrage. Between 1856 and 1857 they moved north to a small town in Ohio called Yellow Springs and set up a community of their own dedicated to hydropathy called the Memnonia Institute. Memnonia was cast in a millenarian shade; the Nichols held that the project of their Institute would aid in the realization of a “Harmonic Society on Earth”.27 This is a clue to profoundly Fouriest orientation of the Memnonia Institute, and indeed, the two chose April 7th, 1857 – Fourier’s birthday – as the date for the project’s formal opening.

What cuts across this different threads – communal experimentation, (mystical) Christianity, radical reformist politics, and spiritualism – is, at the base, the belief that a new epoch was dawning, and that these elements and their interweaving made up the fabric of this emergent world. Joseph Rodes Buchanan, an ardent promoter of spiritualism and psychometry, described mesmeric practices as a component in the emergence of a  ‘new civilization’. Many of the Christian sects that took up spiritualist beliefs in this period descended from the Radical Reformation in Europe, which saw the parallel emergence of a host of eschatological expectations. Flowing across to the Atlantic to the Americas, this seeded the activities of groups like the Rappites, and before them the Society of the Woman in the Wilderness (a quasi-monastic communitarian experiment that portended the Second Coming in the year 1694) and the Ephrata Cloister (somewhat of a split from the Society of the Woman in the Wilderness that integrated itself with the Seventh-Day Adventists, producing a mystical heralding of an imminent ‘Eternal Sabbath’ that would see the “whole Restauration of all things”).28 Even the secular Robert Owen readily adopted a millenarian tone. In an 1825 speech to American politicians – including President John Quincy Adams – he described how the emerging communal experiments were “commenc[ing] a new empire of peace and goodwill to men… the state of virtue, intelligence, enjoyment, and happiness which has been foretold by the sages of the past would at some point become the lot of the human race”.29

As we saw above, Fourierists like the Nichols also slotted into this continuum via their rhetoric of a new ‘harmonic age’, but this tendency was overt even decades before the founding of the Memnomia Institute. Consider the following from the minutes of the 1844 General of the Friends of Association in the United, recorded and published in an issue of The Phalanx:

It would be doing injustice to this occasion, not to open our discussion of the Principles of Social Reorganization, by an expression of feelings with which we have come up, from far and near, to this assembly. It is but giving voice to to what is working in the hearts of those now present, and thousands whose sympathies are at this moment with us over our whole land, to say, this is a Religious Meeting. Our end is to God’s will, not our own; to obey the command of Providence, not to follow the leadings of human fancies. We stand today as we believe amid the dawn of a New Era of Humanity…30

In many respects, the slow creep of millenarianist thought reverberates across the whole of the American experiment. The New World has always been understood not only in terms of space, but in terms of time, and especially in a New Time that breaks with everything that came before. Around the time of his third voyage, Christopher Columbus penned his Book of Prophecies, which foretold a series of events that set in motion the Second Coming. He readily adopted the classic idea of the ‘world-emperor’ or the ‘last king’ whose reign would immediately presage Christ’s return, and in his monarchist backers he thought he had identified exactly who would play this role. Moving in similar waters was John Dee and his eschatological vision of a world empire that came before the Biblical apocalypse. The New World was central to this vision: believing that the mythological King Arthur and the Welsh prince Madoc had visited the Americas, Dee held that Britain maintained a spiritual right to the land. As Jason Louv points out, the similarities between Columbus and Dee are not mere coincidences – Dee’s schemes for the future were but a Protestantization of the Catholic traditions that Columbus was drawing upon.31 But while many of the utopian socialist and associationist currents sketched above drew from similar sources, they lacked the distinct monarchist and even aristocratic character that a Columbus or a Dee posited. Their millenarianism was often what we might today describe as exhibiting a populist orientation.

Millenarianism is a concept that is regarded with considerable disrepute. Besides the common images that it brings to mind – doomsday cultists, survivalist fringe, the specter of violence and dire prophecies of imminent catastrophe – there are the arguments put forward by people like Norman Cohn. In The Pursuit of the Millennium, Cohn argues that millenarian groups, particularly those that made up the actively revolutionary side of the Radical Reformation, are the direct antecedents to the slew of totalitarians that shaped the course of the twentieth century. From Thomas Muntzer, whose oft-cited declaration of omnia sunt communia! has been identified by some as the prefiguration of communism, we arrive at the Stalins and the Hitlers.32

It was the Situationists, who can be regarded as something like second or third cousins of our American utopians – they were resolutely Marxist, but remained perpetually haunted by the ghost of Fourier – who took measures to flip Cohn’s script. In Guy Debord’s Society of the Spectacle and Raoul Vaneigem’s The Movement of the Free Spirit (a work that, it must be said, was penned after his expulsion from the Situationist International, yet remains continuous with his earlier concerns), the revolutionary dimensions of millenarian thought is re-affirmed. For Debord, the inversion of Cohn took place through the classic Marxist analysis of Christianity that originated with Engels and Kautsky which held that the revolutionary strains of religion were expressions of class struggle in a period in which ‘class consciousness’ as such could not be articulated.33 Vaneigem, on the other hand, slips more towards the surrealist debt that Debord hoped to hold at bay. “The most radical element of the movement of the Free Spirit”, he wrote, “had to do with an alchemy of individual fulfillment, in which the creation of a superior state (the all-important ‘perfection’) was achieved by a gradual relinquishment of the economy’s hold over individuals”.34

There is a remarkable correspondence between the Situationists and the line coursing through Marcuse’s work that we cited out the outset, and it makes sense: the constellation of Fourier, surrealism, and Marx is common to each. “Imagination is about to reclaim its rights”, wrote Marcuse, filtering the great discovery of the surrealists through Freud.35 This is the same as what Vaneigem called the poetry of revolution, an alchemical art that transforms the “basest metals of daily life into gold”.36 It too, therefore, shares the suppressed millenarian position, being a politics that aims above all else at a profound and sweeping transfiguration. But while there is a future orientation, it also appears, ever so uncannily, as a strange echo of a succession of moments in the past, not in Europe, but in nineteenth-century America, where imagination did indeed strain to reclaim its rights in the form of strange sciences, mystical religion, and a struggle to live a utopian life. Sometimes it ended in tragedy, like the spirituals who fell to the Ohio River’s currents, and most of the time is simply crumbled away. Yet the imprint still remains.

All that is left of these moments now are just echoes, the ghostly sound of this other, alien landscape whispering across time and space. Echoes reverberating out from scattered traces tucked away in the cracks and crevices of an America now consolidated and fixed in its aimless spiral – and yet, at the same time, they are cracks and crevices, obscured by-ways and old roads, that sit plainly in sight if one only knows where to look.

No Bernie

One of the major political questions facing the Democratic Socialists of America in the near future is how to relate to Bernie Sanders’ recently announced 2020 presidential campaign. Already, a vocal and well-connected group of DSA members have put out arguments for a full endorsement and strong involvement in such a campaign. Central NJ DSA member Patrick Gibson provides an alternative view, arguing that the organization should not tie itself to a leader it cannot meaningfully influence or discipline.

Most of the pieces encouraging a DSA endorsement of Bernie Sanders in 2020 are quick to admit that his politics are not socialist politics. We want to abolish capitalism, to do that we’ll need a revolution, and clearly Bernie doesn’t support either of those things. Many of his policy positions are far better than those which any other liberal politician has on offer, but at the root of things Bernie’s policies are about getting friendlier managers in charge of capitalism, not abolishing the system itself.

Nevertheless, the argument goes, the DSA should endorse Bernie. Perhaps the argument is that although Bernie’s policies are obviously not socialist, they still represent a vast improvement for working people and that this is worth supporting its own right. Others see a Sanders campaign as the path to further membership growth, noting the relationship between the 2016 primary and the organization’s explosion in rolls. The most sophisticated arguments acknowledge that, while Sanders’ politics fall far short of the social revolution we need, his campaign and his foregrounding of class politics will develop the class consciousness of the proletariat in the United States, putting us one step closer to being able to build a mass socialist party.

Any of these arguments about the historical importance of the Sanders campaign may be correct, but none of them are a good reason for endorsement.

Don’t get me wrong—I hope that Bernie will be elected next year. I will register, briefly, as a Democrat, just to vote for him in the primary. But individual voting choices are different from organizational choices. We’re a socialist organization. We shouldn’t be endorsing somebody who is not a socialist.

To begin with, we shouldn’t endorse anybody just on the basis of harm reduction. Endorsing the viable candidate who would be best for the US working class would have led us to endorse Hillary Clinton in 2016. Nor should we be making our endorsement decisions merely on the basis of the development of class consciousness. If we take this idea to its logical conclusion, we’d be rooting for any number of politically polarizing but decidedly awful events that move masses of people to question the foundations of our political system. The development of class consciousness is a beautiful thing, but it cannot be an endorsement criterion on its own.

By the same token, we shouldn’t endorse Bernie simply because our alignment with his campaign would lead to even further membership growth.

Consider the best-case scenario: Bernie wins. A man we endorsed, a man who calls himself a “democratic socialist,” a man who elicits a familiar fondness with his iconic polemics against “the millionaires and the billionaires,” is now the President of the United States. He is now our most visible spokesperson.

DSA is formally a democratic organization. There is no political barrier to entry. You pay $27 and you can vote. And now our chief recruiter, the man who tells the world what we’re about, the man who determines the political character of the influx we hope for, is not a socialist, is not under our discipline, and seems actively disinterested in DSA. He voted for SESTA/FOSTA, calls open borders a “Koch Brothers proposal,” and has publicly argued against BDS, just to name a few of his chauvinistic tendencies, with his stance on BDS directly running against a policy which was supported by our organization at its last convention. He is running in the Democratic primary, caucuses with Democrats in Congress, and is intentionally left unchallenged by the Democratic establishment in his home state.

Those who argue in favor of a Sanders endorsement propose that we publicly and explicitly tie our political character to a liberal politician in the interest of short-term gain. This is liberalism at worst, and opportunism at best.

Spring Caucus/The Call, the most organized proponent of this strategy, claim to repudiate the Harringtonism of the old DSA. But their approach, constantly pushing just at the leftmost boundary of current US electoral politics, does not differ in any material sense from Harrington’s “left wing of the possible.” They recognize revolution as an eventual historical necessity but believe the road there must necessarily go through a social-democratic party. In seeing Sanders as the next step toward the construction of such a party, they hope to reproduce the exact sort of party that has historically served to quash revolutionary movements, not birth them.

Eugene Debs argued against this sort of opportunism over 100 years ago in an essay entitled “Danger Ahead”. Debs warns against the temptation to dilute socialist politics in the interest of near-term electoral growth:

To my mind the working class character and the revolutionary integrity of the Socialist Party are of first importance. All the votes of the people would do us no good if our party ceased to be a revolutionary party, or only incidentally so, while yielding more and more to the pressure to modify the principles and program of the party for the sake of swelling the vote and hastening the day of its expected triumph. […]

These votes do not express socialism and in the next ensuing election are quite as apt to be turned against us, and it is better that they be not cast for the Socialist Party, registering a degree of progress the party is not entitled to and indicating a political position the party is unable to sustain.

We should be wary of the danger ahead in a Bernie 2020 endorsement. Bernie’s politics are not socialist politics; his campaign will build class consciousness whether we endorse him or not; and indeed, his campaign will build class consciousness through the activity of many DSA members, who are likely to campaign anyway, just without an official DSA imprimatur.

We have goals that go beyond mere Nordic social imperialism: we should aim for DSA to become one of the founding elements of a mass revolutionary party in the United States.

As socialists, we must take revolution as our mission. We understand that this will require the simultaneous and collective action of tens of millions of people who currently hold no revolutionary consciousness at all, and as such it may be a long way off. But revolution remains our guiding principle. We must build the institutions that are capable of introducing revolutionary socialist politics to our fellow workers, of bringing broader and broader layers of our fellow workers into militant class struggle, and eventually of serving as the infrastructure of our collective liberation.

An endorsement of Bernie Sanders would do just the opposite, serving to drag our organization’s politics rightward at a time when they are rapidly maturing. It may help to put us in a position of greater class leadership; it would also leave us pointing in precisely the wrong direction.

I will be running to attend the 2019 DSA convention as a voting delegate on behalf of Central Jersey DSA. If elected by my chapter, I’ll vote against a Sanders endorsement.

A Left-Wing History of the Republican Party

Radical Republicanism was a predecessor to Marxism in the United States with its critiques of slavery and wage labor. M.A. Iasilli takes a look at its rarely discussed history.

After reflecting on the materialization of discourse in revolutionary France during 1789, one can’t help but notice the prevalence of radical republicanism. Republican virtue was synonymous with liberty, solidarity, and equality. Maximilien Robespierre brought such ideas to prominence in government, writing in “Political Morality”:

Republican virtue can be considered in relation to the people and in relation to the government; it is necessary in both. When only the government lacks virtue, there remains a resource in the people’s virtue; but when the people itself is corrupted, liberty is already lost. . . 1

For fear of subversion from royalists and external duress from British invaders, the crazed and emboldened leader of France proclaimed the Revolution belonged to those fighting the struggle to bring down the monarchy and the unholy alliance made between clergy and nobility — the republicans. There was a direct bond between the people and virtue for Robespierre. He argued that when a people become apathetic to the need for virtue, freedom is lost. Therefore, there must be a concerted effort on behalf of the government to preserve virtue. This philosophical discourse establishes important historical precedents for the development of a radical society, one being the dialectical reiteration of “republican” as the radical archetype in revolutionary France, both in ideology and praxis. The fermentation of these ideas transcended Europe, spreading far and wide, including to America. In fact, some of Jefferson’s writings are pertinent to this phenomenon.

While today’s Republican Party presents itself as anything but left-wing, its early history demonstrates the contrary. The Republican Party was modeled after the working class struggle and egalitarianism seen in the platform of the Jacobin Party in France. There has been ample historical work on the effect of the French Revolution on early American political thought. Crane Brinton’s The Anatomy of Revolution is the most essential. Rachel Hope Cleves, on the other hand, focuses mainly on France and America by simply looking at how the violence during the Reign of Terror informed American conservatives in the Federalist Party about the nature of human behavior. While she is correct about the response from conservatives, she misconstrues the effects of radicalism. In her book The Reign of Terror in America, she claims conservatives identified the violence in France and responded by advocating popular ideas such as anti-slavery. 2

Not all Federalists were abolitionists. By claiming that the violence of the French Revolution led to anti-slavery and anti-war movements carried out by fear of violence, Cleves asserts the causal relationship between humanitarianism and abolition movements was born out of the Federalists’ antagonism concerning revolutionary upheaval. In fact, the Federalists were hellbent on their Hobbesian leanings regarding the ‘excesses of democracy’ and ‘violence as a product of human passion.’ One can argue that the Federalists did a lot to hold back progress on numerous fronts. In Requiem for the American DreamNoam Chomsky identifies writings by James Madison discussing the need to curtail popular freedoms in order to secure essential power for the wealthy and more educated. How could such a conservative position have informed the anti-slavery movement? Most of the anti-slavery movement had actually encompassed skeptics of early capitalist institutions, which conservative Federalists were not — adherents of Federalism advocated the “natural” priority of property rights. Republicans who had been most critical of slavery happened to be those who identified most with the French Revolution, irrespective of its violence.

Nevertheless, Cleves’s book does offer an edifying look into how the culture of violence in France influenced American civic discourse. Whether we disagree with her argument that conservative thought is a precursor to later radical movements in America or not, she demonstrates — paradoxically — that the Federalists were committed to stamping out radicalism in all its forms. We therefore come to understand that there was a need in America for a radical alternative.

Thomas Jefferson, an anti-Federalist, was a supporter of the French Revolution and was persistent in his views on slavery despite virulent complaints about his radicalism from close colleagues like Adams. While Jefferson privately owned slaves (like many of the founders), he was publicly committed to legislative reform that would eliminate the institution. Some of his Notes on the State of Virginia demonstrate his concerns:

I think a change already perceptible, since the origin of the present revolution. The spirit of the master is abating, that of the slave rising from the dust, his condition mollifying, the way I hope preparing, under the auspices of heaven, for a total emancipation, and that this is disposed. . .

Many have remained curt with Jefferson’s history for reasons that are understandable. However, this is vital for contextualizing the French connection in that he had no problem considering himself a republican of the Jacobin type. It is therefore important to look deeper into the cultivation of his early radical thought in America. For instance, during his travels to France in 1785, he observed the various inequities present in French society and began to take issue with the right of private property. Some of this becomes clear in his letters to Madison:

It should seem then that it must be because of the enormous wealth of the proprietors which places them above attention to the increase of their revenues by permitting these lands to be laboured. I am conscious that an equal division of property is impracticable. But the consequences of this enormous inequality producing so much misery to the bulk of mankind, legislators cannot invent too many devices for subdividing property, only taking care to let their subdivisions go hand in hand with the natural affections of the human mind. . . Another means of silently lessening the inequality of property is to exempt all from taxation below a certain point, and to tax the higher portions of property in geometrical progression as they rise. Whenever there is in any country, uncultivated lands and unemployed poor, it is clear that the laws of property have been so far extended as to violate natural right.4

In this passage, Jefferson without reservation proclaims that the unequal distribution of property is in direct violation of natural rights. This is a significant deviation from the traditional consensus of laissez-faire economics that pervades American history. This experience shaped Jefferson’s views on equality and introduced a strain of egalitarianism into the lexicon of anti-Federalist thought. Unlike the Federalists, who upheld the principle of property as the keystone of natural rights, Jefferson offered a critique that sparked consciousness of social class divisions and the need to mitigate such inequality through progressive reform, including taxation on the value of assets. Likewise, his criticism of such a widely protected doctrine expanded the legislative domain and grew more class-based in a polemical attack against the aristocracy:

The wealthy, on the other hand, and those at their ease, know nothing of what the Europeans call luxury. They have only somewhat more of the comforts and decencies of life than those who furnish them. . .

Though Jefferson led a public campaign against the wealthy and the institution of slavery, he was not successful in deconstructing its edifice during his tenure. Additionally, he benefited from its institutionalization in his private life. The fact of his owning slaves is a testament to the pervasive obsession with property rights in American history. Even those who publicly stood against it were privately participating in it, and even profiting. Politically, however, Jefferson’s public legacy left an impact on the anti-Federalists, who grew skeptical of elites and committed to egalitarian policy alternatives in order to solve the era’s injustice.

Slavery continued well into the age of Jackson and beyond. Republicans would eventually establish themselves as a political party in America aimed at deconstructing institutions of unfettered capitalism while ensuring centralized governance. Slavery, for most abolitionist Republicans, was the epitome of private excess. Republicans would reach back to Jefferson’s lost history of egalitarianism to find a solution to the growing humanitarian crisis of slavery. Individuals like Alvan E. Bovay, a left-wing radical who founded the Republican Party; Horace Greeley, who published the New York Tribune, which featured many of Marx’s writings; Thaddeus Stevens, a consequential politician who famously attacked the Southern Democrats’ stronghold on supporting the slave trade; and many others — all of their radical interpretations of republicanism would shape their new revolutionary party. Not to mention, they also often intermixed early feminist engagements, some of which were led by Frances Wright, who had been a key mobilizer for the Working Men’s Party, a precursor to what would become the Republican Party.

All these actors were primary figures who were committed to a progressive transformation of America. On top of that, they were frequent readers of Marx and Engels and believed equitable models of wealth distribution (self-proclaimed as the “Free Soilers”), worker-controlled production, and abolitionism would lead America down a new path of virtue. John Nichols’ The S Word presents how socialist-leaning individuals of early American history had been consequential in establishing the Republican Party as a political alternative. Its early organization would seek a redefinition of American identity and restructure society to accommodate the most downtrodden. They would reignite the egalitarianism of Jefferson and institute a comprehensive approach to regulate the market by first eliminating the institution of slavery and redistributing property to the most vulnerable.5

Alvan E. Bovay

The Republican Party’s platform of property redistribution happened to affect the watchfulness of most Democrats, who collectively feared such a position would transform the traditional fabric of the nation — that is, alter the principle of property in “natural rights.” The critics of Abraham Lincoln were fueled by a similar fear, charging him with accusations of being a dictator seeking to exert total control over the country and people’s private decisions. This antagonism, however, stems back to the original founding party platform of 1854. Alvan E. Bovay was a Free Soiler lawyer who had been a prominent Whig Party member. He grew frustrated with the passage of a series of acts that violated the Missouri Compromise by permitting slavery where it was outlawed.6

Most significantly, the Kansas-Nebraska bill served as a key legislative act that tested Bovay’s dwindling patience. One reason is that the Kansas-Nebraska Act reversed the Missouri Compromise, which sought to curb slavery’s expansion in the Louisiana Purchase territory.

After threatening to put old party politics in the proverbial dustbin, Bovay led the People’s Mass State Convention as secretary. This group was made up of a variety of political stripes: new Republicans, former Whigs, disenchanted Democrats, and other radicals. The group would acknowledge that the South and their representatives had disgracefully sold their political will to slave power and would have to face an absolute opposition party made up of individuals seeking to transform the nation. The Republican Party had been born.

Bovay had to reach all opponents of slavery, including people who were not on board with total abolition. That meant garnering support from Democrats who were merely for putting a halt to the expansion of slavery. While opponents of slavery extension were critical of slavery and wanted to see it come to an immediate halt, they hesitated at its complete removal from society. However, those who were for complete abolition had the more successful argument. Ceasing slavery’s extension hinged on the complete gutting of it from the nation. It also suggested a restructuring of the nation’s economy — something of major concern for radicals and the majority of the population. Both sides, however, shared negative attitudes toward the institution overall, and Bovay would lead the new coalition into political existence. It was, therefore, an imperative for Bovay to communicate this en masse. He henceforth linked up with Horace Greeley, a publisher for The New York Tribune who had socialist leanings. Greeley at first seemed apprehensive at the daunting task ahead of Bovay, but he supported the movement and became a fellow Republican. Bovay clarified the obstacles that led him to that particular point in time:

It is not to be supposed that I went into the organization of the citizens of Ripon, and the country thereabouts, blindly; that has been said frequently of me and my intention in calling the first meeting there, to protest against the actions of our representatives in Congress, and the lack of organized opposition to the Kansas-Nebraska Bill; I have each time denied it, and pointed out an abundance of evidence and living witnesses in support of my contention. I organized those men in those first meetings, with the avowed purpose of making that a national party organization; the first well defined thought and movement began there and then; this statement has never been successfully disputed, and the men who knew me in those days will well remember against what odds I had to labor.

This was the first time Bovay spoke out about what motivated him to charter the Republican movement. In facing significant hostility from adversaries, Bovay did not rule out rebelling against his own institutional counterparts, even if they publicly vilified the spreading of his message. Interestingly, he did not resort to partisan attacks, even when they were thrown at him. This was likely due to the fragility of the Republican coalition that included potential detractors from the Democratic Party. However, Bovay was not afraid to break with the status quo. As a zealous opponent of President Franklin Pierce, he made sure to take aim at the Administration. Pierce and his Democratic coalition were focused on alienating anti-slavery groups during his term. Bovay commented numerous times that Pierce’s victory was a symbolic victory for slavery. He stated:

With the election of Franklin Pierce in 1852, there was a victory for slavery; its adherents encouraged, became more active, intrusive and intolerant, the Kansas-Nebraska idea became prominent, persistent and alarming; then, I started the work of organization, on a larger scale with men who stood by me. I again wrote to Horace Greeley, respecting the situation, and my work; he looked upon my plan with caution, but he did much to spread the idea.

Bovay was skillful in organizing party politics and in creating an actual opposition party formed separately from the governing institutions that presided over slavery. This is what granted the Republicans such astounding electoral success. However, Bovay needed more in the form of literature in order to connect with Americans. Greeley’s Tribune had been the organ used to propel some of the ideas of the Republican movement. Adam-Max Tuchinsky’s article “The New-York Tribune, the 1848 French Revolution, and American Social Democratic Discourse” comments on how Marx and Engels published numerous articles with Greeley, some of which encouraged the advancing of the Republican Party agenda. Greeley openly welcomed voices that were critical of capitalism, writings supporting worker organizations, and pieces written about the worker and slave experience. Marx happened to be a favorite of Greeley’s. Through the Tribune, Abraham Lincoln became a frequent reader of Marx.7

In a letter from Marx and the First International Workingmen’s Association to President Lincoln, they cordially praised Lincoln for his election and his presidential agenda holding enormous significance for the working class and the oppressed seeking liberation around the world:

The workingmen of Europe feel sure that, as the American War of Independence initiated a new era of ascendancy for the middle class, so the American Antislavery War will do for the working classes. They consider it an earnest of the epoch to come that it fell to the lot of Abraham Lincoln, the single-minded son of the working class, to lead his country through the matchless struggle for the rescue of an enchained race and the reconstruction of a social world.

Tunchinsky also notes how Greeley made the Tribune one of the most important national mediums that brought the meaning of free labor to a popular audience of over half a million readers. The paper lasted for two decades discussing socialism, class, property, and labor. Tunchinsky prompts us to reconsider “the nature, origin, and complexity of Republican ideology on the eve of the Civil War.” Greeley and his editors were publishing major works that challenged the race-based views promulgated by many Democrats of the day. In contrast, the work of the Republicans followed the Marxist goals of achieving economic class consciousness and illustrating how race was tied to the inequalities embedded within the superstructure.8

In 1854, one particular book by George Fitzhugh, a sociologist and prominent Democrat, Sociology for the South, advocated the institutionalization of systematic slavery for the “protection” of vulnerable blacks and other laborers. In it, Fitzhugh outlines a defense for slavery based on how it would protect them from the harms of the greater society. The book is known to have been an intellectual watershed for the eugenics movement in America as well as serving as an early guide for hate groups like the Ku Klux Klan. In the antebellum period, these ideas gained traction and served as a justification for the South’s secession. Greeley responded to some of these writings by publishing Hinton Helper’s pamphlet entitled Impending Crisis. Helper wrote:

Those who have studied with care the social condition of the South, have long foreseen that sooner or later a struggle must take place there, not so much between the whites and the blacks as between the great mass of poor whites . .. and the few rich slaveholders.9

Helper emphasizes the importance of class consciousness in the struggle for the liberation of the slaves. This was an important analysis as it refocused the attention on class power and its connection to privilege and its systemic control. Democratic opponents were fiercely against ideas such as class struggle being discussed in the Tribune, but these ideas were nonetheless adopted by the Republican Party. The New York Express, for instance, wrote a counter-piece characterizing the new party’s operations as “ultra-revolutionary” and inciting “war-invoking sentiment.”

Additionally, Helper was charged by Democrats with espionage, as being an “agent” of the North looking to disrupt the South. The Republicans went ahead and endorsed Helper’s pamphlet as a campaign strategy. This bold political move enraged Democrats so much that they blocked John Sherman from becoming Speaker of the House because he endorsed Helper’s pamphlet. Slaveholders began denouncing abolitionists, immigrants, and radicals altogether, labeling them “red republicans!” The Republicans wore it as a badge of honor. In fact, John R. Commons discusses more about Red Republicanism as a movement in itself that defined the Republicans’ radical tendencies. 10

Sherman was another Republican at the time who had specialized in finance but was also a skilled legislator who planned the Confiscation Acts of 1861–62. These unique pieces of legislation enabled the government to confiscate property being used by Confederate forces. This meant that slaves were freed from slaveholding properties after being liberated by the legislation’s mandate. The subsequent Civil Rights Act of 1866, the 13th Amendment, and the 14th Amendment solidified emancipation constitutionally and gave the newly freed men citizenship. These legislative accomplishments were also accompanied by the Homestead Act affirming Free Soil policy goals. This act was the first piece of legislation to function as an affirmative action program for African Americans. Women and immigrants were also encouraged to take part in the program. It was so successful that in 1900, a quarter of black farmers in the South, who never had the opportunity before, obtained and managed their own farms. 11

Thaddeus Stevens

The impetus behind the Homestead Act was born out of the reformist plans of Thaddeus Stevens. Another radical, Stevens believed Lincoln was moving too slow as President, and insisted on moving toward complete liberation for blacks, and in the process, utilize government to help achieve a broader equality for the poor. His goal was to give newly freed African Americans a chance to build their own future in the South. Stevens had other ideas that were considered far too radical by his colleagues that didn’t end up entering the House floor for a vote. Nevertheless, Stevens was admirably committed to achieving structural changes in America that would upend the notion of private property and reverse the class power dynamic in favor of newly freed African Americans and working poor. His egalitarianism had been a guiding light for his mission in government. In his plans for confiscation, he wrote:

Strip the proud nobility of their bloated estates, reduce them to a level with plain republicans, send forth to labor, and teach their children to enter the workshops or handle the plow, and you will thus humble proud traitors. 12


Republican plans to confiscate land, nationalize it, and make it available for freedmen and the poor to own, stands as one of the most radical and clearly socialist events to ever occur in American history. In his 2019 State of the Union Address, President Donald Trump denounced “calls to socialism” as “concerning.” Yet the history of his party includes some of the most experimental left-wing ideas in the nation’s development. The modern Grand Old Party hesitates to embrace such a legacy. The neoliberalism of Ronald Reagan still continues to saturate the party’s leadership. Will Republicans ever realize their true red history? It is difficult to answer such a question at this point. Perhaps such a thought is quixotic.

Looking into America’s early history illuminates a unique revolutionary politics. This particular moment sheds light on important nuances that have been hidden in the margins. A vulnerable population under siege by land-owners prompted some of the most sweeping political reforms. On top of that, The Tribune, a vehicle of the popular press, worked hand-in-hand to deliver justice and equality with the then–Republican Party. It opens our eyes to America’s radical history, something obfuscated in the contemporary classroom.