UPDATE on Jessica Reznicek’s case! SIGN THE PETITION “Protecting Water is Never Terrorism: Repeal Terrorist Enhancement!”, and Free Jessica WEBSITE LAUNCH!

UPDATE on Jessica Reznicek’s case! SIGN THE PETITION “Protecting Water is Never Terrorism: Repeal Terrorist Enhancement!”, and Free Jessica WEBSITE LAUNCH!

Update from July 23, 2021

Contact: freejessicareznicek@gmail.com
Facebook: https://www.facebook.com/freejessrez
Website: Supportjessicareznicek.com
Featured image photo credit: Christina Yurena Zerr

Since sentencing Jessica has remained on house arrest at the Des Moines Catholic Worker, with her cat Noni who has offered constant comfort and solidarity. The United States Department of Justice has notified Jessica Reznicek that she is scheduled to report to Waseca, MN Federal Correctional Institution on Aug 11th at 2pm. Our hearts are filled with feelings of love and gratitude from all the requests to write letters of support to Jessica. Once she is in prison we will launch a letter writing campaign with all the information and directions on how to do so.

The 8th Circuit United States Court of Appeals has set a preliminary deadline of August 19th for an appeals brief to be filed. The appeal will be focusing on Judge Rebecca Goodgame Ebinger’s misuse of terrorism enhancements at Jessica’s sentencing.

Despite federal authorities use of ‘terrorism’ language to describe Reznicek’s actions, no person was harmed by her actions, nor was she technically convicted of any terrorism-related crime. In plain language, there are already laws on books to punish people for arson, and without the domestic terrorism enhancement Jessica would be looking at less than half of the 8 year sentence she has wrongfully received.

ADD YOUR NAME TO THE PETITION: https://actionnetwork.org/petitions/protecting-water-is-never-terrorism-repeal-jessica-rezniceks-terrorist-enhancement?source=direct_link&

In the meantime, Jessica remains upbeat and heart-strong as she is receiving enormous amounts of support, solidarity and love from folks around the globe. She is currently exploring ways to earn her bachelor degree while in prison through prison correspondence education programs. For more information on Jessica’s case and to continue to support Jessica visit our website: supportjessicareznicek.com

If you are on organization that would like to add your name to the petition or support team fill out this form: https://forms.gle/EVP17qvNmgp5AYRRA

Thank you for your support!

Love and solidarity,

Jessica and the Jessica Support Team


Update from August 11, 2021

Jessica Reznicek self surrenders for an unjust sentence: appeal and petition move forward.

Contact: freejessicareznicek@gmail.com

Waseca, MN– Today water protector Jessica Reznicek self-reported to the Waseca Federal Correctional Facility to begin serving her 8 year prison sentence for the actions she took to stop the Dakota Access Pipeline. Jessica spent the week leading up to her imprisonment emotionally preparing with her spiritual community. When asked how she felt she said:

“Today I feel sad to be saying my final goodbyes to loved ones. I am strengthened, however, knowing that I’m still standing with integrity during this very important moment in history, as there truly is no other place to be standing at a time like this.”

Jessica’s harsh sentence was the result of a domestic terrorism enhancement that federal prosecutors are increasingly using against water protectors and climate justice activists who endanger the fossil fuel industries profits. Jessica is still actively pursuing an appeal. Her lead attorney Bill Quigley gave an update: “The legal team is working hard on this appeal to challenge the length of the sentence and to reverse the terrorism enhancement. A number of environmental organizations have agreed to consider signing onto amicus or friend of the court briefs supporting Jessica. The deadline for filing briefs is currently August 19 but we expect that will be pushed back at least a month.”

Jessica and her support team are asking the public to sign this petition to take a stand against the criminalization of water protectors. So far over 5,600 have signed along over 50 organizations including Veterans for Peace, MN350, National Lawyers Guild, CODEPINK, Chesapeake Climate Action Network, About Face: Veterans Against the War, and Center for Protest Law and Litigation.

A statement from the support team read “It is important to highlight this moment. Only days ago the Intergovernmental Panel on Climate Change released their most dire report yet, calling it a code red for humanity. We’re in a moment when scientists, indigenous people, and global ecosystems sound the alarm, and over a dozen state governments in the US introduce critical infrastructure bills targeting pipeline protestors under the guise of “national security”. A moment when the sheriffs and police in Minnesota arrest over 600 people fighting to stop the Line 3 pipeline and charge 100 with the new critical infrastructure laws and dozens more with felonies. A moment when a federal judge orders Jessica Reznicek to pay 3.2 million in restitution to a fossil fuel corporation responsible for building a world that humans cannot survive in, a moment when, today, Jessica reports to prison to start an 8 year sentence labeled a terrorist by Joe Biden’s Department of Justice. What happens to Jessica, happens to all of us! In this moment we must unequivocally tell Joe Biden protecting water is never terrorism. Acting on clear directives from climate science with direct action is never terrorism. ”

When life on this planet is under attack, as Jessica says “there truly is no other place to be standing at a time like this.”

Add your name to the Petition:

https://actionnetwork.org/petitions/protecting-water-is-never-terrorism-repeal-jessica-rezniceks-terrorist-enhancement

For more information on Jessica’s case and to continue to support Jessica visit our website: supportjessicareznicek.com

If you are on organization that would like to add your name to the petition or support team fill out this form: https://forms.gle/EVP17qvNmgp5AYRRA

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What is Capitalism?

What is Capitalism?

This article is from the blog buildingarevolutionarymovement.

This post describes capitalism as: an activity, the capitalist system, the phases of capitalism through history and that there are many capitalisms. If we want to get rid of capitalism, first we need to understand what it is.

Jeremy Gilbert, in his recent book Twenty-First Century Socialism, gives a good summary of what capitalism is. Most human societies through history have not experienced capitalism, as it only developed in the last few hundred years. It then spread around the world. Gilbert describes capitalism as:

“a situation in which private individuals or corporations are allowed to use any means available to them – short of openly violent coercion – to accumulate vast profits from the sale of commodities, even if, in the process, they are paying workers very low wages, wrecking the local environment, or forcing people to change their way of life against their will.”

‘Capital’ is the wealth that is available to be invested or lent, with the aim of returning a profit in the form of more capital. A ‘capitalist’ is someone that profits from their ability to invest capital. Gilbert describes capitalism in two ways. The first is a more basic way as describes above; an activity called ‘capital accumulation,’ – which is the investing of capital with the goal of increasing their total amount of capital. The second broader way Gilbert describes capitalism is, “a whole way of ordering society, and to a set of values and beliefs about how society should be ordered.” See the next section for more on this.

Gilbert described how the problems that we face now are the same as in the 1800s: “industrial pollution, urban squalor, growing inequality, social insecurity, a widespread sense that society was falling apart and that nobody knew what to do about it, where a few were getting very rich as a result.”

Gilbert states that the obvious cause of these problems is technological change. But the way technology is used in society depends on how that society is organised – to benefit all or to benefit a few, who become rich and powerful by making and selling things for profit. For most companies and businesses to be successful, they need workers. Those running those companies cannot make significant profits if they pay their workers too much. So, “corporations and their chief executives use new technologies to try to keep down their wage bills, at their own workers’ expense.”

So that this is possible, capitalism organises society in a specific way:

“There had to be a small group of people rich enough to use the new technologies in these ways. There had to be large numbers of people around who had no choice but to work for the wages that they are offered. There had to be a whole legal system in place, and a culture, that treated the accumulation of vast profits by private individuals or corporations as legitimate, legal, and morally acceptable.”

For capitalists who pursue capital accumulation through investment,  the main aim of activities is to accumulate capital. Gilbert explains that those that run businesses but use the profits to have a luxurious lifestyle or pay their employees well, are not ‘doing capitalism’. He is clear that an essential part of capitalism and capital accumulation is the need to exploit the labour of workers and pay them the absolute minimum.

Capitalists accumulates capital by exploiting workers to produce commodities for sale. “a commodity is anything that can be bought and sold for profit.” As new commodities have been found and developed since the 1400s, we are now at a point in society where almost everything we engage with is a commodity. In the past, most things in people’s lives were made by someone they know. “Now, we live in a world in which our entire material culture is a productof capitalism.” It looks like all this stuff comes from nowhere but it actually requires a huge amount of cooperation across, “factories, in global distribution networks, in retail outlets and in packing warehouses.”

Capitalists are always looking for new commodities to sell and new people to sell them too. Gilbert describes a brief history of capitalism. In the early days it involved colonisation and imperialism – going to other countries and using violence to take resources, land and people. In Britain, peasants were forced off the land so the rich could farm them. The peasants then had to move to towns and cities to find work in the factories to buy basic commodities to keep themselves alive. In the twentieth century, workers got organised and forced employers to pay them more so their standards of living increased. For capital accumulation to grow, people had to be convinced to buy commodities that they didn’t need. The modern advertising industry developed so now we regularly experience someone trying to sell us something. The late twentieth and twenty-first century has seen the number of commodities increase, but also most parts of our social life are now for sale – healthcare, education, dating, spirituality. This is called ‘commodification’. [1]

The Capitalist Story

Gilbert describes most capitalist as not being manufacturers, instead they get their profits from “speculation on shares, currencies, derivatives and debt instruments, or from retailing, distributing and marketing things that other companies have made, or from renting out property and land”

He explains that the capitalists have to have a convincing story to tell us, governments and themselves to justify the huge wealth and power they have. Gilbert states that this is the same story capitalists have been telling for four hundred years since European merchants expanded across the world:

“Human beings come into the world alone. They may collaborate with others to achieve certain goals or to protect their property, but their basic relationship with other humans is, at root, a competitive one. It is up to every individual to strive as best they can to enrich themselves, by working hard and deploying their unique talents. In a modern commercial society, governments will encourage them to do just this, in the knowledge that by pursuing riches, entrepreneurs will bring improvements to the lives of their many customers (improvements like sugar, tobacco and social media). For such a society to function smoothly, and for entrepreneurs to remain motivated to play their crucial role, the state must make the protection of private property its number one priority. Property and those who hold it must not only be protected from marauding bandits or foreign invaders; it must be protected from any claims that the wider community might try to make on it. Taxation, public spending, the regulation of corporations and markets; these may all be necessary to a degree, but they must be strictly limited if society is not to descend into tyranny. Any society that puts strict limits on the ability of individuals or corporations to enrich themselves would be a tyranny, and tyranny is the worst thing in the world. Because it is wrong to put restrictions on the economic activity of entrepreneurs, decision over things like the price of goods or the value of labour (i.e. wages) must be left up to the market; while individuals and corporations must be allowed to use any means available to them (advertising, media, propaganda, etc.) in order to pursue their commercial interests and protect them from interference by either competitors or the wider public.” [2]

This worldview can also be describe as liberalism.

The Capitalist System

Gilbert describes capitalism as a “particular set of socio-economic practices and the social relations which they engender, reproduce, and come to depend on.” Some theorists call this a ‘capitalist social formation’. He also describes the capitalist system as a social, economic, political and cultural system for the production and distribution of material goods. Marx calls this the ‘capitalist mode of production.’ The practices are important but only a part of the capitalist system. Either way it is the rich or capitalists that have the most power. [3]

Capitalism as a political system uses the power of wealth to apply pressure to governments to implement policies that are beneficial to the rich. They also spread propaganda that is favourable to them and their interests. Capitalists spend millions to lobby governments so they can control media institutions and this gives them significant influences over politics. Gilbert describes how we live in a ‘plutocracy’ – a society ruled by the rich.

Gilbert states that we need to be careful to not assume that capitalism or capitalist society is a “totally integrated and self-enclosed system, which subsumes every element of contemporary life.” Capitalism does have some effect on all of social life and blocks the achievement of many social goals, but there are many things happening that are not capitalist. This gives those in opposition to capitalism, opportunities to explore alternatives and challenge capitalism.

Capitalism can be described as an “abstract system – a kind of impersonal machine that just keeps going without anybody being in charge of it.” Gilbert explains that this is true to a point: “it is a system that would not exist without the continued efforts of capitalists to make themselves wealthy at everyone else’s expense.” New, successful capitalists, like CEO of Amazon Jeff Bezos, find ways to change how the capitalist game is played so capitalism can be extended into more parts of social life [4]
– through Amazon we can order almost anything to be delivered to our home and Amazon records all our information and preferences.

The Corporate Watch publication, Capitalism, What is it and how can we destroy it? Describes the characteristics of capitalist economic and cultural systems. The key features of capitalist economic systems are:

  • “markets play a central role in making decisions
  • property rights set out who can use and trade goods, and so have economic power
  • things, animals, and people are made into commodities – objects that can be owned and traded
  • the state acts as an enforcer of the economic system, and helps it spread concentrations of wealth, of capital, to channel power into the hands of capitalist elites
  • the profit motive drives capitalists to continually expand markets
  • in modern industrial capitalism, profit very largely involves the exploitation of people who are forced to work” [5]

The Corporate Watch publication explains that capitalism is a culture: “a complex web of desires, values, norms, conscious and unconscious rules, practices, behaviours, attitudes, that are shared and spread in the social groups in which we are born, raised, and live our lives.” Capitalism would not be able to function unless everyone learns:

  • “the rules of markets, how to act as buyers and sellers
  • to respect property
  • to see animals, the natural world, other people, and even ourselves, as ‘objects’ to be bought and sold, owned and managed
  • to respect and fear the state, its laws, police, judges and teachers
  • to accept gross inequalities of power and wealth
  • to believe that accumulating ‘stuff ’ is the key to happiness
  • to base our lives around work” [6]

Phases of capitalism

There have been a number of phases of capitalism through time. This is a brief overview of the phases of capitalism. I’ll go into more detail about the phases in futures posts.

  1. Mercantile Capitalism, 14th-18th centuries

Capitalism was, at that time, a system of trading goods at local markets to increase profits for traders. Early forms of the corporation were developed, and  the first stock exchanges and banks were created.

  1. Classical/Industrial Capitalism, 19th century

This came about because of an enormous reorganization of society was taking place. “The bourgeoisie class, owners of the means of production, rose to power within newly formed nation-states, and a vast class of workers left rural lives to staff the factories that were now producing goods in a mechanized way.” [7]

  1. Keynesianism or New Deal Capitalism, 20th century

The stock market crash of 1929 resulted in the core principles of free-market ideology being abandoned by governments, banks and corporations. Governments responded by intervening in the economy to protect national industries from foreign competition.  The expansion of national corporations was encouraged by investing in social welfare programs and infrastructure. [8]

There are two further phases.

  1. Finance Capitalism/Neoliberalism, late 20th century

‘Finance capitalism,’ or ‘financial capitalism’ is the subordination of processes of production to the accumulation of money profits in a financial system. Neoliberalism is the 20th-century resurgence of 19th-century ideas associated with laissez-faire economic liberalism and free market capitalism.

  1. Twenty-first Century Capitalism

This is the current phase we are in, and it started with the economic crisis of 2008, which delegitimised capitalism and neoliberalism.  It has a number of the characteristics of Finance Capitalism and Neoliberalism. It also includes government austerity programs in many countries to reduce government budget deficits by implementing spending cuts on public services and social welfare programs. It has seen the election of authoritarian governments and huge government spending since the start of Covid 19 crisis. This phase is still evolving, so its form is not yet clear.

Many Capitalisms

The Corporate Watch publication points out that there are many types or forms of capitalisms at any one time. Capitalism also varies in different places. There is no correct definition of capitalism:

“Capitalism is not an all-powerful ‘monolith’. Capitalist systems co-exist, incorporate, work with or fight against other systems, cultures and forms of life. For example, with older feudal or tribal institutions, or with movements to create different ways of living.

In whatever form it takes, capitalism is not ‘natural’ or eternal. It is constantly changing, being re-made by human beings, and by the bigger worlds around them. The history of capitalism is a history of invention and creativity, and of destruction, exploitation, domination, bloodshed and terror. And also of resistance and rebellion and struggles for freedom.” [9]

Endnotes

  1. Twenty-First Century Socialism, Jeremy Gilbert, 2020, page 5-17
  2. Twenty-First Century Socialism, page 24-5
  3. Twenty-First Century Socialism, page 17-18 and Anticapitalism and Culture: Radical Theory and Popular Politics, Jeremy Gilbert, 2008 page 76-7
  4. Twenty-First Century Socialism, page 17-22
  5. Capitalism, What is it and how can we destroy it? page 4 https://corporatewatch.org/product/capitalism-what-is-it-and-how-can-we-destroy-it/
  6. Capitalism, What is it and how can we destroy it? page 5
  7. https://www.thoughtco.com/historic-phases-of-capitalism-3026093
  8. https://www.thoughtco.com/historic-phases-of-capitalism-3026093https://en.wikipedia.org/wiki/History_of_capitalism
  9. Capitalism, What is it and how can we destroy it? page 3/4
Checklist for Non-violent Direct Action trainings

Checklist for Non-violent Direct Action trainings

This very helpful checklist originally appeared in The Commons.

By Nicola Paris

Often there is so much to cover in a short amount of time during trainings that we inevitably miss things. Particularly this can be easy to do when facilitation is shared among a number of people, and at large convergences.

Here is a checklist of some of the basic principles, and pieces of information that we think you might not want to forget. This has been crowd-sourced from NVDA trainers and CounterAct training. Download a handy printable pdf from the box at the bottom of this page.

Acknowledgement and history

Know where you stand, acknowledge on whose country. Think about what stories you don’t know about this place and what you should.

Support for First Nations mob and people of colour

Be aware of the additional challenges First Nations people can have, both with accessibility to trainings and participation in direct action, and the particular interest and different treatment they might experience from ‘authorities’

Understand people have different experiences of police and system violence, and that as a result we may communicate with those systems differently. Don’t tone police Aboriginal people who may express anger and frustration at authorities. Be aware that people who are Indigenous can physically look very different, and don’t make assumptions.

Housekeeping

Make sure people are physically comfortable. Check in on a participant’s agreement or some basic guidelines and respect, and what folks need for safe and effective training. Deal with practical issues such as accessibility, health care, toilets, food, allergies. Consider issues around confidentiality, media and photos. Introduce the concept of “security culture” and give people some basic guidelines about how to minimise the risk of actions being derailed, or unwittingly sharing information with opponents.

Introductions

If it’s a group where it’s the cultural norm, ask if people want to identify which gender pro-noun they prefer. It may not always be necessary, eg: in a group of conservative farmers it may be more alienating to them, than useful. Most importantly get people talking to one another, and make sure there is time in breaks for this too.

Process

Make sure you mix it up: small groups, big groups; personal writing reflection, sharing stories, case studies, slides and videos; exercises that physically move people around.

Philosophy

Why do we do what we do? This piece is often hard for new facilitators. If in doubt, go with your gut. You don’t have to have a deep understanding of nonviolence theory to understand that:

  1. The system is flawed
  2. Authority is presumed to be in hierarchical institutions, such as government
  3. People are the ones with real power, and how we build and use it can transform our communities
  4. You have probably felt the power of direct action if you are facilitating so just try and put it in your own words

Talk about how and why it feels right to challenge institutions that threaten our water, air, climate & social justice. Talk about how most social change that moves towards greater justice has come from diverse campaigns that started out appearing to be radical but ended up mainstream – by the work of radical activists.

Share stories of actions that resonate with you and ask people for theirs.

Try and find a mix between normalising NVDA, I.e. – giving people the sense that it is something they can do; with also giving them a sense of history and gravity – that they are participating in something with a beautiful, proud and effective history in this country and worldwide.

Strategy

Explain the role of NVDA in a broader campaign, i.e : to delay, to provide dramatic visual representation of opposition, to make the moral case for action. Talk about when it can be useful, and when it can’t be. Be open to critique.

Also, encourage people to have clear goals for individual actions and an end point – what do you want to have achieved for the day? What was the intent of the action – to build the groups capacity? To delay work? To get media? Different objectives could result in different ways for the action to play out.

Look and feel

Be mindful of how media will perceive your action, as well as the broader community. Ensure you have someone to wrangle media and be aware of ways your action could misconstrued.

Think about the “tone” – is it somber, or cheerful? What is the “action logic” ie – does it make sense? Can a photo give a clear understanding of why you are there, and what you are doing?

Practical

What roles do you need to pull off an action? Answer – lots – and only a few of them are “arrestable”. Everyone has a place, and all skills are useful.

This section is simple but very important to give new people a sense that things are organised. Explain the necessity of key roles that can help de-escalate and keep people safer – i.e. worker and police liaison.

Demonstrate tools/tactics and introduce the idea of “strategic arrest” E.g. – people don’t lock on to be hard core but to hold the space longer, it is a strategic use of human resources – one person can effectively stop work for a long time…it’s not as scary as you think etc. Gear to demonstrate if possible, photos and video very useful here.

Personal

Make sure what you have what you need to be comfortable during an action:

  • Sunscreen, hat or rain weather gear
  • Something to sit on if in cold weather, or on hot or cold machinery
  • Water, don’t get dehydrated *gastrolyte can help to drink less so you need to wee less (talk frankly about toilet stuff)
  • Snacks
  • Phone, radio or method of communication (ensure a pin on phone and phone charged and a battery pack if doing social media)
  • Medication and ensure your buddy or police liaison know about any medical conditions
  • ID (plus ensure people know your legal birth name on it)

Emotional

Think about how people respond to conflict, stress and fear. It is vital for people to feel safe talking about fears and barriers to action. Participants will often get a sense of relief simply from realising many fears are shared. Many fears can be addressed; however, it is important that no one is ever told their fear is unreasonable or not taken seriously. Talk about external indicators, if people have them, with an affinity group, and how they feel and act when under stress.

Let people know how to support you if they see you acting in a certain way. Give trusted people permission to intervene if you are going to act in a way you might later regret. Talk about how to keep calm and de-escalate situations, and the role of liaisons, peacekeepers, clowns or knitting nanas to assist this.

Legals

In Australia the laws differ from state to state, but here are some universal points

  • Just because you participate in an arrestable action doesn’t mean you get arrested
  • Just because you get arrested doesn’t mean you get charged
  • Just because you get charged doesn’t mean you have a criminal record
  • Just because you have a criminal record doesn’t mean you can’t get a job, or travel, or work with children

The short version: for nonviolent offences such as trespass the sanctions are often very minor and can result in no conviction recorded.

REMEMBER: to write the number of a lawyer or legal support/cop shop pick up on your arm, and carry ID if you want to be processed quickly (or not, if you specifically don’t)

There are slight differences state to state but you generally only need to give your name and address (and sometimes DOB) if questioned… and there generally needs to be a good reason (i.e. they suspect you of committing an offence) … so don’t give more than that and exercise your right to NO COMMENT.

Encourage the group philosophy of support for actions continuing until the last person goes through court. Ensure legal support is set up, and hopefully a lawyer’s number on people’s arms (or cop shop pick up person)

Facilitator tips

Be brave and be honest. Encourage people to share the space. Where possible try and get the participants to find their own way to the answers – rather than telling them what to think…design any exercises to draw out their own learning. Be mindful of exclusive language and acronyms.

Admitting failure is useful for learning for everyone and disarming for the group. However – projecting confidence is vital, especially to brand newcomers… so try and find a balance.

Invite challengers in… if people are defiant and have huge issues and disagreements, rather than relegate them to the side, if you can hold the space it is better to invite them in – use their challenges to allow the group to debate the thorny issues.

Have fun!

Debrief

Always de-brief, and share learnings.

What is Marxism Part 1: Marx’s Marxism

What is Marxism Part 1: Marx’s Marxism

This article is from the blog buildingarevolutionarymovement.

This post will cover the key ideas of the philosopher Karl Marx. In part 2, I will list the Marxist traditions after Marx.

David Harvey, who has written many books on Marxism, describes Marxism as a mode of analysis and a critical way of thinking. He explains that when you want to understand what is happening in a situation, then if you use a Marxist approach you will not be deceived by surface appearances and ‘ideological bluster’. You can use it to do an analysis for yourself and come up with an understanding of what is really going on in a situation. If you really understand what is going on, then you can act against what is really happening in a deeper way rather than deal with surface symptoms.[1]

Marxism is also important because Karl Marx was the first great critic of capitalism. This critique was continued in the many Marxist traditions. Capitalism is the problem, and we need a new system for organising society. [2]

Karl Marx was a German philosopher, economist, historian, sociologist, political theorist, journalist and socialist revolutionary [3]. He lived from 1818 to 1883 and spent most of his life in London. He collaborated with his friend and supporter, Frederic Engels on much of this work. There is much written about Karl Marx so I don’t plan to repeat it all here except to list his key contributions and some resources to find out more.

I’m going to use the framework from Sociological Theory by George Ritzer and N. Stepnisky Jeffrey as I’ve found it the best summary of Marx’s work [3]. There are several summaries of Marx’s work [4]. Marx was heavily influenced by G.W.F. Hegal, a German philosopher who lived from 1770 to 1831.
The Dialectic

Dialectical philosophy accepts that contradictions are part of reality and the best way to understand the real world is to study the development of contradictions. Hegal understood historical change through the concept of contradictions. Marx also believed that contradictions drove historical change. Where Hegal thought that contradictions could be worked out in our minds, Marx thought that contradictions were resolved by the “life-and-death struggle that changes the social world.” For Marx this meant the study of social relations based on the material world. “The dialectic leads to an interest in the conflicts and contradictions between various levels of social reality.”

An example of a contradiction is between workers and capitalists, who own the factories or buildings where work is done. The capitalists exploit workers to make a profit and workers want to keep as much of the profits for themselves as possible. Both are not possible and Marx believed that the contradictions would grow worse and more people would be workers as small businesses would be forced out of business and competition between capitalists would force them to exploit workers more. This could only be resolved by social change when the levels of exploitation reach a point where workers resist their exploitation. This resistance would result in more exploitation and oppression and escalate the class conflict. [5]

Dialectical Method 

The dialectical method came from Marx’s focus on contradictions in the real world.

Fact and Value

In dialectical thinking, social values and social facts are inseparable. Social values are our judgments about society. The dialectical thinker believes it is impossible and undesirable to keep them separate because it would result in a disconnected study of society.

Reciprocal Relations

A dialectical thinker does not see social processes flowing in one direction, such as cause-and-effect. They see one activity or actor having an effect on another, but that second activity or actor will likely affect the first.

Pass, Present, Future

Dialectical analysts are interested in the relationship between social processes in the present, past and future. They, therefore, study the “historical roots of the contemporary world.” They also study social trends to help understand the potential directions of society.

No Inevitabilities

Marx did not view the future to be determined by the present. Marx believed the direction the future went in is dependent on individual choices and struggles. Marx was interested in the dynamics of real relationships so he rejected Hegel’s approach of ‘grand abstractions’.

Actors and Structures

Marx was focused on the relationship between people and the large-scale structures they produce, such as community organisations, institutions, governments, states. For Marx, these structures help people meet the needs of their lives and also present a serious threat to general well being if controlled by the ruling class that are only interested in the well being of their class. [6]

Human Potential

Before considering Marx’s analysis of the macrostructures of capitalism, it’s important to describe his thoughts on the micro-sociological area of social reality. Marx “built his critical analysis of the contradictions of capitalist society on his premises about human potential, its relation to labor, and its potential for alienation under capitalism. He believed that there was a real contradiction between our human potential and the way we must work in capitalist society.”

Marx argued that human potential is directly influenced by our specific “social relations and our institutional context. Therefore, human nature is not a static thing but varies historically and socially. To understand human potential, we need to understand social history, because human nature is shaped by the same dialectical contradictions that Marx believed shapes this history of society.” He also argued that there is a general human potential, which is called ‘species being’. This is made up of the potentials and powers that only human share.

Labour

The relationship between labour and human nature was important to Marx. Human labour creates something in reality that was only is people’s imaginations. What we produce reflects our purpose. For Marx this process of creating external objects in the real world from our internal thoughts is called objectification. It is also a material process of using nature to provide items to meet our material needs. As well as changing the material world, this labour also “transforms us, our needs, our consciousness, and our human nature.”

The term ‘labour’ for Marx was not only related to economic activities, it includes the act of transforming materials in the natural world into items we need or want. Capitalism has changed the process of labour so it is generally only associated with economic activities.

Marx believed that labour is a response to a need. The labour process results in a transformation that creates new needs, which for Marx was the “engine of human history”. It transforms the individual and society. [7]

Alienation

Marx believed that the relationship between labour and human nature was perverted by capitalism. He called this alienation. Under capitalism, we no longer labour under our own purpose but under the purpose of the capitalist who hires and pays us. Labour is just about earning money. This labour no longer transforms us as we are not doing it for ourselves so we are alienated from our labour and human nature. Marx described how the structures of capitalism cause alienation through the division of labour. The capitalists own the workers’ time, the means of production, and the products.

Marx’s concept of alienation works in four ways:

  1. workers under capitalism are alienated from their productive activity. The labour they do is not to produce objects based on their own ideas.
  2. Workers are alienated from the products they produce. The products they produce are owned by the capitalist and not the workers.
  3. Workers are alienated from their fellow workers. The production process isolated workers from one another. Workers are also forced to compete with other workers in workplaces and to obtain jobs.
  4. Workers under capitalism are alienated from their human potential. Instead of labour being transformational and satisfying our human nature, people feel least human in workplaces, and more like machines.

Alienation is an example of the contradictions that Marx’s dialectical approach uncovered. “There is a real contradiction between human nature, which is defined and transformed by labor, and the actual social conditions of labor under capitalism.” Identifying with our place of employment, or the things we buy with our wages, are symptoms of our alienation. Marx believed that alienation can only be resolved by real social change. [8]

The Structures of Capitalist Society 

Marx witnessed in the 19th century rapid capitalist industrialisation across Europe with the significant changes it cause – “poverty, dislocation, and alienation”. Marx identified that capitalism was the main cause of alienation. He focused on critiquing capitalist society and developed a political program to go beyond capitalism.

Marx saw capitalism as an economic system where a large number of workers that own nothing, work to produce commodities so a small number capitalists can profit and who own: “the commodities, the means of producing the commodities, and the labor time of the workers, which they purchase through wages.” Marx understood capitalism to be an economic system and a system of power. Capitalism has transformed political powers into economic relations. Instead of using violence, capitalists are generally able to control workers by sacking them or closing workplaces. So capitalism is an economic and political system, a way of exercising power and a process for exploiting workers.

The capitalist system presents the economy as natural. People lose their jobs, wages are cut and workplaces are closed as part of the normal functioning of the economy. In fact, these outcomes happen because of social and political decisions. Attempts to connect human suffering and the economic structures are ignored or seen as irrelevant. Marx attempted to clarify the social and political structures of the economy by exposing ‘the economic law of motion of modern society’ and capitalisms’ internal contradictions.

Commodities

For Marx, commodities are “products of labor intended primarily for exchange.” Marx identified a commodities ‘use value’ – “objects produced for personal use or for use by others in the immediate environment.” When workers produce something for the capitalist that is then exchanged in the market for money, this is called the ‘exchange value’.

Fetishism of Commodities

Exchange values in capitalism become separate from the actual commodity so that the objects and the market for them become independent existences. Marx called this the ‘fetishism of commodities’. This separation is the second source of alienation listed above.

The economy takes on the function of producing value. “For Marx, the true value of a thing comes from the fact that labor produces it and someone needs it. A commodity’s true value represents human social relations.” Any object or commodity that we buy has hidden behind it several social relations.

The fetishism of commodities presents the economy as a natural reality. This relates to the concept of ‘reification’ – “the process of coming to believe that humanly created social forms are natural, universal, and absolute things.” This idea results in people believing that “social structures are beyond their control and unchangeable.” Marx viewed the economy as a form of domination, where political decisions related to the economy benefit the capitalists. People ‘reify’ (naturalise) social relationships, social structures, commodities, economic phenomena such as the division of labour, religion, political and organisational structures and the state.

Capital, Capitalists, and the Proletariat

Marx identified several categories of people in capitalist societies. He identified two broad categories in opposition with each other – the proletariat and the capitalist.

The proletariat are workers that do not own any means of production so sell their labour. Marx believed workers would become less skilled as more machines were introduced. The proletariat are also consumers because they use their wages to buy what they need. They are therefore dependent on their wages to survive and those that pay their wages.

Capitalists own the means of production and aim to produce more capital. “Capital is money that produces more money, capital is money that is invested rather than being used to satisfy human needs or desires.” A capitalist uses his money to buy commodities to then sell to make more money or profit. Non-capitalists obtain a commodity that they sell for money to then buy a commodity that they need to survive.

Marx describes capital as more than money that produces more money. It is also a social relation between “the proletariat, which does the work and must purchase the produce, and…those that have invested the money.” Marx sees capital as a relation of power. To increase it, capitalists must exploit the workers through a system that is produced by the workers’ own labour. “The capitalist system is the social structure that emerges from that exploitative relationship.” Capitalists live off the profit of their capital from the exploitation of the proletariat.

Exploitation

Workers are exploited by the “impersonal and ‘objective’ economic system.” Workers are controlled by capitalists because they need to engage in wage labour to meet their basic needs to survive, so the capitalists do not need to use force. It may appear that workers are free to choose what work they do but to survive, workers have to accept the work they are offered by capitalists. Marx describes the ‘reserve army of the unemployed’ – workers know that if they do not take the job someone from the reserve army of the unemployed will.

Capitalists pay the workers less than the value of what the worker produces and keep the rest as profits. Marx called this “surplus value’ – this is defined as, “the difference between the value of the produce when it is sold and the value of the elements consumed in the formation of the product (including the worker’s labor).” Capitalists then use this profit to grow their businesses to generate more surplus value. Marx saw surplus value as an economic concept, and like capital, as a social relation and form of domination, because labour is the real source of surplus value.

Marx also describes capital as being driven by non-stop competition. Although capitalists may seem in control, they are in fact driven by constant competition between themselves. Capitalists are driven to generate more profit to invest their capital in expanding their enterprise. Those that do not are outcompeted. Marx called this the ‘general law of capitalist accumulation’. “The structure and the ethos of capitalism push capitalists in the direction of the accumulation of more and more capital”. As Marx saw labour as the source of value, then the exploitation by capitalists of the proletariat led to class conflict.

Class Conflict

Marx used the term ‘class’ in his work but did not clearly define it. It is generally understood to mean “a group of people in similar situations concerning their control of the means of production.” Marx also viewed class in terms of its potential for conflict – “individuals form a class insofar as they are in a common conflict with others over the surplus value.” Capitalism contains a conflict of interest between workers and the capitalists who turn their labour into surplus value. It is this conflict that produces classes. This means that class is a theoretically and historically variable concept. To identify a class, first, you need to understand the potential conflicts that exist in a society.

Marx argued that a class only really exists when “people become aware of their conflicting relation to other classes. Without this awareness, they only constitute what Marx called a class ‘in itself’. When they become aware of the conflict, they become a true class, a class ‘for itself’.

Marx identified two classes in capitalism, the bourgeoisie and proletariat. Marx called the capitalists in the modern economy, the bourgeoisie. The bourgeoisie owns the means of production and employs the workers. Marx saw the conflict between the proletariat and bourgeoisie as a real material contradiction, that would only get worse until society is changed. Until that change, society would continue to be polarised between these two classes. Some capitalists will lose out and be forced into the ranks of the proletariat. Marx called this ‘proletarianization’.

Marx saw the increase in mechanisation as decreasing the skills of the proletariat and putting many out of work. The capitalists will create the masses that will organise and overthrow the system. He saw that the international linking of factories and markets are raising the awareness of workers, which will lead to revolution.

The capitalists look to avoid revolution by exploiting workers abroad through colonisation and imperialism, to reduce exploitation of workers in the home countries. Marx only saw this as delaying the inevitable end of capitalism, as the laws of the capitalist economy required the reduction of labour costs by increasing exploitation and therefore class conflict. “Marx did not blame individual members of the bourgeoisie for their actions, he saw these actions as largely determined by the logic of the capitalist system.”

Marx predicted at the economic level, “a series of booms and depressions, as capitalists overproduced or laid-off workers in their attempts to increase their profits.” In the political arena, he predicted the inability of civil society to discuss and fix social problems. Marx believed instead the state will increasingly protect the capitalists’ private property, and, when needed, to step in with force when the capitalists’ economic control of workers fails. [9]

Class Consciousness and False Consciousness

Marx described ‘class consciousness’ as an awareness of your social and economic position in society and in relation to others. Class consciousness is also an understanding of the social and economic aspects of your class, and its collective interests within the structures of capitalist society.

For Marx, workers lived with ‘false consciousness’ before they could develop class consciousness. Marx did not use the term ‘false consciousness,’ but developed the ideas. The term was first used by Engels. False consciousness and class consciousness are opposites. False consciousness is individualistic rather than collective. Individuals compete with each other in society, instead of working to collectivise their needs, struggles and interests. Marx saw that false consciousness was caused by the inequality of capitalist society, controlled by the ruling class. It stops workers from seeing their collective power and interests. It relates to Marx’s ideas around ideology, described below.

“Marx cited the phenomenon of commodity fetishism—the way capitalist production frames relationships between people (workers and owners) as relationships between things (money and products)—with playing a key role in producing false consciousness among workers. He believed that commodity fetishism served to obscure the fact that relations concerning production within a capitalist system are relationships between people, and that as such, they are changeable.” [10]

Capitalism as a Good Thing

Although Marx was critical of capitalism in terms of the dynamic of domination and exploitation, and its regular crises, he believed capitalism to be a good thing. He did not want to return to feudalism, before capitalism. In comparison, capitalism offered new possibilities and more freedom for workers. The workers are not free yet, but it gives hope and a path to great freedom. Also, as capitalism is the most powerful economic system ever created, there is the potential to end hunger and material deprivation.

Marx believed that capitalism was the primary cause of the significant characteristics of the modern age – constant change and the trend of challenging all accepted traditions. These came from the innate competitive nature of capitalism, which drives capitalists to constantly transform the means of production to change society. He believed capitalism to be a truly revolutionary force – it created a global society, constant technological change, and overthrew the traditional feudal society. Marx also believed it needed to be overthrown, as its role in the world was over and the next stage of communism needs to begin. [9]

Materialist Conceptions of History

Marx critiqued capitalism and its future because he believed that history would follow a predictable course. He has a materialist conception of history, also known as ‘historical materialism’. For Marx, this meant that how people provide for their material need determines or influences the relationships people have between each other, their social institutions, and their common ideas.

Marx called the way people provide for their material needs and the following economic relations, the ‘base’. Non-economic relations, such as social institutions and the important ideas in society, are referred to as the ‘superstructure’. Marx did not view the superstructure as simply “coming in line with the base.” He argued that human history was driven by trying to satisfy needs that are constantly changing. The satisfaction of needs resulted in more needs so that “human needs are both the motivating foundation and the result of the economic base.”

Marx describes the ‘material forces of production’ as the tools, machinery, and factories to meet human needs. The ‘relations of production’ are the relationships between people to satisfy their needs.

Marx had a dynamic view of history, so he thought that the forces of production (tools, machinery etc) will constantly change to produce for people’s material needs. Capitalism caused technological changes that resulted in factories. But for capitalism to happen, society changed due to a change in the relations of production (relationships between people to satisfy their needs). “Factories, capitalists, and wage labourers were not compatible with feudal relations.” Feudal lords obtained their wealth from their land and felt responsible for their serfs. Capitalists get their wealth from capital and feel no obligation to workers. Serfs felt loyal to the lords, whereas the proletariat must sell their labour where they can get work. “The old relations of production were in conflict with the new forces of production.” [11]

Cultural Aspects of Capitalist Society

Marx had several theories about the culture of capitalist society.

Ideology

Marx called the prevalent ideas of society that held back progressive change, ‘ideology’. Marx used the term ideology to refer to two related ideas.

Marx’s first understanding of ideology, “refers to ideas that naturally emerge out of everyday life in capitalism but, because of the nature of capitalism, reflect reality in an inverted manner.” An example is money. We know that money is only pieces of paper, but in daily life, we treat it as having an inherent value. Instead of believing that we give money its value, money is seen to give us our value. This understanding of ideology is open to disruption due to its unseen material contradictions. People come to understand that the economy is not objective and is politically controlled, resulting in workers alienation.

Marx’s second understanding of ideology refers to, “systems of ruling ideas that attempt once again to hide the contradictions that are at the heart of the capitalist system. In most cases, they do this in one of three ways: (1) they lead to the creation of subsystems of ideas – a religion, a philosophy, a literature, a legal system – that makes the contradictions appear to be coherent; (2) they explain away those experiences that reveal the contradictions, usually as personal problems or individual idiosyncrasies; or (3) they present the capitalist contradiction as really being a contradiction in human nature and, there, one that cannot be fixed by social change.”

Marx described how anyone can create this second type of ideology, whether they are from the ruling class, bourgeois economics, philosophers or even the proletariat if they have given up hope of changing society. Regardless of who constructs these ideologies, the ruling class always benefits.

Freedom, Equality, and Ideology

Marx argued that under capitalism, it appears that people are free and equal. In fact, it is capital that is free and the workers that are enslaved. For Marx, “freedom is the ability to have control over your own labor and its products.” Under capitalism, “people are dominated by capitalist relations that seem objective and natural and therefore are not perceived as a form of domination.”

The ideas of freedom and equality are the most dangerous to capitalism. Therefore, it needs to use the two forms of ideology to reduce freedom and equality.

Religion

Marx believed that religion was an ideology that was used to distract people who could not see their “distress and oppression” as produced by the capitalist system. He was not against all religion but when it “requires the illusions of religion”, meaning not real, and used to hide things in society. Religion is open to disruption and can result in religious movements opposing capitalism. Religion is also open to the second form of ideology by “portraying the injustice of capitalism as a test for the faithful and pushing any revolutionary change off into the afterlife.” [12]

Marx’s Economics: A Case Study

Marx understood ‘use value’ as items produced for personal use or use by others and ‘exchange value’ as something produced for capitalists for exchange in the market. Use values related to natural human expression and exchange values result in a distortion of humanity. Capitalism is based on exchange values.

Marx developed the ‘labor theory of value’ – “the basic source of any value was the amount of socially necessary labor time needed to produce an article under the normal conditions of production, and with the average degree of skill and intensity of the time.” The capitalist “pays the workers less than the value the workers produce and keeps the rest for themselves. The workers are not aware of this exploitation, and often, neither are the capitalists. The capitalists believe that this extra value is derived from their own cleverness, their capital investment, their manipulation of the market, and so on.”

This led Marx concept of ‘surplus value’ – “the difference between the value of the product when it is sold and value of the elements consumed in the formation of that product. Although means of production (raw materials and tools, the value of which comes from the labor involved in extracting or producing them) are consumed in the production process, it is labor that is the real source of surplus value.”

Capitalists use the surplus value to pay for land or building rent, bank interest, private consumption, and to expand their enterprise. Marx calls the capitalist desire to increase profit and surplus value the ‘general law of capitalist accumulation’. Capitalists are driven to constantly exploit workers. As this continues, exploitation achieves less and less gains, until an upper limit is reached. At this point, the working class will put pressure on governments to protect them from the capitalists, through limits to the working day or week. Capitalists respond by developing labour saving machines so they need less workers. “This shift to capital-intensive production is, paradoxically, a cause of the declining rate of profit since it is labor (not machines) that is the ultimate source of profit.”

The increase is the use of machines results in more and more unemployment. Increased competition results in less capitalists. This leads to a very small number of capitalists and a huge number of proletariat. At this point, capitalism is vulnerable to revolution. Capitalists look to avoid this by moving production and exploitation abroad to colonies. Marx believed this would only delay the inevitable failure of capitalism.

For Marx, the general law of capitalist accumulation meant that both the capitalists and proletariat had a fixed role to play set by the logic of the capitalist system. He did not blame individual capitalists. (Sociological Theory, p68-70)

Economic Crisis

In Marx’s time, there were two schools of thought about what caused an economic crisis. Some thought that crises were caused by a “lack of proportion between output of some sectors” – production not meeting the demand of items in some sectors and too many items in other sectors. This was known as ‘disproportionality theory’. Others thought that crises were caused by an “excess of total output” – overproduction. This is known as ‘underconsumptionist theory’ Marx and Engels were in the first school of thought.

Marx and Engels described individual economic crisis and also the recurring pattern of economic crises over the years. They predicted that crises would expand across sectors in society as capitalism spread around the world, rather than deepen in severity. They described a regularity in the time between crises but did not decide on a fixed period. [13]

Communism

For Marx, historical materialism helped “identify some predictable trends and to use these trends to discover the points where political action could be more effective.” Rather than focus on historical predictions, Marx believed that the way we meet our material needs was the best way to identify the “opportunities for effective political interventions.”

Marx thought that “capitalism had developed its productive powers so that it was ready to enter a new mode of production, which he called ‘communism’.” Marx wrote little about what a communist society would look like. He was against “recipes for the kitchens of the future.” Marx focused on critically analysing capitalist society and believed that “there would be time to construct communist society once capitalism was overcome.” In general, he wanted decision making taken away from the capitalists and economy, and replaced by “social decision making that would allow the needs of the many to be taken into account.” [14]

Endnotes

  1. 12m https://www.youtube.com/watch?v=EL7zEVhPHQU
  2. https://www.allaboutphilosophy.org/what-is-marxism-faq.htm
  3. Sociological Theory, George Ritzer and N. Stepnisky Jeffrey, 2017, CH2
  4. The Thought Of Karl Marx: An Introduction by David McLellan 1995. The Marx-Engels Reader By Robert C. Tucker; Karl Marx; Friedrich Engels, 1978. Marx and Marxism, Gregory Claeys, 2018. Marxism and Social Theory, Jonathan Joseph, 2006.
  5. Sociological Theory, page 45
  6. Sociological Theory, page 46-48
  7. Sociological Theory, page 46-48
  8. Sociological Theory, page 53-55
  9. Sociological Theory, page 55-63
  10. https://www.thoughtco.com/class-consciousness-3026135
  11. Sociological Theory, page 63-65
  12. Sociological Theory, page 65-68
  13. Marxism: Philosophy and Economics, Thomas Sowell, 2012, page 96
  14. Sociological Theory, page 70-41
Is Jessica Reznicek A Terrorist?

Is Jessica Reznicek A Terrorist?

By Paul Deaton in the Blog for Iowa.

Jessica Reznicek, a 39-year-old environmental activist and Catholic Worker from Des Moines, Iowa, was sentenced in federal court June 30 to eight years in prison for her efforts to sabotage construction of the Dakota Access pipeline.

In November 2016, Reznicek and Ruby Montoya, a former preschool teacher, set fire to heavy construction equipment at a pipeline worksite in Buena Vista County, Iowa.

Over the next several months, the women used oxyacetylene torches, tires and gasoline-soaked rags to burn equipment and damage pipeline valves along the line from Iowa to South Dakota. Their actions reportedly caused several million dollars’ worth of damage and delayed construction for weeks.

Continue reading this article in the Blog for Iowa

Washington County’s New Rules Against Fossil Fuel Expansion Celebrated as ‘Blueprint’ for Nation

Washington County’s New Rules Against Fossil Fuel Expansion Celebrated as ‘Blueprint’ for Nation

Editor’s note: We agree that “This is a landmark victory for the local communities who have stood up and held firm for over a decade to protect the climate, the Salish Sea, and their own health and safety.” We don’t put much hope into the Paris Agreement or all the UN climate summits. The best hope we have is us, so communities that develop and nurture a culture of resistance are the way to go.

This article originally appeared in Common Dreams.
Featured image: The Whatcom County Council on Tuesday night approved landmark policies regulating fossil fuel expansion at Cherry Point, home to two oil refineries. (Photo: RE Sources/Twitter)

By Jessica Corbett

In a move that comes as wildfires ravage the Western United States and could serve as a model for communities nationwide, the Whatcom County Council in Washington voted unanimously on Tuesday night to approve new policies aimed at halting local fossil fuel expansion.

“Whatcom County’s policy is a blueprint that any community, including refinery communities, can use to take action to stop fossil fuel expansion.”
—Matt Krogh, Stand.earth

“For too long, the fossil fuel industry has been allowed to cloak its infrastructure and expansion projects in an air of inevitability,” said Matt Krogh, director of Stand.earth’s SAFE Cities Campaign. “It has used this to diminish local communities’ concerns and then dismiss or ignore their voices. Whatcom County’s new, permanent policy is a clear signal that those days are over.”

“Local communities and their elected officials do have the power to decide what gets built near their homes, schools, and businesses,” Krogh continued. “Whatcom County’s policy is a blueprint that any community, including refinery communities, can use to take action to stop fossil fuel expansion.”

The county’s new land-use rules (pdf), approved in a 7-0 vote, apply to industrial land at Cherry Point, located north of the city of Bellingham. As KNKX reports:

The area has a deep-water port and two oil refineries. It’s zoned for industrial use. It sits adjacent to waterways that connect the Northwest to lucrative markets across the Pacific Rim. It’s also where what would have been the nation’s largest coal export facility—the proposed Gateway Pacific Terminal—was canceled five years ago.

…Five years ago, the Army Corps of Engineers pulled the plug on Gateway Pacific proposal after the Lummi Tribe argued it would violate treaty fishing rights. The land at Cherry Point is adjacent to waters that are at the heart of the tribe’s usual and accustomed fishing area. And the state has designated that area an aquatic reserve.

Since that project’s demise, the council has enacted 11 six-month moratoriums. Tuesday’s vote permanently banned new refineries, shipping terminals, or coal-fired power plants at Cherry Point and imposed tougher regulations on any expansion of the area’s existing facilities.

The Bellingham Herald notes that while the five-year battle pitted the oil industry against environmentalists, “talks took a key step forward after the appointed county Planning Commission approved the Cherry Point amendments and a ‘stakeholder group’ of business and environmental interests began meeting to build a consensus over its final wording.”

“From the onset of the process five years ago, the County Council had set forth clear aims for new rules that would allow improvements of existing refineries while restricting facilities’ use for transshipment of fossil fuels,” Eddy Ury, a council candidate who led the stakeholders group for months while he was with the environmental group RE Sources for Sustainable Communities, told the newspaper.

“These dual purposes proved to be challenging to balance in lawmaking without overstepping authority,” Ury said. “The stakeholder group came together at the point where our respective interests were best served by cooperating.”

In a statement Wednesday, RE Sources executive director Shannon Wright welcomed the vote.

“This is a landmark victory for the local communities who have stood up and held firm for over a decade to protect the climate, the Salish Sea, and their own health and safety from risky and reckless fossil fuel expansion projects,” said Wright.

“There’s more to be done,” Wright added, “including addressing the pollution burden borne by local communities, in particular Lummi Nation, who live in close proximity to existing heavy industry and fossil fuel operations, and continuing to counter the threat of increased vessel traffic across the region.”

“When people ask local leaders to address their concerns, this is how it should be done.”
—Whatcom County Councillor Todd Donovan

Still, Whatcom County Councillor Todd Donovan celebrated that local residents “are now safer from threats like increased oil train traffic or more polluting projects at existing refineries.”

“When people ask local leaders to address their concerns, this is how it should be done—with input from all affected communities and industries, but without watering down the solutions that are most protective of public safety, the climate, and our waterways,” he said.

Stand.earth’s statement pointed out that the development comes as residents and activists in Tacoma, Washington are pushing for similar protections.

In a tweet about the vote in Whatcom County, the Tacoma arm of the environmental group 350.org said that it is “still waiting for Tacoma City Council⁩ to find courage to do the same here.”

The fights for local regulations on fossil fuels come as communities across the West endure the impacts of the human-created climate emergency—from deadly, record-breaking heat to ferocious fires. In Washington state alone, there are currently eight large active fires that have collectively burned 136,758 acres.

Conditions in the U.S. West, along with fires in Siberia and flooding across China and Europe, have fueled demands for bolder climate policy on a global scale. Parties to the Paris agreement—which aims to keep global temperature rise this century below 2°C, and preferably limit it to 1.5°C—are set to attend a two-week United Nations climate summit in Glasgow beginning October 31.