by DGR News Service | Oct 19, 2021 | Indirect Action, Movement Building & Support, Protests & Symbolic Acts, Repression at Home, The Solution: Resistance, Worker Exploitation
This article originally appeared in Building a Revolutionary Movement
By Adam H
This post looks at if it’s possible to have a coherent strategy for the emancipatory transformation of a complex social system, 5 anti-capitalist strategies and revolutionary strategy.
What does ‘emancipatory transformation of a complex social system’ mean? We currently live in a capitalist society or capitalist social system that is not equal, just, democratic or sustainable. Emancipatory means the struggle for political, economic or social rights or equality for disenfranchised groups or sections of society. So this post is focused on thinking about how we think about the route to ending the dominance of capitalism so we live in an alternative society that is equal, just, democratic and sustainable.
Revolutionary and anti-capitalist strategy is a huge topic that will take several posts to explore. This first post aims to start in the broadest way by considering if it’s possible to have a revolutionary and anti-capitalist strategy and reference a useful framework to help understand the different anti-capitalist strategic approaches.
Is it possible to have a coherent strategy for the emancipatory transformation of a complex social system?
In other words, is it possible to create a desirable social transformation (revolution) through deliberate, intentional action? Eric Olin Wright, sociologist and educator who specialised in egalitarian future alternatives to capitalism, explains that there are desirable objectives of social transformation that are not possible, either because they are not viable (won’t work) or because there is no way to get there. Wright describes how Frederick Hayek, the arch-conservative and key advocate of neoliberalism, believed that a social transformation strategy was a fantasy. This is due to the negative unintentional consequences of such a large social engineering project that would overwhelm the intended consequences. Concern for unintentional consequences is valid, and I agree with Wright when he says:
“It remains the case that capitalism is immensely destructive, obstructing the prospects for broad human flourishing. What we need is an understanding of anticapitalist strategies that avoids both the false optimism of wishful thinking and the disabling pessimism that emancipatory social transformation is beyond strategic reach.” [1]
Anti-capitalist strategies
Eric Olin Wright in “How to Be an Anti-capitalist in the 21st Century” describes five ‘strategic logics’: smashing capitalism, dismantling capitalism, taming capitalism, resisting capitalism, escaping capitalism. This framework is a useful starting point for thinking about anti-capitalist and revolutionary strategy. But it is simplistic and I explain where my thinking differs in the last section of this post.
Smashing capitalism
This is the classic revolutionary strategy of seizing state power by force. I call this the vanguard Marxism.
Wright describes its rationale: The system is unreformable and all attempts to make life bearable will fail. Small reforms improve people’s lives when popular movements are strong but these gains are vulnerable to attack and reversible. It is an illusion that capitalism can become a benign social system so ordinary people can live meaningful happy lives. Capitalism needs to be destroyed and an alternative built. The progress of an emancipatory alternative society may be gradual but it requires a decisive rupture with the existing systems of power to get there.
Critiquing this theory, Wright asks how it’s possible for anti-capitalist forces to build enough power to destroy capitalism and replace it with an alternative. He explains that the power of the ruling classes blocks both reformist gains and revolutionary ruptures. He describes how those in the ‘smashing capitalism tradition’ argue that capitalism is a highly contradictory system that is prone to disruptions and crises, and sometimes these crises make capitalism vulnerable to a serious challenge. There is a further argument that these crises increase over time so in the long term capitalism is unsustainable and ‘destroys its own conditions of existence.’ The role of the revolutionary party is therefore to be ready for this situation and lead a mass movement to seize state power. The revolutionary party then works to ‘rapidly refashion the state itself to make it a suitable weapon of ruptual transformation,’ and also to repress the ruling class opposition and destroy their power structures to allow the new revolutionary state to build an alternative economic system.
Wright describes how this strategy was applied several times in the 20th century with some success, but never created a ‘democratic, egalitarian, emancipatory alternative to capitalism.’ This strategy gave people the hope and motivation to make great sacrifices in the pursuit of achieving such as a society, and material conditions were improved for a lot of people. Examples include Russia, China and Cuba. But, “it is one thing to burn down old institutions and social structures; it is quite another to build emancipatory new institutions from the ashes.”
He describes some of the reasons given for the failures of these revolutions: (1) history-specific unfavourable circumstances; (2) revolutions happened in economically backward societies surrounded by enemies; (3) strategic leadership errors; (4) leaders motivated by power and status rather than the well-being of the masses; (5) failure of these revolutions as being inherent to any attempt to radically rupture a social system – too many moving parts, too much complexity and too many unintended consequences.
This is a key point for me: “attempts at system-rupture will inevitably tend to unravel into such chaos that revolutionary elites, regardless of their motives, will be compelled to resort to pervasive violence and repression to sustain social order. Such violence, in turn, destroys the possibility for a genuinely democratic, participatory process of building a new society.” [2]
Wright is clear that he does not believe that ‘system-level ruptures’ work as a strategy for social emancipation.
Dismantling capitalism
Wright describes this as a transition to democratic socialism through state-directed reforms that gradually introduce socialism from above. He sees this strategy as having ‘revolutionary aspirations,’ because it seeks to replace capitalism with a different economic system: socialism. He explains that in this tradition there is no simple point of rupture when one system replaces the other. Instead, “there would be a gradual dismantling of capitalism and the building up of the alternative through the sustained action of the state.” [3]
Wright describes how this approach sees a period when capitalist and socialist relations will coexist, such as both private and state-run banks; private and state enterprises in transportation, utilities, health care and some heavy industry; capitalist labour markets and state employment; state-directed planning for investment decisions and private profit-driven investment.
Wright describes the necessary preconditions for this strategy to be possible. “First, a stable electoral democracy, and second, a broad, mass-based socialist party capable of winning elections and staying in power for a sufficiently long time that these new state-run economic structures could be robustly institutionalized. Of course, there would be opposition and resistance, but the belief was that these state-organized socialist economic institutions would demonstrate their value and thus be able to sustain popular support.” [3]
This strategy had significant support in the 20th century and following World War II, when several governments looked to be implementing this “mixed economy” approach. An example is Sweden. It did not succeed and Wright put this down to the ‘dynamism of capitalism,’ and to the right-wing ideological offensive against socialist ideas in many countries, which, from the 1970s “pushed the expansion of nationalization in mixed economies off the agenda.” He describes the “military overthrow of the democratically elected socialist government in Chile in 1973, along with other setbacks to efforts at democratic socialism, further eroding any belief that democratic elections could offer a reformist path to dismantling capitalism.” By the end of the twentieth century, neoliberalism and privatisation dominated the mainstream political agenda instead of nationalisation, even by large political parties thought to be on the left, such as New Labour in the UK.
Taming capitalism
This tradition sees capitalism as a “source of systemic harms in society,” but does not look to replace it. It wants to reduce and remove those harms. This was the main strategic approach of social-democratic reformist parties since World War II.
Wright describes that although this tradition identities the harms of capitalism, its response is to work on “building counteracting institutions capable of significantly neutralizing these harms.” This tradition does understand that to achieve this, there will need to be political struggles to reduce the power and control of the capitalist class, and that the capitalists will claim that these redistributions will undermine capitalism’s dynamism and incentives. These arguments are self-serving justifications for the privilege and power of the capitalists.
Wright describes two types of reforms: (1) those that stabilise capitalism (such as banking regulation to reduce system-disrupting, speculative risk-taking), and (2) anti-capitalist reforms that introduce egalitarian, democratic and solidaristic values and principles into how capitalism operates. He explains that these anti-capitalist reforms will also likely stabilise capitalism, and that is what makes them partially possible, but also result in the system working in a “less purely capitalist way.”
Wright describes three types of state policies which change the way capitalism operates to reduce the harms and increases egalitarian, democratic and solidaristic values and principles. Mostly these policies benefit capitalists but some benefit ordinary people:
- Reduce individual vulnerability to risks through publicly run and funded social insurance or a welfare state.
- The provision of public goods – such as basic and higher education, vocational skills training, public transportation, cultural and recreational facilities, research and development – paid for by re-distributional taxation.
- Use the State to develop a regulatory framework to reduce the most serious negative externalities caused by capitalist investors and companies, including regulation of pollution, product and workplace hazards, predatory market behaviour, and property and stock market volatility.
Wright states that during the “golden age of capitalism” in the 30 years after World War II, these policies were used to tame capitalism. Since the 1980s these gains have been rolled back under neoliberalism, leading to reduction of social insurance benefits, reduction in taxes and therefore social goods, deregulation of capitalist production and markets, and privatisation of many state services.
He describes the forces that have resulted in a reduction of the state’s ability to limit capitalism’s harms: “The globalization of capitalism has made it much easier for capitalist firms to move investment to places in the world with less regulation and cheaper labor. The threat of such movement of capital, along with a variety of technological and demographic changes, has fragmented and weakened the labor movement, making it less capable of resistance and political mobilizations. Combined with globalization, the financialization of capital has led to massive increases in wealth and income inequality, which in turn has increased the political leverage of opponents of the social democratic state. Instead of being tamed, capitalism has been unleashed.” [4]
Wright raises the question of whether the three decades of the golden age were perhaps a historical anomaly; “a brief period in which favourable structural conditions and robust popular power opened up the possibility for the relative egalitarian, social democratic model.” Before this period capitalism was rapacious, and it has become rapacious again under neoliberalism. He suggests that capitalism is not tamable. I certainly don’t think it is.
Wright concludes the section on taming capitalism with a thoughtful paragraph on how the limits of a state’s ability to raise taxes, regulate capitalism and redistribute wealth are based on people’s belief that globalisation imposes powerful constraints. But, he argues, it’s the willingness of voters to be taxed more that is the main factor, not if the capitalists move their capital to avoid taxation. The willingness of the electorate to be taxed depends on the general level of collective solidarity. He maintains that the “limits of possibility are always in part created by beliefs in those limits.” He explains that neoliberalism is an ideology backed by powerful political and economic forces and it is possible to break through the limits set by neoliberalism if there is collective will to do so. He argues that social democratic politics have become less effective and need rethinking, and that the political obstacles to their success are significant, but that it is still possible for the harm of capitalism to be reduced by state action.
Resisting capitalism
Wright explains that ‘resisting capitalism’ could be a broad term for anti-capitalist struggles. Here, he is using it in a narrower sense to identify struggles to end capitalism from outside the state and parliamentary politics, and also that do not want to gain state power. This strategy is different from the previous three that were all aiming to gain and use state power.
This tradition aims to reduce the harms of capitalism by influencing the behaviour of capitalists and political elites through protest and campaigning: “We may not be able to transform capitalism, but we can defend ourselves from its harms by causing trouble, protesting and raising the cost to elites of their actions.” (p50) He lists some examples: “environmentalists protesting toxic dumps and environmentally destructive developments; consumer movements that organize boycotts of predatory corporations; activist lawyers who defend the rights of immigrants, the poor, and sexual minorities. It is also the basic strategic logic of unions that organize strikes for better pay and working conditions.” [5]
Wright sees resisting capitalism as the most common response to the harms caused by the capitalist system. It is based on civil society and the solidarities that exist in workplaces and the community. Different identities play a part in this approach including class, ethnicity, religion, race, gender, sexuality. Its most organised forms are social movements and trade unions. Even when unions are weak, workers can resist exploitation by withholding their maximum effort and diligence.
Escaping capitalism
Wright explains that this may not have been developed into a systematic anti-capitalist ideology, but it does have a ‘coherent logic’, which is: Capitalism is too powerful to end. It is unrealistic that collective mass movements will form to dismantle or tame capitalism. The ruling class are too strong to remove and they always co-opt opposition and defend their privileges. Also, social systems are too large and complex to control. The best we can do is insulate ourselves from the worst harms. We may not be able to change the world but can escape the circuits of domination and build a micro-alternative to live better lives.
Wright lists some examples of groups attempting to escape capitalism: migration of poor farmers to the western frontier in the 19th century; utopian self-sufficiency communities in the 19th century; worker cooperatives that are managed collectively based on principles of democracy, solidarity, equality, working to avoid alienation and exploitation of capitalist firms; the hippies of the 1960s; religious communities such as the Amish. He also cites the family unit as a “non-competitive social space of reciprocity and caring in which one can find refuge from the heartless, competitive world of capitalism.”[6]
Wright explains that escaping capitalism involves avoiding political engagement. For some, this is the ‘individualistic lifestyle strategy’, which can be contradictory if this lifestyle is funded by wealth that was gained from capitalist activities.
Intentional communities are a good example of a desire to escape capitalism, as well as being a model for more collective, egalitarian and democratic ways of living. In addition, worker cooperatives are an attempt to escape the oppressive nature of capitalist workplaces, and are a model of how an alternative economy to capitalism could operate so as to challenge the current capitalist economic system.
Revolutionary strategy
When I use the word ‘revolution’, I mean it in a broad way for the ending of capitalism and the creation of an alternative society – radical transformational system change. In the summary above of Wright’s description of the different anti-capitalist strategies, he labels ‘smashing capitalism’ and ‘dismantling capitalism’ as revolutionary. And I would agree.
The anti-capitalist strategy that Wright advocates is a combination of dismantling capitalism, taming capitalism, resisting capitalism and escaping capitalism. He calls it ‘eroding capitalism’ and I’ll describe this in more detail in a future post (reference). I agree with him on this and that we need both revolutionary and reformist approaches.
My understanding of Wright’s perspective is that he believed that we could end capitalism without a rupture. I don’t agree with this. I think we will need to fight for reforms to rebuild the power of the left but at some point, there will need to be a rupture, so that we would go from a mixed economy with socialist and capitalist institutions to one with only socialist/anarchist/communist ones and the end of private property. But at this dark point in history that we currently live, this is hard to imagine.
I don’t support the ‘smashing capitalism’ (vanguard Marxist) strategy for a few reasons. The main one is because although it has shown itself in history to be effective at ending capitalism, there are no examples of it creating egalitarian and democratic societies. In each case, it has involved a militant minority taking power and dominating the majority, and this can only result in repression. I have asked different people that advocate different versions of this strategy (Leninists, Trotskyists, Maoists, Stalinists), how to use this strategy and not end up with things turning repressive and sometimes totalitarian, but I have not got a clear answer. If you do have an answer, I’d love to hear from you.
There is a lot that needs to be unpacked for the ‘dismantling capitalism’ strategy. Wright states it would be a transition to democratic socialism through state-directed reforms that gradually introduce socialism from above and that it would require a broad, mass-based socialist party. Democratic socialism is a broad term which ranges in meaning between political parties led from the top like the Corbyn leadership, and those parties formed from grassroots movements such as Podemos in Spain. I’m not saying that Podemos is the exact model to follow but we can learn from this experiment and municipalist citizen platforms such as Barcelona en Comú. We have seen from the 20th century that big changes happen when the grassroots of labour unions become militant and make radical demands of union leaders and political parties. Social movements campaigning on specific issues have also made gains and reforms have been implemented.
This is an excellent constructive critique of Wrights ideas and then Wright’s response.
Two revolutionary strategies do not easily fit into Wright’s framework. The first is the council communism tradition of left communism. This Marxist strategy is based on the worker councils or soviets that formed in Russia during the 1917 Russian Revolution. It has elements of smashing capitalism, especially regarding the belief that there would need to be a clear rupture to end capitalism, but that this will be done from the bottom or grassroots, where different workplaces and community institutions are self-organised and working together in a federated governance structure. This worker control approach is anti-state and anti-parliamentary politics meaning that this tradition has elements of Wright’s ‘resisting capitalism’ strategy. Although this tradition does not seek state power, it does see ordinary people creating a federated system of self-government that would replace the state, so has elements of smashing capitalism and resisting capitalism.
The second revolutionary strategy that does not fit into Wright’s framework is anarcho-syndicalism, which has similarities to council communism. It aims to end capitalism, wage slavery and private property. A new society would be built without hierarchy, based on direct-democracy, workers’ self-management and an alternative co-operative economic system. This alternative society would replace the state with a federated structure of self-run workplaces and community institutions.
In future posts, I want to analyze how the left organises itself into social and political movements, by ideology and how groups operate in practice. Then look at the strategies these traditions follow. I also plan to summarise the different radical and revolutionary strategies that thinkers and writers on the left have proposed. After this I will start to explore the situation we find ourselves in and relate this to “Good Strategy Bad Strategy” by Richard Rumelt (read a summary here) and his three-part framework for developing a good strategy. There is:
- diagnosis, what is going on here;
- guiding policy – outlines an overall approach for overcoming the obstacles highlighted by the diagnosis;
- coherent action – this needs to be consistent and coordinated, and also requires making painful choices about what can be achieved with limited resources.
Endnotes
- How to Be an Anti-capitalist in the 21st Century, Eric Olin Wright, page 37-8
- How to Be an Anti-capitalist in the 21st Century, page 41
- How to Be an Anti-capitalist in the 21st Century, page 43
- How to Be an Anti-capitalist in the 21st Century, page 48
- How to Be an Anti-capitalist in the 21st Century, page 50
- How to Be an Anti-capitalist in the 21st Century, page 52
by DGR News Service | Oct 14, 2021 | Climate Change, Colonialism & Conquest, Indigenous Autonomy, Obstruction & Occupation, Protests & Symbolic Acts, Repression at Home
This article originally appeared in YES! Magazine.
BY ALEC CONNON & ERIKA LUNDAHL
Shanai Matteson, a 39-year-old White settler, sat in the stuffy overflow room watching the packed Public Utility Commission meeting, along with more than a hundred others, in St. Paul, Minnesota, in June 2018. Over several hours, she listened as dozens of people—Native elders, local landowners, and young people concerned about their futures—testified against the Line 3 tar sands pipeline, urging the commission to deny the project a key permit. She listened, too, as Enbridge workers, bused in by the company, voiced their support for the pipeline.
Matteson remembers the collective dismay and anger in the room as the five-person board approved Enbridge’s permit request. She also remembers what happened next: Tania Aubid, a member of the Mille Lacs Band of Ojibwe, stood up and told the commissioners that they had just declared war on the Ojibwe people.
Outside of the conference hall, organizers held a rally. Matteson listened as Winona LaDuke, a member of the White Earth Nation and executive director of the nonprofit Honor the Earth, spoke alongside several youth interveners—teenagers who were suing to stop the pipeline in court. Listening to their words, Matteson was moved by their unwavering dedication―to the land, water, and climate, but also to upholding the treaty agreements, which were being violated by this pipeline project.
After the news conference, Matteson packed her two young children into the car. They drove for nearly three hours before reaching a part of the land where the Mississippi starts to widen into one of the nation’s most storied rivers. It was a place she knew well. Matteson’s family had lived in the area for five generations, ever since her great-great-grandfather, Amasa, settled a homestead and opened a small sawmill on 1855 Treaty land. She’d grown up in the nearby town of Palisade, Minnesota, population 150.
Here was where Enbridge planned to drill the Line 3 pipeline under the Mississippi.
Standing on the riverbank that night, Matteson made a pledge to do everything she could to uphold the treaties and to stop Line 3. “I remember that day, saying to myself ‘I am making a commitment to this fight,’ ” Matteson recalls.
Defending Treaty Rights: From the Salish Sea to Line 3
On July 25, a Lummi Nation-carved totem pole will pass through the Mississippi Headwaters, under which Enbridge plans to drill the Line 3 pipeline. It’s part of a 1,500-mile journey from the Salish Sea in the Pacific Northwest through numerous Indigenous sacred sites, including Bears Ears in the Southwest and Standing Rock in the Midwest, en route to Washington, D.C. The totem pole is intended to invite Native and non-Native people to connect with the idea of broken treaties and the ongoing efforts to honor them, especially when treaty rights come into conflict with extractive capitalism.
Putting a hand on the totem pole, as people are invited to do at each sacred site event stop, one can’t help but feel a sense of awe for the many stories, hopes, and prayers it carries—and to offer their own. The 24-foot pole, hauled on a trailer behind a pickup, bears images that tell stories of the present-day struggles faced by Indigenous communities—including the epidemic of missing and murdered Indigenous women, the crisis of children held in cages at the U.S.-Mexico border, and the work of language revitalization. One carving is a grandmother with seven tears, using culture to teach her granddaughter how to turn trauma into wisdom. The totem pole aims to serve as “a reminder of the promises that were made to the first peoples of this land and waters,” Lummi master carver Jewell James told The Washington Post.
These promises were made in the form of nation-to-nation treaty agreements, recognized in the U.S. Constitution as “the supreme law of the land.” For non-Native individuals residing in the U.S., treaty rights are still the legal mechanism giving people the right to live on ceded tribal land. Put another way, if settlers (like the two of us writing this piece) are not actively holding up their end of the deal, then they forfeit the right to be here.
In exchange, the U.S. government promised tribes services, such as health care, education, and housing—and in many cases, treaties reserved the right for Native people to hunt and fish within their traditional territory. Instead, the reality has been a history of genocidal massacres, forced displacement, brutal residential schools, the outlawing of language, religion, and culture, and broken treaty obligations. Only by confronting the context of the U.S.’s settler-colonial history can settlers begin to reckon with their personal identity as treaty people.
“Part of what’s so wonderful about the pole is how it invites people to learn about the treaty, and to learn about the true history of this country,” says Lummi tribal fisher and treaty advocate Ellie Kinley, co-founder of Sacred Sea, a Indigenous-led nonprofit whose mission is to defend Lummi sovereignty and treaty rights and promote Indigenous stewardship of the Salish Sea.
“Once you know the true history, you can learn from it, and become wise from it.”
“We Are All Treaty People”
On June 7, 2021, about 2,000 people attended Treaty People Gathering, a mass Line 3 protest in rural northern Minnesota. At one of two actions that happened that day, more than 1,000 people marched to a part of the Mississippi where the pipeline is slated to be drilled; at the other action, hundreds risked arrest (and more than 200 were arrested) shutting down an Enbridge work station for the day.
“We Are All Treaty People” was one of the gathering’s main rallying cries. They are words that Matteson has thought seriously about since that night at the Commission hearing.
In 2020, after two decades living and working in Minneapolis, Matteson moved her family back to Palisade. She quickly got involved with the Welcome Water Protector Center, a cultural camp supporting people standing with the Ojibwe opposing Line 3. She is now close friends with Tania Aubid, the founder of the camp and the Ojibwe woman who informed the PUC commissioners that Line 3 was an act of war upon her people. The women’s friendship has given them both the strength to do more. In early 2021, they embarked on a hunger strike together. To bring attention to the fight to stop the pipeline, Matteson went 21 days without food; Aubid went 38.
When asked why she moved with her two young children to the Welcome Water Protector Center, Matteson is clear that protecting the water and the climate were reasons, but so too was ensuring that her government upholds its side of the treaties.
“I’ve been reminded by so many Indigenous people that the treaties are not just a concern for Indigenous people,” she says, golden light falling between the trees at camp. “They were entered into by the U.S. government, and as citizens, we have a responsibility to ensure our government honors that law.”
Over the course of the 19th century, the Red Lake Nation, the White Earth Nation, and the Mille Lacs Band of Ojibwe signed treaties with the U.S. government—treaties that granted rights to U.S. citizens and reserved rights for tribal members. In recent years, tribal attorneys have argued that Line 3 would infringe upon those treaty-protected rights, including the right to cultivate and harvest wild rice―manoomin in the Ojibwe language―which is regarded as a sacred species and is a vital source of sustenance for local tribal members. “It’s a perpetuation of cultural genocide,” founder of Line 3 resistance group, Giniw Collective, Tara Houska told The Guardian, describing the impact Line 3 would have on manoomin.
It has been a long road for the tribal attorneys, a road made more complicated by the fact that some Native-owned construction companies and two other Ojibwe nations support the pipeline. Most recently, on June 14, the Minnesota Court of Appeals ruled against the tribes, finding that Enbridge had appropriately demonstrated that there was a need for the pipeline. There are, however, reasons to believe the Tribes’ case will fare better in a case at federal court, where it is to be heard in the coming months. In 2019, the U.S. Supreme Court ruled in the favor of treaty rights in two high-profile cases.
But as the case makes its way slowly through the federal court system, the fight for treaty rights is playing out on its own timeline in the woods of rural Minnesota.
Before Line 3 was anywhere near the edge of the great Mississippi, Aubid and Winona LaDuke built a waaginogaaning, a traditional Ojibwe prayer lodge, on the banks of the river, in the exact spot where Line 3 was slated to be drilled under its waters. Earlier this year, in the depths of the Minnesota winter, Enbridge workers appeared on site, nailing “No Trespassing” signs to trees.
The workers informed Aubid and LaDuke that they were trespassing on Enbridge property.
“No, you’re trespassing,” Aubid replied.
When the workers returned with law enforcement, Aubid handed the police officer a copy of the 1855 Treaty Authority letter, informing them of her legal, treaty-protected right to practice her religion there. The police and the Enbridge workers left Aubid in her prayer lodge soon after, but nobody expected Enbridge to stay away for long.
They didn’t. In July 2021, Enbridge drilled under the river, despite Aubid, Matteson, LaDuke, and others wading into the river to try and stop them.
The prayer lodge still stands in the path of the pipeline, and dozens more people have joined the Welcome Water Protector Center as the fight against the pipeline is reaching a boiling point. Since December alone, nearly 600 people have been arrested for actions related to stopping the construction of Line 3 and tens of thousands more have marched, demanded that Biden intervene, and protested the banks funding the pipeline.
Aubid is clear on what she hopes will happen next. “We’d like more people to come here,” she says. “We’d like people to help us protect the lands, protect the waters, and to do what they can to uphold their side of the treaties.”
Later, as we walk beside the languorous waters of the Mississippi, Matteson reminds us of the importance of settlers upholding the treaties. “This isn’t history,” she says. “This is happening here. It is happening now.”
CORRECTION: This article was updated at 5:26p.m. on July 20,2021, to reflect the current state of the drilling. Read our corrections policy here.
by DGR News Service | Oct 5, 2021 | Repression at Home, The Problem: Civilization, Worker Exploitation
This post includes sections on: can capitalism be reformed, proposed reforms, do reforms protect capitalism, why reforms won’t work, and capitalism undoes reforms that benefit ordinary people.
This post is critical of reforms because they mostly protect capitalism in different ways and get in the way of building transformational mass movements. But I also do not completely discount them, as I think they might have a positive part to play in moving us towards ending capitalism.
This article is from the blog buildingarevolutionarymovement.
Can capitalism be reformed?
The obvious answer is no. But its more complicated than that. It depends what you mean by reform and timescales. If the question means can capitalism be reformed long term to meet the needs of ordinary people, then no way. If you mean when capitalism gets out of control can it be reformed so things are a bit less unequal to quieten demands for system change, then quite possibly, such as the 1930s in the US and the post-war decades in the UK.
Twenty-first-century capitalism may be less profitable but the corporate elite are clearly securing massive profits. These could be redistributed in workers wages, or from tax increases to fund a welfare state to meet everyone’s needs, unlike the substandard social safety net we currently have. I do think redistributive reforms are possible but it will require pressure from mass movements, which do not currently exist.
The Tory response to Covid could be seen as a reform and it certainly shows what’s possible. It contradicts the neoliberal claims that if we leave things to the free market and everything will be fine. I more see this as crisis response, with the Tories needing to balance the demands of the public to meet their basic needs and capitalists demands to keep the economy running. Extending the job retention or furlough scheme in the Spring and Winter was due to pressure from unions and business leaders, but there has not been a strong demand from the left. The question now is how will the government deficit be paid for – tax rises or more austerity. We’ve still not recovered from the last round of austerity by the coalition government following the 2008 financial crisis. Austerity now would continue the process of rolling back postwar gains related to benefits, more NHS privatisation and the welfare support for the most vulnerable (see the final section of the post for more on this).
Proposed reforms
Many reformist capitalists do not support the neoliberal form of capitalism – extreme inequality and corporate power – that we live under at the moment. They want a ‘fairer’ or ‘more equal’ form of capitalism. There are no shortage of proposals to reform capitalism, these include Robert Reich, David Korten, Thomas Piketty, Murray Edwards College, Cambridge University, Dominic Barton, the global managing director of McKinsey & Company, Ray Dalios, George Soros, Joseph Stiglitz.
Then there are different names for a better capitalism: decent capitalism, responsible capitalism, inclusive cap, stakeholder cap, ethical capitalism, conscious capitalism, Economic Dignity, Common-Good Capitalism.
In the UK, Ed Miliband when he was the leader of the Labour Party (2010-2015) wanted to introduce a proper industrial strategy to introduce national and regional investment and to bring in controls over the excesses of corporate behaviour. The Corbyn project presented itself as democratic socialist but due to the limits of global neoliberalism, could have only moved us towards social democracy. The current Tory government are looking to copy past Labour Party policies with their ‘levelling up’ rhetoric, although it seems unlikely they will follow through.
The UK left-leaning think tank Institute for Public Policy Research came out with its 10 point plan for a better Britain in 2018: Reshaping the economy, Securing good pay and good jobs, Improving the private sector, promoting competition and protecting consumers, Increasing public investment, Strengthening the financial system, Tackling wealth inequality, Fair and simple taxes, Environmental sustainability, Devolution. It’s likely that Theresa May when Prime Minister was sympathetic to some of these ideas.
Do reforms protect capitalism?
Mostly yes. Many on the radical left argue that fighting for reforms maintains capitalism by making it more stable or profitable.
Nate Hawthorne has a more nuanced understanding. He describes in this post that reforms help capitalism function, he gives the example of extending credit to companies so they can operate. This could be broadened to include all the things that governments do that make the economy and business environment easier for companies to operate in and make profits.
Nate also describes the importance of the spreading of ‘capitalists class consciousness’ to ensure capitalist system stability. Capitalists will have ‘boss-consciousness’ related to their employees in their business but some will be more focused on increasing their personal wealth over the long term interests of the capitalists class. Reforms can limit the excesses of some self-serving capitalists. This is called the ‘corporate compromise’ by Young et al in Levers of Power: How the 1% Rules and What the 99% Can Do About It. The book describes how the creation of US legislation goes through a process of being generally agreeable to difference corporate interests to ensure the stability of capitalism [1]. It describes how Barak Obama worked very hard to keep the capitalist system stable so it worked for the business world as a whole [2]. And that Donald Trump violated the corporate compromise because he advanced certain business interests over others [3].
Reforms also prevent social unrest by doing just enough to stop it from boiling over. This relates to movements, campaigns, street protests, demonstrations and riots. Examples of this would be the US civil rights laws in the 1960s or the poll tax riots in 1990 in the UK.
Reforms have also saved capitalism from revolution by giving mass movements what they demand to quiet them down. The example here would be the New Deal in the US in the 1930s following a mass movements of trade unions, socialists and communists. [4]
As well as reforms protecting capitalism from itself, greedy capitalists or mass movements, reforms are also used to protect capitalisms profits in the form of anti-trade union laws. (for more information on this see a summary in the final section of this post).
Following the Wall Street Crash of 1929 and the Great Depression in the 1930s, several factors combined to saved capitalism: Keynesian economic theory; mass movements demanding state support and welfare reform; and the economic stimulation generated during the war and the rebuilding after. Richard Wolff asks an important question: has the systematic crushing of the left over the last forty years taken away one of the important mechanisms for protecting capitalism? [5]
Why reforms won’t work
There are several ways to think about this. First, if reforms are achieved that benefit ordinary people but you leave the capitalists in power, they will always undo or roll back any gains for ordinary people (see the next section for more details). The capitalists can’t help themselves. So reform is not enough and we need to end capitalism. [6]
Second, the mid-twentieth century reforms were achieved because of a combination of rebuilding after the war resulting in a high demand for labour, powerful working-class movements, the increasing profitability of capitalism with capitalist classes willing to share some of their profits, and British capital could not move abroad as it does now so had nowhere else to go. There is also an argument that the threat of communism from the Soviet Union put pressure on western elites and states. [7]
Third, currently, the left is so weak and corporate power so dominant that we’re not winning any reforms. This is the ‘structural power’ argument. [8]
Fourth, some on the left advocate a gradualist strategy through reforms to ending capitalism and creating a socialist society. There is a lot to unpack in future posts on this point but I do think that a rupture with capitalism will be required, a revolution.
Capitalism undoes reforms that benefit ordinary people
Since the 1980s the current form of capitalism, neoliberalism has been rolling back the gain that ordinary people made through the 20th century. Using the four categories from the previous post on these gains I will briefly describe how they have been undone.
First, what is privatisation? It is the selling off of publicly owned services, industries and institutions so they become privately owned and run. In the UK it started with the steel industry in the 1950s, then in the 1980s, Thatcher sold off a large number of public institutions, industries and services. Council housing was sold off in the 1980s through the right to buy scheme. The public services campaign group We Own It gives a great history of the privatisation of different publicly owned services, industries and institutions in Britain.
Parliamentary reform
Paul Foot in The Vote: How it was won and it was undermined, provides an excellent history of success of electoral reform up to the early 20th century. And then how it was undermined for the rest of the century. The continuing struggle for electoral reform is ongoing and important to weaken the Tories and open things up for the radical left.
Worker’s Rights
See a summary of the UK government anti-trade union legislation from 1980-1999 here and from 1979-2010 here. Since 2010 there has been the Trade Union Act 2016 [9], and then further restrictions since that act during related Covid.
Education
Stephen Ball in The Education Debate describes how since the 1980s schools have been remodelled on commercial and industrial institutions. He argues that neoliberalism has changed the British education system through four key mechanisms: top-down performance management, greater competitiveness and contestability, choice and voice, measures to strengthen the capability of public servants to deliver improved public services. Here is a summary by Ball of neoliberal education policy in Britain from 1979-2010 under the Tory’s and New Labour. And here is the We Own It perspective on Academy schools.
Social Welfare
The most recent reform of the welfare system was The Welfare Reform and Work Act 2016. A 2019 report by Frank Field MP, Heidi Allen MP and Feeding Britain called The ‘Other Britain’ and the failure of the welfare state, found that the welfare system is failing the most vulnerable. They list the key issues to be:
- benefit freeze – claimants no longer get an annual increase in line with inflation so have less and less to live on
- Universal Credit, issues include 5-week wait and advance payments, third party deductions and old social loans, sanctions, Work Capability Assessments
- Medical assessments and Personal Independence Payments (PIP)
- No recourse to public funds for migrants
- Jobcentres are unsupportive and uncaring
- The gig economy and the working poor cannot afford to cover their outgoing so need food banks
- Problem Debt due to low pay force people into high-cost debt
The increasing use of food banks in the UK is another clear indication that the welfare state is failing: “In 2019/20 approximately 1.9 million people used a food bank in the United Kingdom, around 300 thousand more than the previous year.” [10]
The NHS is a key institution of Britain’s welfare state. We Own It has identified three ways the NHS is being undermined:
- creating competition so private companies provide services funded by taxpayers;
- the reorganisation of the NHS so regional commissioning groups allow local NHS service contracts to be managed by private companies;
- the Tory governments have reduced the level of funding, which could make people think a publicly owned NHS isn’t working and so the private sector might be seen as a solution.
Endnotes
- Levers of Power: How the 1% Rules and What the 99% Can Do About It, Kevin A. Young, Tarun Banerjee and Michael Schwartz, 2020, chapter 2
- Levers of Power, page 131
- Levers of Power, page 133
- https://lithub.com/howard-zinn-how-fdr-forestalled-a-second-american-revolution/ and https://www.youtube.com/watch?v=4bT8f72s2uU
- Crisis and Openings: Introduction to Marxism – Richard D Wolff, 130 min, https://www.youtube.com/watch?v=T9Whccunka4
- AskProfWolff: A Critique of Robert Reich, 4 min https://www.youtube.com/watch?v=SNRyDa79ygA; Understanding Marxism: Q&A with Richard D. Wolff, 35 min https://www.youtube.com/watch?v=eU-AkeOyiOQ; How Reaganomics Killed America’s Middle Class, 54 min https://www.youtube.com/watch?v=ZdCNGkZoIZw&t=3004s; Crisis and Openings: Introduction to Marxism – Richard D Wolff, 129 min, https://www.youtube.com/watch?v=T9Whccunka4
- see conclusion of https://www.counterpunch.org/2020/12/27/the-tragedy-of-corbynism-a-postmortem. Also http://libcom.org/blog/reform-possible-22122011and http://libcom.org/blog/reform-possible-reformism-guaranteed-22122011
- Levers of Power: How the 1% Rules and What the 99% Can Do About It, Kevin A. Young, Tarun Banerjee and Michael Schwartz, 2020
- https://en.wikipedia.org/wiki/Trade_Union_Act_2016 and https://www.theguardian.com/politics/2015/jul/15/trade-unions-conservative-offensive-decades-strikes-labour
- https://www.statista.com/statistics/382695/uk-foodbank-users/
by DGR News Service | Sep 20, 2021 | Repression at Home, Strategy & Analysis, Worker Exploitation
“A really efficient totalitarian state would be one in which the all-powerful executive of political bosses and their army of managers control a population of slaves who do not have to be coerced, because they love their servitude.” – Aldous Huxley
By Matej Kudláčik
Part two of this essay can be found here.
Many people stand with a torch and a sword defending against The Beast feasting on freedom – freedom in its truest sense. Against The Beast eating away kindness and love, putting great trenches between us. Enslaving us with constant entertainment, fleeting meaningless joys and pathetic pleasures. These are the revolutionaries, who can see through the veil or at least through some parts of it.
Socrates was hated and sentenced to death because of his revolutionary thinking. Galileo was imprisoned. The Middle Ages were a period when the Church established a brutal form of dictatorship – anyone disagreeing with the dictator, even with proof or undeniable truth, indicated that the dictator’s thought system has some flaws, which could not be tolerated. And in any age, anyone going against those who enslave or control the population is an enemy. Attacked even by those who are enslaved.
“No one is more hated than he who speaks the truth.” – Plato
And because of the hatred and violence that he will inevitably experience, a revolutionary should be defended at all costs. Just as a genius, a true revolutionary is as the rarest wonderful diamond hidden in a pile of rocks, thus should be protected and belongs to the whole world, destined to saving it. He who performs the art of a revolutionary should be guarded from forces crafted to steal our freedom away.
Not only are we in need of revolution in order to maintain freedom but we also find ourselves in the most dangerous form of totalitarianism. Dangerous mainly because we proudly call it democracy.
But what is freedom? No one explained this concept better than Immanuel Kant did, saying: “Freedom is independence of the compulsory will of another.”
Are we truly independent? If yes, why is mindless consumerism imposed on us exactly at a time when we’re most sensitive and influenceable, during our early childhood? Why are we being taught to depend on cheap entertainment, disarming us and erasing our ability to truly entertain ourselves with our own intellect? Why is it so rare to find a professor who teaches you how to think and helps you to strive towards critical thinking, rather than what to think? The freedom that every country is so foolishly proud of is truly apparent and false. We are dependent on senseless consumption. We are becoming tied to cheap dopamine we receive from technology, advertisement, plasticized food and drinks.
The importance of discussing and resisting against this dynamic is that without revolution, the capitalist totalitarianism and greed will most likely lead into dystopia and absence of the natural world. With constant pleasures and technology, just as Huxley predicted it in his Brave New World and later admitted that his prophecy is coming true much sooner than he initially thought.
And if mankind is lucky enough, perhaps this will lead to the extinction of our species, so that the coming generations will be spared of the unimaginable period of capitalist enslavement.
If we would travel from the past to the present without knowing anything about it, it’s very likely that we would not believe the terrible, isolating dystopia we see. Dystopia where soothing blindness is the norm. Where following the system means to be chained. And where being chained means to love one’s chains.
Everything about this suits the capitalists, because it distracts us. We are being led to hate by the mainstream media. We’re too busy fighting each other, rather than joining each other in solidarity and fighting against the real enemy. War on drugs is a great example of a capitalist tool because it’s clearly a complete failure that only supports drug use. Yet there’s nothing being done about it because it’s convenient for the capitalists: an addict won’t resist against the treacherous social, political, economical and environmental catastrophe.
We tend to blame ourselves, yet we should blame the ones who chained us. Freedom does not mean individual plenitude, freedom does not mean that you can travel around the world. We are being led to thinking this, and on top of that, we are being led to not see. To not see the women’s dreadful pain during rape and violence. Knowing that their rapists do not receive punishment is agonizing. We do not see the beautiful organizations of ecosystems, trees that hold bird nests with babies in safety being murdered to make space for human progress. Too many species will not see the light of tomorrow, for they went extinct today. We do not see the hospitals filled with dying mothers and children, who are not ready yet to disappear from this world.
Pleasure and convenience is available and far more accessible than in any time. It blinds us, we seek to feel better immediately, we seek comfort, creating an illusion of luxury and well-being of the world. We lose the ability to think with the help of our intellect. We lose the ability to love just with the help of our hearts. Yet we’re being told that it’s okay, so we’re smiling.
It is almost as if a person places a special fantoccini in front of a child, whilst others murder the parents and rob the house. The child remains enchanted, unaware of the screams of his parents. The plight is a well-constructed theatre, the director laughs with the screenwriter yet the actors do not know they’re in a play. That’s why their suffering is genuine. A revolutionary strives to see through the veil and dismantle the whole set, burn it down.
The enslaving dominant culture must fall.
Capitalist totalitarianism is the enemy, for it exploits our freedom.
by DGR News Service | May 16, 2021 | Alienation & Mental Health, Biodiversity & Habitat Destruction, Building Alternatives, Climate Change, Culture of Resistance, Strategy & Analysis
This article originally appeared on Roarmag.
Editor’s note: Asking questions, questions that emerge from your empathy if you care for life on the planet, and questions that emerge from your confusion if you see that so many things are going so badly wrong, is a very important, crucial step. We completely agree with the last paragraph of this article and our answer is DGR’s Decisive Ecological Warfare strategy.
Featured image: “Frack Off” by Nell Parker.
By John Holloway
This is an adapted version of John Holloway’s presentation at the “Crisis of Nation States — Anarchist Answers” conference.
We do not know how to stop the planetary destruction caused by capital — but by asking the right questions we can find our way forward together.
We live in a failed system. It is becoming clearer every day that the present organization of society is a disaster, that capitalism is unable to secure an acceptable way of living. The COVID-19 pandemic is not a natural phenomenon but the result of the social destruction of biodiversity and other pandemics are likely to follow. The global warming that is a threat to both human and many forms of non-human life is the result of the capitalist destruction of established equilibria. The acceptance of money as the dominant measure of social value forces a large part of the world’s population to live in miserable and precarious conditions.
The destruction caused by capitalism is accelerating. Growing inequality, a rise in racist violence, the spread of fascism, increasing tensions between states and the accumulation of power by police and military. Moreover, the survival of capitalism is built on an ever-expanding debt that is doomed to collapse at some point.
The situation is urgent, we humans are now faced with the real possibility of our own extinction.
How do we get out of here? The traditional answer of those who are conscious of the scale of social problems: through the state. Political thinkers and politicians from Hegel to Keynes and Roosevelt and now Biden have seen the state as a counterweight to the destruction wreaked by the economic system. States will solve the problem of global warming; states will end the destruction of biodiversity; states will alleviate the enormous hardship and poverty resulting from the present crisis. Just vote for the right leaders and everything will be all right. And if you are very worried about what is happening, just vote for more radical leaders — Sanders or Corbyn or Die Linke or Podemos or Evo Morales or Maduro or López Obrador — and things will be fine.
The problem with this argument is that experience tells us that it does not work. Left-wing leaders have never fulfilled their promises, have never brought about the changes that they said they would. In Latin America, the left-wing politicians who came to power in the so-called Pink Wave at the start of this century, have been closely associated with extractivism and other forms of destructive development. The Tren Maya which is Mexican president López Obrador’s favorite project in Mexico at the moment is just the latest example of this. Left-wing parties and politicians may be able to bring about minor changes, but they have done nothing at all to break the destructive dynamic of capital.
THE STATE IS NOT THE ANSWER
But it is not just experience that tells us that the state is not the counterweight to capital that some make it out to be. Theoretical reflection tells us the same thing. The state, which appears to be separate from capital, is actually generated by capital and depends on capital for its existence. The state is not a capitalist and its workers do not on the whole generate the income it needs for its existence. That income comes from the exploitation of workers by capital, so that the state actually depends on that exploitation, that is, on the accumulation of capital, to reproduce its own existence.
The state is obliged, by its very form, to promote the accumulation of capital. Capital, too, depends on the existence of an instance — the state — that does not act like a capitalist and that appears to be quite separate from capital, to secure its own reproduction. The state appears to be the center of power, but in fact power lies with the owners of capital, that is, with those persons who dedicate their existence to the expansion of capital. In other words, the state is not a counterweight to capital: it is part of the same uncontrollable dynamic of destruction.
The fact that the state is bound to capital means that it excludes us. State democracy is a process of exclusion that says: “Come and vote every four or five years, then go home and accept what we decide.” The state is the existence of a body of full-time officials who assume the responsibility of ensuring the welfare of society — in a way compatible with the reproduction of capital, of course. By assuming that responsibility, they take it away from us. But, whatever their intentions, they are unable to fulfill the responsibility, because they do not have the countervailing power that they appear to have: what they do and how they do it is shaped by the need to ensure the reproduction of capital.
Just now, for example, politicians are talking of the need for a radical change in political direction as the world emerges from the pandemic, but at no point does any politician or government official suggest that part of that change in direction must be the abolition of a system based on the pursuit of profit.
If the state is not the answer to ending capitalist destruction, then it follows that channeling our concerns into political parties cannot be the answer either, since parties are organizations that aim to bring about change through the state. Attempts to bring about radical change through parties and the taking of state power have generally ended in the creation of authoritarian regimes at least as bad as those they fought to change.
ASKING WE WALK
So, if the state is not the answer, where do we go? How do we get out of here? We come to a conference like this, of course, to discuss anarchist answers. But there are at least three problems: firstly, there are not the millions of people here that we need for a real change of direction; secondly, we have no answers; and thirdly, the label “anarchist” probably does not help.
Why are there not millions of people here? There is certainly a widespread growing feeling of anger, desperation and an awareness that the system is not working. But why is this anger channeled either towards left-reformist parties and candidates (Die Linke, Sanders, Corbyn, Tsipras) or to the far right, and not towards efforts that push against-and-beyond the system? There are many explanations, but one that seems important to me is Leonidas Oikonomakis’ comment on the election of Syriza in Greece in 2015 that, even after years of very militant anti-statist protest against austerity, it still seemed to people that the state was the “only game in town.”
When we think of global warming, of stopping violence against women, of controlling the pandemic, of resolving our economic desperation in the present crisis, it is still hard not to think that the state is where the answers lie, even when we know that it is not.
Perhaps we have to give up the idea of answers. We have no answers. It cannot be a question of opposing anarchist answers to state answers. The state gives answers, wrong answers. We have questions, urgent questions, new questions because this situation of impending extinction has never existed before. How can we stop the destructive dynamic of capital? The only answer that we have is that we do not know.
It is important to say that we do not know, for two reasons. Firstly because it happens to be true. We do not know how we can bring the present catastrophe to an end. We have ideas, but we really do not know. And secondly, because a politics of questions is very different from a politics of answers. If we have the answers, it is our duty to explain them to others. That is what the state does, that is what vanguardist parties do. If we have questions but no answers, then we must discuss them together to try and find ways forward. “Preguntando caminamos,” as the Zapatistas say: “Asking we walk.”
The process of asking and listening is not the way to a different society, it is already the creation of a different society. The asking-listening is already a mutual recognizing of our distinct dignities. We ask-and-listen to you because we recognize your dignity. This is the opposite of state politics. The state talks. It pretends to ask-and-listen but it does not and cannot because its existence depends on reproducing a form of social organization based on the command of money.
Our asking-listening is an anti-identitarian movement. We recognize your dignity not because you are an anarchist or a communist, or German or Austrian or Mexican or Irish, or because you are a woman or Black or Indigenous. Labels are very dangerous — even if they are “nice” labels — because they create identitarian distinctions. To say “we are anarchists” is self-contradictory because it reproduces the identitarian logic of the state: we are anarchists, you are not; we are German, you are not. If we are against the state, then we against its logic, against its grammar.
A MOVEMENT OF SELF-DETERMINATION
We have no answers, but our walking-asking does not start from zero. It is part of a long history of walking-asking. Just in these days we are celebrating the 150th anniversary of the Paris Commune and the centenary of the Kronstadt Uprising. In the present, we have the experience of the Zapatistas to inspire us, just as they are preparing their journey across the Atlantic to connect with the walkers-askers against capital in Europe this summer. And of course we look to the deeply ingrained practice of councilism in the Kurdish movement in the terribly difficult conditions of their struggle. And beyond that, the millions of cracks in which people are trying to organize on an anti-hierarchical, mutually recognitive basis.
It is simply not true that the state is the only game in town. We must shout from the rooftops that there is another, long-established game: the game of doing things ourselves, collectively.
Organization in the communal or council tradition is not on the basis of selection-and-exclusion but on the basis of a coming-together of those who are there, whether in the village or the neighborhood or the factory, with all their differences, their squabbles, their madnesses, their meannesses, their shared interests and common concerns.
The organization is not instrumental: it is not designed as the best way of reaching a goal, for it is itself its own goal. It does not have a defined membership since its aim is to draw in, not to exclude. Its discussions are not aimed at defining the correct line, but at articulating and accommodating differences, at constructing here and now the mutual recognition that is negated by capitalism.
This does not mean a suppression of debate, but, on the contrary, a constant process of discussion and critique aimed not at eliminating or denouncing or labeling the opponent but at maintaining the creative tension that arises from holding together ideas that push in slightly different directions. An always difficult mutual recognizing of dignities that pull in different directions.
The council or commune is a movement of self-determination: through asking-listening-thinking we shall decide how we want the world to be, not by following the blind dictates of money and profit. And, perhaps more and more important, it is an assumption of our responsibility for shaping the future of human life.
If we reach the point of extinction, it will be of no help to say on the last day: “It is all the fault of the capitalists and their states.” No. It will be our fault if we do not break the power of money and take back from the state our responsibility for the future of human life.
John Holloway is a professor of sociology in the Instituto de Ciencias Sociales y Humanidades, Benemérita Universidad Autónoma de Puebla. His books include Change the World without Taking Power (Pluto Press, London, 2002, 2019) and Crack Capitalism (Pluto Press, London, 2010).
