The Continuation of History: Future Societies in Fiction

As a long-time reader of Ursula K. Le Guin, I was saddened to hear of her passing. The following essay, originally written in 2001 for the literary magazine BigCityLit, examines Ms. Le Guin’s novel The Dispossessed in conjunction with Kim Stanley Robinson’s Mars trilogy. The ideas expressed and implied in these works continue to be highly relevant for activists wishing to find a path toward a better world.

History has proven it hasn’t ended. The concept should have been too laughable to even been contemplated; the very fact that ever shriller cacophonies of propaganda are hurled at us ought to prove the point, if it needed to be proved at all.

No matter how many times Margaret Thatcher’s “There is no alternative” is pompously declared; no matter how many times Francis Fukuyama is invoked to declare the end of history — a quote sure to be one of the 21st century’s reliable laugh lines — much of the world persists in refusing its assigned role. Unless we’re paying close attention, most of this is yet under the radar, save for the occasional spectacle when the World Bank or International Monetary Fund or a hemispheric “free trade” conference convenes, and we are shown a backdrop of protesters while a befuddled television talking head scratches his head and says “I don’t get it.” If the talking head is planning on a nice career as a media personality, he’d better not get it.

There is a subset of the “no alternative” grouping. Well, yes, maybe capitalism isn’t all wonderful, but look at how socialism failed. Actually, “socialism” did not fail; one distorted version did. The story of how that distortion, solidifying the incredible twists and turns taken by one country weighed down by the horrors of its absolutist history and further bent out of recognition by a single-minded dictator, is fascinating for those with much patience. That country, if we care to be precise, was never close to achieving socialism. Nonetheless, that country, which also faced relentless pressures from the West, including an invasion by 14 countries as soon as they could stop fighting World War I, had its uses. Western anti-Marxists didn’t want people to think there could be an alternative to capitalism. They still don’t.

We’ve begun the 21st century. Stalinism is dead. It will remain dead. Still, the desire for a better life remains. But what? It’s too easy to say “we don’t know.” We don’t. But whatever is next, it’ll have to be built on top of present-day society. It’ll have to be built, at least in some part, on a critique of capitalist society. We already possess that critique, and so it is bound to be at least a starting point. It is therefore not surprising that when we cross from the real world into the world of fiction, those starting points come with us.

There are as many socialisms, or potential future societies if socialism is too scary a word, as our imagination will allow us. It would be natural for those fiction writers of the future, science fiction specialists, to explore many of these potential futures. Oddly, despite the countless dystopian novels out there, this is actually highly rare. Science fiction is actually a genre that, when we take an overall sampling, is parched for ideas. I say this as a regular reader of science fiction. So much of the genre consists of fetishized military engagements and thinly veiled technology manuals masquerading as stories. Even the dystopias usually consist of the author taking a single idea and seeing how far she can run with it.

The rare exceptions, then, tower above the field. Rarer still are those who attempt to create a truly different society based on recognizable characters. Two of these authors are Ursula K. Le Guin and Kim Stanley Robinson. Both winningly attempt to work out new worlds, but in very different ways. Ms. Le Guin is an anarchist who sketches out societies either in the far future or someplace far from Earth. Mr. Robinson, who writes from a Marxist perspective, sets his stories on Earth or elsewhere in the solar system and in the near future. Whether or not it is agreed that the societies sketched out are plausible, these stories are the works of authors realistically wrestling with the full range of human emotion and human interaction with huge, impersonal forces, forces that nonetheless are human created. Both do this with a variety of vivid characters and subtle interplay that make much of their body of work flow well outside of the usual confines of science fiction.

Contrary to orthodox Soviet myopia that shrilly proclaimed the creation of a “workers’ paradise,” real life comes fully equipped with contradictions. If it is not a full-blown contradiction it is certainly an irony that an anarchist, Ms. Le Guin, understands this basic Marxist assumption while Soviet political leaders were unable. Ms. Le Guin’s The Dispossessed, published in 1974, wears this right on the cover; the novel’s subtitle calls it an “ambiguous utopia.”

An “ambiguous utopia”

The ambiguous utopia is the world of Anarres, the marginally habitable moon of the Earth-like planet Urras. Although Urras is not Earth and is not inhabited by humans (although they are very much like humans), its political, social and economic systems are very recognizable to the humans of present-day Earth. This “coincidence,” however, is quite forgivable. Urras is dominated by two countries, one an United States-style capitalist state consumed by greed and the other a secretive Soviet Union-style state. Urras is a world with technology and environmental awareness far beyond Earth’s 20th century, political development at the level of Earth’s 20th century and a social system of the 18th or early 19th century rooted in profound sexism; it is an utterly male-dominated society.

Urras’ hounded anarchists of the past were allowed to leave Urras and settle on the moon Anarres, used as a mining colony. Life on Anarres is life on the margins. A dry world that is desert except for small areas of moderate rainfall, the anarchists continually are on the verge of disaster. Only by being a completely collective society, by cooperating with each other, can they survive. With resources so limited, a competitive capitalist society would fail quickly — U.S.-style inequities would not simply create poverty, they would create mass starvation and rapidly deplete the limited natural resources. Such a place would shortly descend into hopeless chaos and implode.

Anarres is far from perfect, being an “ambiguous utopia.” It is an anarchist society without government, yet it must ensure resources are used where they are needed, that men and women with the right skills are sent where they are needed and that the basic necessities of life are available for everyone. There are no jails or coercion, yet peer pressure must be sufficient to deter the potentially uncooperative. Freedom of decision and personal life choices are paramount, yet people must be sent to new locations when emergencies occur.

One of the largest contradictions is in how people are to serve this society, in normal times and during crises. This problem is embodied in the main character, Shevek, a brilliant physicist. Can Shevek best serve Anarres by continuing his research? He is so far beyond other scientists that no one on Anarres can fully understand his work. Only a handful of physicists on Urras can, and they are interested in exploiting him for their own (national) interests. Although it is assumed that Shevek’s esoteric work will have applications some day, it has no practical use now. Or, particularly during the crisis of a severe drought that leads to deprivation around Anarres, is it in the dry world’s interest that Shevek drop his research and perform practical work that will help Anarres marshal its meager resources for survival? Can he go back and forth depending on conditions?

It is the very fact that Anarres is a collective society that enables individuals to flourish in a difficult physical environment. Yet can those individuals do what they want, or must that individuality be set aside for the greater good? There is no easy answer, or even single answer, to this question. Neither Shevek nor his society can formulate a solution. Yet the struggle over this question on Anarres is vastly different than the contradictions inherent on Urras, where the two dominant countries still regularly fight proxy wars in other countries against each other and where the “free” United States-style nation proves to be much less free than it appears. The tenuous relationship between Anarres and Urras has its own set of contradictions.

The society of Anarres, based on cooperation without even the concept of money, is so different from the modern neoliberal state built on pitiless competition with power rooted in economics as to be seemingly an impossible transition. And, indeed, Anarres is not the transformation of any society, even if it was conceived on Urras. The Anarres anarchist society is constructed in a place that was empty, except for a couple of mining settlements where nobody lived permanently. It is created out of nothing, not out of a pre-existing society. On Urras, from where the original Anarres settlers escaped, the traditional nation-state forms still exist, intact, two centuries after new Anarres settlement is closed.

Can a radically new society, based on values far different from existing society, be created in the same country? Are pre-existing societal pressures too powerful to be overcome? Can a radically new society only be created on a blank slate? Is a radically new society needed to be created somewhere else before it can supplant the existing order? And if so, does the lag period have to be decades, even centuries? Now we’ve leaped from contradictions on a personal scale to contradictions on a national or even global scale. The Dispossessed does not purport to attempt an answer to these questions and for the most part does not even ask these questions. But it does stimulate thinking about these questions, and this alone raises it into very select company.

How to organize in the absence of a state?

If we dig down into Anarres society, it is, theoretically, a world of “pure” anarchism, although some Marxists would argue that such a society would be the end result of communist development. Anarres is a world of true common ownership — there is no state, not even a government, to own productive property in the name of the people. The only global organization is a bureau that links people with jobs that need to be filled.

The bureau has no coercive powers; any man or woman is free to accept or decline a posting. But in times of crisis, such as the long drought Anarres goes through, peer pressure is very strong to accept a post, even if it is in a remote location and it requires the acceptee to be away from his/her partner for a long period of time. Housing, cafeterias and other needs are always available, wherever a posting takes a person. This also makes Anarres a mobile society, as there is no private property to be left behind, freeing men and women to move around the moon as they like. It is also a society totally without hierarchy, class distinctions or gender roles. Puritanism is also erased; a full sexual freedom exists with the elimination of sexism and gender roles.

These liberating social conditions are inseparable from the economic freedom of Anarres. It is, again, a place with true common ownership, different from an anarcho-syndicalist economy, in which the members of small collectives would together own their workshop or production facility. It is also distinct from the concept of the state owning property in the name of society as developed in Soviet Union. But even this concept is, in theory, a stage of development in which the end result is a withering away of the state which, again in theory, might result in an economic design not much different than the concepts of the anarchist society of Anarres.

Anarres is able to maintain its society through isolation. There is no contact between it and Urras, except for freight ships that mostly transport minerals to Urras, but also carry other goods, even books, in both directions. Anarres is completely closed to Urras, with nobody from the freight ships allowed to leave the small port. It is unthinkable for any Anarres citizen to go to Urras. Governments on Urras ruthlessly suppress any groups that wish to implement Anarres ideas, but the countries of Urras make no attempt to interfere with Anarres itself; Anarres continues to ship minerals to Urras and, from the Urras point of view, remains a mining colony.

The people of Anarres, who deeply believe in their project, are allowed to continue to develop their society with no interference thanks to the hundreds of thousands of miles that separate it from the warring nation-states of Urras. But what if there was no such separation; what if the capitalists of Urras saw a threat in Anarres? Would Anarres have the freedom to develop its egalitarian society? Can a radically new and different society exist next to or nearby societies that continue to use traditional, hierarchal forms? These questions do get raised in The Dispossessed, and of course asking these questions brings us back to Earth.

In our solar system, Earth’s moon is not capable of sustaining life; alternative societies will need to take root here on Earth. But is it possible for a radical society — an egalitarian society that provides an adequate standard of living, materially and in all the other ways — that, by its very existence, provides a superior alternative to capitalist society, to have the time to create itself? Is it even possible for such a society to take root with more powerful neighbors ready to suppress it?

Revolution when there is the (physical) space for it

Ursula Le Guin, the creator of an “ambiguous anarchist utopia,” is not optimistic on these questions. Neither is Kim Stanley Robinson, the creator of a Marxist-inspired revolution on Mars that succeeds against great odds. Unlike the anarchists of Anarres, who have a world essentially handed to them — authorities on Urras apparently decided this would be a way of getting rid of their troublemakers — the Martians of Mr. Robinson’s Mars trilogy (Red Mars, Green Mars and Blue Mars) have to overthrow oppressive colonial rule to create their better society.

But just as Anarres benefited from its distance from Urras, Mars’ distance from Earth is what gives the revolutionaries the space to create their new society. And the Martians, too, must compromise. Anarres must continue to supply Urras with minerals or face the possibility of an invasion; the revolutionary Martian government must continue to accept a continuous stream of colonists from Earth and maneuver its way around the colossal economic power of Earth’s biggest corporations and the puppet political institutions the corporations control.

In the years of the 21st and 22nd centuries, capitalism continues to develop; that is, economic power is concentrated into fewer and fewer hands. About 20 corporations have a stranglehold on the world’s economy and dominate Earth. The economies of all countries except the 11 comprising the G-11 grouping (expanded from the present-day G-7) are dwarfed by those 20 corporations; indeed, most countries of the world are directly controlled by one of the top corporations. The United Nations is the gendarme of this corporate domination. The UN organizes the colonization of Mars on behalf of its corporate masters; the intention is to exploit the resources of the Red Planet and to, over time, export some of Earth’s overpopulation.

Some colonists are willing to go along with this program; many others want to create a better world than what they left behind on Earth. This increasingly bitter divide is complicated by an environmental divide between “Reds” (those who wish to leave Mars as it is) and “Greens” (those who wish to terraform Mars into an Earth-like environment). The divide between willing colonists and independent-minded social builders does not coincide with the environmental divide; although there is wide support to break free of Earth’s grip and build a better society, there are more “Greens” than “Reds” on the environmental question. At any rate, during the colonial era, the decision is out of the Martians’ hands as the UN and the corporations behind it seek to create an Earth-like Mars. Terraforming begins with the first colonists and there is far too much economic muscle applied from Earth for the process to be slowed, much less stopped.

A further fracture in the developing Martian society, which ultimately adds to political tensions, is the huge social gap between the younger men and women who are born on Mars and the waves of colonists who continue to flood the planet. The intention of the independence-minded colonists is to create a better society, not only in terms of dispensing with the rapacious economic determinism of Earth, but in other realms as well. These colonists want to create a non-hierarchal society free not only of class distinctions but of ills such as sexism, racism, nationalism and cultural arrogance.

To the men and women who are born on Mars, this is not only natural, but easy to express because to them the hideous stratifications and exploitation of Earth are revolting and unimaginable. Counter-pressures come on economic and colonial questions from the colonists who see Mars as a natural colony of Earth and from the large number of colonists who come from more repressive cultures and seek to replicate the backwardness they left behind.

Creating the future when so much of the past is present

On this fictional Mars created by Mr. Robinson, we have something of a hybrid between a society trying to create itself next to existing, hostile societies and a society free to create itself out of nothing in isolation from hostile counter-pressures. Mars is of course barren of life before the arrival of the first trickle of colonists — the Martian population starts in the hundreds and rises to the tens of millions — so it has the potential to create itself out of nothing. But in reality, it is a colony controlled by Earth, regularly sent new colonists who don’t share the lofty ideals of the independence-minded or “native” Martians, and who act as forces to create a replication of Earth. Here we have a different contradiction, that between the huge distance between the planets that should provide the space for a new society to create itself and the very powerful forces that bind the new, and still developing, society to the old.

For a long time, those powerful forces overpower the native energy that seeks to create a new Martian society; a society that would be different and more advanced than what can currently exist on Mars. The Martians don’t have the option to isolate themselves — even if they could reach a consensus on that issue — because they aren’t strong enough to stop the UN from following whatever policies the UN wishes to follow. Gradually, repression is strengthened until the movement for independence is forced underground. During this time, underground resistors can create small hidden pockets where new societies can be created, but they are politically impotent.

Mars, still red (Image created by NASA via Hubble Space Telescope)

Unlike the “ambiguous utopia” of Anarres, where there was freedom to create something entirely new in a political vacuum, the Mars of Mr. Robinson’s Mars trilogy has real pressures acting on it, external and internal. Far from political, social or environment unity, this Mars has wide ranges of opinion on all questions, and vastly different, even irreconcilable, cultural experiences. It has to find a way to juggle and allow expression to all these forces, assuming it can even find a way out of its colonial status.

None of the other issues can be tackled until the first issue of independence can be solved. Even then, Mars will not have full freedom of action. A well-timed revolution, launched just as Earth enters into a sudden global environmental crisis, enables the Martians to overthrow the direct rule of the UN and Earth’s corporations, but does not remove the power that still exists on Earth. There are those on Mars opposed to the revolution; they are politically neutered now but won’t necessarily remain so. There are socially backward elements who can only cling to what they left behind on Earth. Among the majority pro-revolution opinion, there are a variety of conflicting interests and differing political ideas. The environmental split between “Reds” and “Greens” still exists; the Reds are losing that battle and know it, but still seek to at least slow down or somehow halt progress on terraforming.

At the start of a revolutionary period, all things are possible. How will the possibilities be sorted? How can all reasonable opinions be represented? How and who can decide what a reasonable opinion is? During this period of tremendous change, which will eventually come to a close, how radical a break from the old society can there be? How fast and how far can the revolution go in building a new society? Can an accommodation be made with many conflicting areas of opinion while retaining the revolutionary impulse to create a new society? Can competing interests co-exist long enough to build lasting institutions, or must one group begin to dominate other groups? Can the unique circumstance of tens of millions of miles of space between the planets allow a radical break from the past that would not be possible on Earth?

Other than the last question, these questions apply to all revolutionary situations. The uniqueness of revolting on a separate planet does give the Martian revolutionaries the space to create lasting institutions locking in a radically new society; but even here, Earth’s need to deal with its environmental catastrophe keeps it occupied. Otherwise, any attempt at revolution likely would have been doomed. Indeed, a first attempt is mercilessly crushed by the UN.

Freedom from economic coercion at the base

The political institutions the new Martian government creates are not necessarily a vast departure from previous government styles; but it is different enough to allow radical changes in other spheres of life, especially social and economic. The government is nominally a multi-party parliamentary system on a global scale; but government exists only at the city and global levels. There are no countries or subdivisions. Economic freedom and equality is enshrined in the new Martian constitution; all workplaces are collectively owned by the people who work there. The new society is stripped of inequality and all hierarchy; with full equality among all citizens, a full and exuberant sexual freedom for all genders blossoms with the elimination of sexism. Anything less is incomprehensible to those born on Mars free of the horrors of Earth.

Perhaps all this happens rather too easily, but the buildup to the revolution and the pre-revolutionary work of creating a new world lasts several decades and involves three generations, so it by no means is a sudden change. Unlike the “ambiguous utopia” of Anarres — rather conveniently allowed to happen on an empty moon — Mr. Robinson’s Mars trilogy takes the realistic approach that old hierarchies can only be removed with considerable effort. Along the way, the characters struggle with the weight of history, and argue history’s lessons.

There is no doubt that further lessons need to be learned from history, and it is clear that both Ms. Le Guin and Mr. Robinson have not only studied, but learned, history. Their fictional worlds, and the very real and interesting characters who inhabit them, are all the richer for this. But can these worlds — the stateless anarchism of Anarres and the Marxist egalitarianism governed through parliamentary consensus of Mars — be brought into existence on Earth? Would we want to, or would a better world be different that these ideals? Can a truly egalitarian society, allowing a full scope of economic as well as other freedoms, come into being, or would hostile capital-dominated countries inevitably overwhelm it, as the 20th century’s socialist experiments were overwhelmed?

What the planets created in these fictions have in common is that the inhabitants have full freedom — starting with economic freedom, without which most other freedoms are illusions. (Unless your idea of democracy is choosing what cola you can drink.) Whatever the future has in store for humanity, it will certainly be different from the future societies sketched in this review. But the future will have to include a full range of freedoms similar to that enjoyed by the books’ characters. That won’t happen under capitalism — by definition, it can’t — and it won’t happen under a monolithic party that doesn’t understand its own doctrine. It won’t come under an ephemeral “third way” that is just capitalism with a thin veneer of sweetener layered on the top.

Humanity will have to find a way forward, somehow, or face catastrophe. I won’t pretend to have the answer. But it is nice to have stimulating fiction that works not only as a fine read, but allows us to think about the possibilities along the way.

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Tax cuts as a route to cutting Social Security

Conservatives are fond of saying that if you give a man a fish you can feed him for a day, but if you teach him how to fish you can feed him for a lifetime. This is supposed to tell us that social benefits, such as government programs, are bad for people. A much better example of conservative thought would be to say if I put a fence at the entrance to the pier and don’t let anyone else have access to the water, I can have all the fish for myself.

Let those peasants starve! Such a privatization of fish isn’t distant from the actual mechanics of class warfare as it is practiced, unfortunately.

Take the latest salvo in ongoing class warfare, United States edition: The coming assault on Social Security. Curious as to why the Republican Party’s mania for balanced budgets suddenly vanished? I mean, besides the mind-boggling hypocrisy we can expect from the Right. The immediate cause was to placate their billionaire donors who issued marching orders last June. A “donor retreat” at a Koch brothers’ compound in Colorado was attended by 400 people, and, as The Guardian reported, the “price for admission for most was a pledge to give at least $100,000 this year to the Kochs’ broad policy and political network. Donors decreed that Republicans must pass “tax reform” and reverse the Affordable Care Act (because health care is a socialist plot?) or their checkbooks would be shut.

That the Trump/Republican tax plan will be a bonanza for the wealthiest is well documented by this point, with the “Corker kickback” not only giving “dissident” Republican Senator Bob Corker a multimillion-dollar payday to ensure his vote but giving Donald Trump himself tens of millions of dollars thanks to the special rule benefiting real estate speculators. But lurking behind this devastating corporate offensive is the little matter of the extra $1.5 trillion to be added to the deficit. When Republicans (probably assisted by the more spineless among the Democrats) decide in the near future that deficits matter after all, social benefits will be in the cross hairs, with Social Security and Medicare likely to be the prime targets.

In advance of this, we will be treated to a rerun of horror stories designed to convince United Statesians that Social Security is unsustainable. The claim will once again be that either we’ll have to accept steep cuts to Social Security payments or privatize it, putting our retirements in the hands of Wall Street. This has been the wet dream of financiers for decades, and as an added bonus, Wall Street is another major beneficiary of the Trump tax cuts. “Heads I win, tails you lose” is always the way of Wall Street and here we have it again, pocketing untold millions from tax cuts and then taking away your Social Security when the ensuing deficit mounts.

One way of promoting privatization is to allege that there isn’t enough being paid into the system to cover future claims. It is true that in recent years Social Security has been paying out more than it is taking in, although it is far from broke. Concomitant with that argument is the claim that everybody takes out much more than they pay into it over their working lives. But that isn’t necessarily true — a Congressional Budget Office (CBO) report, issued in 2006, found that people earning near the median income get back about the same as they pay into the fund. Low-income earners do receive more than they pay, but conversely high earns get back less. But Social Security is supposed to be progressive. Indeed, the CBO’s report says, “The Social Security benefit formula is designed to provide beneficiaries who had lower life-time earnings with monthly benefits that are higher, as a percentage of their lifetime average earnings, than those received by higher-earning beneficiaries.”

The corporate interest in gutting Social Security

Those saddled with a lifetime of low or median earnings have spent a lifetime being exploited on the job, so whatever extras are received are pennies on the stacks of dollars extracted from them. Remember that profits come from the usually wide gap between what you are paid and the value of your work, and what financiers haul in is skimming off that pot collected by employers dealing in tangible services and products. There is a symbiotic relationship between financiers and industrialists and although there is much wrangling between them (which is why corporate press releases so often proclaim “enhancing shareholder value” as an important part of their mission), they have a mutual interest in exploiting employees.

That mutual interest extends to gutting Social Security, even if financiers have the more immediate interest. The challenge of funding Social Security isn’t a difficult one. An important reason why that is so is because Social Security taxes are only imposed on income up to $127,200. Anything above that is untouched. So why not raise the bar? Senator Bernie Sanders has introduced a bill that would apply this tax to all income above $250,000. This plan would eliminate 80 percent of the projected shortfall, according to an analysis from the Social Security office of the Chief Actuary. For whatever reason, Senator Sanders’ plan wouldn’t touch income in between. Taxing all income would raise still more money.

New York Stock Exchange (photo by Elisa Rolle)

Another method is suggested by Dean Baker of the Center for Economic and Policy Research. He argues that a payroll tax increase of four percent would be sufficient to fully fund Social Security and Medicare for another 75 years. He acknowledges that such an increase would be difficult for many workers, but he estimates that the loss of income from decades of upward distribution of income to be 40 percent — a loss ten times greater. That figures comes from the gap between the rate of earnings increases for working people and the rate of increases in productivity. He explains:

“[U]pward redistribution over this period has reduced wage growth by more than 40 percentage points. In short, our children are 40 percent poorer than they would otherwise be because of the money going to people like Bill Gates and Steve Zuckerberg rather than ordinary workers.

So by very conservative estimates, a typical person in their twenties or thirties has seen their income reduced by more than 40 percent because of all the money redistributed to those at the top. However, the generational warriors want young people to be upset about the possibility that a bit more than one-tenth of this amount could be used to pay for their parents’ and their own Social Security and Medicare. (This upward redistribution is also responsible for about half of the projected shortfall in Social Security, as more income going to profits and high-income workers escapes the Social Security tax.)

It is also important to understand that government action was at the center of this upward redistribution. Without government-granted patent monopolies for Windows and other Microsoft software, Bill Gates would probably still be working for a living.”

A trillion dollars for Wall Street

Privatizing Social Security would additionally cut benefits because financiers would take hefty cuts. The administrative costs of the retirement portion of Social Security (the bulk of the program) is 0.4 percent. In contrast, Dr. Baker reports, “even relatively well-run privatized systems, like those in Chile or the United Kingdom, are 10–15 percent of benefits.”

Such ratios were Social Security privatized would cost nearly $1 trillion in a decade, he calculates — $1 trillion taken from Social Security benefits and diverted into Wall Street’s bottomless pockets. Consider that the standard payment for hedge-fund managers is to receive an annual fee of two percent of the value of the total assets under management and 20 percent of any profits. The fee gets paid even when the fund loses money. In 2014, the top 25 hedge-fund managers hauled in $11.6 billion despite collectively underperforming the stock market.

Fees for ordinary money managers are not this high, and a privatized Social Security wouldn’t pay fees as exorbitant as those charged by hedge funds. But it would still be huge sums of money. That is why Wall Street has long lusted to get its hands on it.

U.S. Treasury Department under new management (photo by takomabibelot)

Then there is the matter of returns. Would gambling Social Security funds on the stock market really result in better results? Not necessarily. In studying the stock market’s long-term returns for an article I wrote a decade ago, not long after the 1990s bubble had burst, I found that you would have to time your retirement to the peaks of bubbles. When adjusted for inflation, the Dow Jones Industrial Average — the ultimate index of stock-market health and which has its components continually adjusted so as to replace low-performing stocks with high-performing ones — was below its 1929 peak as late as 1991. Here are some long-term results:

  • The Dow peaked at 995 in February 1965. Adjusted for inflation, that was 42 percent more than it was worth at its previous bubble peak in 1929, not so impressive when it took 36 years to get there.
  • The ensuring crash bottomed out in December 1974. At this point, the Dow, adjusted for inflation, was worth only half of what it was worth in 1929 and little more than one-third of its 1965 peak.
  • The most recent crash bottomed out in March 2009, at which point the Dow was three percent below its 1965 peak, adjusted for inflation.

The stock market is edging into bubble territory as we begin 2018, and stocks are priced high by historical standards. The basic measure of stock-price sustainability is the price/earnings ratio of the S&P 500, representing the largest companies on U.S. stock markets. The ratio’s average, calculated back to 1872, is 14. Prior to the 1990s bubble, the S&P 500 P/E ratio rose above 20 four times; each time it subsequently fell below 10. A standard measurement of the P/E ratio today is 26. One way to understand that number is that an investor is essentially paying $26 for each dollar of corporate profit, which is considered too high. It is true that the P/E ratio has been almost continually above the historic average since the 1990s bubble, but nonetheless this more recent rise indicates that a stock collapse is looming.

Goodbye retirement, goodbye disability payments

There aren’t any free lunches. A Center on Budget and Policy Priorities study notes that Social Security is not only a retirement program, but also an insurance program that could not be duplicated if privatized:

“Social Security is not only a retirement program but also an insurance program. About one-third of payroll taxes go to fund Social Security disability insurance and survivors insurance. Comparable insurance products would be extremely expensive to buy in the private insurance market, if one could even find such products. Social Security also provides an inflation-indexed annuity: Social Security benefits are adjusted each year for inflation and are paid until death, regardless of how long a beneficiary lives. These features of Social Security provide a valuable form of insurance against the risks of inflation and of outliving one’s savings.”

Nor would sinking funds into stock markets necessarily be a wise gamble, the Congressional Budget Office has said:

“Government investment in private securities does not offer a free lunch: although it would increase the expected value of budgetary resources, it would do so at the cost of exposing the government, future taxpayers, and beneficiaries of federal programs to greater risk. If that risk was taken into account, the returns on private securities would be no greater than the returns on government securities. … Using risky investment portfolios to finance spending by government agencies could weaken budgetary control of federal financial resources.”

That last item, however, is a lure of Republicans and their corporate masters. Create a larger deficit, cut social spending, repeat. This reduces lifespans, reducing payouts through Social Security and corporate retirement plans, for those lucky enough to still have one. Earlier deaths has already been declared a “silver lining” by U.S. corporations.

And let us not forget the sometimes bipartisan nature of Social Security cuts — Barack Obama had proposed a change to the way inflation is calculated for the determination of cost-of-living increases that would have resulted in lower adjustments for inflation, effectively a small yearly reduction. He did so as a bargaining chip in an effort to force Republicans in Congress to agree to modest tax increases. Ultimately, a Democratic Party revolt, spurred by grassroots opposition, forced an end to this plan, but this episode does serve as a reminder that social movements, not hoping for political office holders to do good, is the key to being able to retire some day.

In Chile, in 1998, the government actually asked workers not to retire because of a sustained economic downturn. (The Chilean retirement system was forcibly privatized under Pinochet). Think it can’t happen elsewhere? Keep in mind these words by Stephen Moore of the far right groups Club for Growth and Cato Institute: “Social Security is the soft underbelly of the welfare state. If you can jab your spear through that, you can undermine the whole welfare state.”

You’ll work until you drop, but Wall Street will profit.

Climate summit’s solution to global warming: More talking

The world’s governments got together in Germany over the past two weeks to discuss global warming, and as a result, they, well, talked. And issued some nice press releases.

Discussing an existential threat to the environment, and all who are dependent on it, certainly is better than not discussing it. Agreeing to do something about it is also good, as is reiterating that something will be done.

None of the above, however, should be confused with implementing, and mandating, measures that would reverse global warming and begin to deal concretely with the wrenching changes necessary to avoid flooded cities, a climate going out of control, mass species die-offs and the other rather serious problems that have only begun to manifest themselves in an already warming world.

The 23rd Conference of the Parties to the United Nations Framework Convention on Climate Change (UNFCCC), or COP23, wrapped up on November 17 in Bonn. Fiji was actually the presiding country, but the conference was held in Bonn because Fiji was not seen as able to accommodate the 25,000 people expected to attend. The formal hosting by Fiji, as a small Pacific island country, was symbolic of a wish to highlight the problems of low-lying countries, but that this was merely symbolic was perhaps most fitting of all.

A melting glacier (photo by Vojife)

These conferences have been held yearly since the UNFCCC was adopted in 1992 at the Rio Earth Summit. Two years ago, at COP21 in Paris, the world’s governments negotiated the Paris Accord, committing to specific targets for reducing greenhouse-gas emissions. Although capping global warming at 2 degrees Celsius (as measured from the 19th century as the Industrial Revolution took off around the world) has been considered the outer limit of “safe” warming, a goal of halting global warming at 1.5 degrees was adopted at Paris. The catch here is that the goals adopted are far from the strength necessary to achieve the 2-degree goals, much less 1.5 degrees.

Before we explore that contradiction, let’s take a brief look at the self-congratulatory statements issued at the Bonn conference’s conclusion.

Agreement that summit participants like to talk

The official COP23/Fiji web site exalts:

“In Bonn, the support for climate action from countries, regions, cities, civil society, the private sector and ordinary men and women was clearly on display. Together, we have done the job we came here to do, which is to advance the implementation guidelines of the Paris Agreement and prepare for more ambitious action in the Talanoa Dialogue of 2018.”

The German Ministry for the Environment, Nature Conservation, Building and Nuclear Safety provided this message:

“One key outcome of the conference is the Talanoa Dialogue. Talanoa is a Fiji term for a conversation in which the people involved share ideas and resolve problems. As the sum total of the current climate targets under the Paris Agreement is not yet sufficient for limiting global warming to well below two degrees Celsius, agreement was reached in Paris that the international community would have to raise the level of ambition over time. The Talanoa Dialogue is the trial run for this ambition mechanism.”

And the United Nations itself, on its UNFCCC web site dedicated to COP23, had this to say:

“The ‘Talanoa Dialogue’, inspired by the Pacific concept of constructive discussion, debate and story-telling, will set the stage in Poland in 2018 for the revising upwards of national climate action plans needed to put the world on track to meet pre-2020 ambition and the long-term goals of the two-year old Paris Agreement. … With so many climate action pledges and initiatives, a further strong message from all sides at COP23 was the growing need to coordinate efforts across policy, planning and investment to ensure that every cent invested and every minute of work contributed results in a much greater impact and boosts ambition under the national climate plans.”

Atmospheric carbon dioxide over the past 800,000 years (graphic by the Scripps Institution of Oceanography, University of California, San Diego)

Again, discussion is better than no discussion, and at least no country other than the United States came to Bonn to push coal, isolating the Trump administration further as the U.S. is now the only country that intends to stay outside the Paris Accords. And let us acknowledge that a baby step forward is far better than a giant leap backward, as the Trump gang wishes to attempt.

The main takeaway of COP23 is that people will get together and talk some more. The “2018 Talanoa Dialogue” is said by the United Nations to be “an inclusive and participatory process that allows countries, as well as non-state actors, to share stories and showcase best practices in order to urgently raise ambition — including pre-2020 action — in nationally determined contributions.” Beyond that, there was a bit of money committed — the German government pledged €110 million to an insurance fund, an adoption fund was replenished with US$93 million of new pledges, and the World Health Organisation said it would commence a “special initiative” to help island countries that has a goal to “triple the levels of international financial support to climate and health in Small Island Developing States.”

It you feel less than overwhelmed by the above, it would seem a reasonable reaction.

The world’s biggest advertising conclave?

A commentator for the German public broadcaster Deutsche Welle certainly was less than overwhelmed, referring to the event as a “massive advertising offensive.” The commentary published by Deutsche Welle, a most sober mainstream news organization not known for flamboyance, summarized the COP23 outcome this way:

“The negotiations in Bonn sound more like agenda points run through by a working group of midlevel importance than the work of the largest multination conference ever held in Germany. Two years after the international climate accord was signed in Paris, the task at hand in Bonn was to establish just who was required to do what in the fight against climate change and how their contributions could be measured. Binding agreements were not on the agenda. … It would also be in poor taste to ask about the carbon footprint left by the conference — especially as most of the electricity used to run Bonn’s charging stations is derived from the region’s lignite coal power plants. Such a query would only upset the mood of those inhabiting this taxpayer-funded parallel universe.”

Ouch! At least the host Germans, and most others in attendance, wanted to do the right thing even if words and actions are yet to synchronize. The public-policy magazine Pacific Standard pulled no punches in reporting the embarrassing antics of the United States delegation in Bonn. The article opened with this passage:

“The United States delegation held a side event at the COP23 climate talks in Bonn on Monday, an affair run by fossil-fuel and nuclear-industry boosters that reprised the same tune heard at the G7 and G20 summits this summer: According to the U.S., using clean coal and nuclear energy is the only way to meet the goals of the Paris climate agreement.”

The Pacific Standard report went on to say:

“At the U.S. panel, Barry Worthington, executive director of the U.S. Energy Association, claimed that clean coal is needed to reach many of the United Nations Sustainable Development Goals, including universal access to energy, zero hunger, and zero poverty. … Worthington also drew on the Trump administration’s demagogic notion of an ongoing ‘war on coal,’ charging that international development banks have an ‘anti-fossil bias’ that blocks investments for financing coal plants in poor countries, potentially at the expense of public safety. The U.S. side event also included pitches for liquid natural gas exports from the U.S. to developing countries as a bridge fuel to help power the shift to renewable energy, as well as for small-scale modular nuclear reactors that can serve a similar purpose.”

Average yearly global temperatures compared to the 20th century average (U.S. National Oceanic and Atmospheric Administration’s National Centers for Environmental information)

Clean coal and safe nuclear energy? Still oxymorons. Although fairness compels an acknowledgement that the concepts of “clean coal” and “safe nuclear energy” were championed by the Obama administration, which in fact was nearly as enthusiastic as the Bush II/Cheney administration in throwing bottomless sums of money at nuclear power companies.

At least the Obama administration was willing to promote renewable energy as part of its ill-advised “all of the above” energy program and did believe that breathable air and drinkable water are good ideas, even if not willing to disrupt corporate business as usual to achieve those ideas, or so much as hint that resource consumption far beyond the Earth’s capacity might necessitate consuming less. The Trump gang can’t be bothered to do even that. Searches for any statement on COP23 on the official White House web site turns up not a word. One can find statements about favorable editorials in Murdoch newspapers but nothing on the climate summit.

Do you get half credit if the bridge collapses when walkers are halfway across?

This about brings us to the point where the latest dire reports of catastrophe that would result from a failure to tackle climate warming is appropriate. We’ll get to that momentarily, but first it would be useful to reiterate just what was committed two years ago, none of which have been updated or improved upon despite cheery press releases.

National global-warming commitments made in time for the 2015 Paris Climate Summit included these goals:

  • The United States pledged at the time to reduce greenhouse-gas emissions by 26 to 28 percent in 2025, relative to 2005 levels; instituted new national regulations on power-plant emissions; and announced a state-level cap-and-trade system whereby states, rather than enterprises, will trade pollution permits.
  • China intended to reach a peak in its greenhouse-gas emissions by 2030; intended to inaugurate a cap-and-trade system in 2017; and pledged to have 50 percent of its new buildings meet “green” standards by 2020.
  • The European Union’s goal was a 40 percent cut in emissions in 2030, relative to 1990. The centerpiece of EU efforts is a failed cap-and-trade system that will not be reformed until 2021.
  • Brazil said it would cut emissions by 37 percent in 2025, relative to 2005, and intended to achieve a 43 percent reduction by 2030. Brazil said it would generate 20 percent of its electricity from non-hydropower renewables by 2030 and pledged to restore 30 million acres (120,000 square kilometers) of forests.
  • Canada committed to cutting output of greenhouse gases by 30 percent in 2030, relative to 2005, but this includes international “offsets” and failed to address the Alberta tar sands. On a provincial level, Ontario and Québec will participate in a cap-and-trade system.
  • Japan intended to reduce emissions by 26 percent in 2030, relative to 2013 (the equivalent to 18 percent below 1990 levels by 2030), reductions that would include international “offsets” and “credits” for forest management.
  • India pledged to reduce the intensity of its emissions 33 to 35 percent in 2030, relative to 2005, and to produce 40 percent of its electricity from non-fossil fuel sources by that year. This goal, however, is a commitment to only slow the rate of emissions rather than cut them.
  • Australia committed to a 26 to 28 percent cut in emissions, relative to 2005, reductions to be achieved in part through land-use changes and forestation. But the coalition government in power then and now repealed the Clean Energy Future Plan, seen as a step backward.

Of the above countries and regions, only India is rated by Climate Action Tracker, a consortium of three research organizations, as compatible with a goal of capping global warming at 2 degrees. Every other one has been found to be insufficient, with the United States joining Chile, Russia, Saudi Arabia, Turkey and Ukraine as “critically insufficient,” the worst category.

The Alberta tar sands (photo by Howl Arts Collective, Montréal)

Should all the pledges made at the Paris Summit actually be met, the increase in global temperatures will be about 2.7 degrees, according to Climate Action Tracker. The group calculates that fulfillment of the national pledges would result in an increase in the global temperature of 2.2 to 3.4 degrees C. (with a median of 2.7) by 2100, with further increases beyond that. In other words, global warming would advance at a slower pace that it would have otherwise should all commitments be fulfilled. But there are no enforcement mechanisms to force compliance with these goals; peer pressure is expected to be sufficient.

This is reminiscent of a Group of 7 Summit a few months earlier, in June 2015, when the G7 governments said they would phase out fossil fuels by 2100, a case not of closing the barn door after the horse has left but rather declaring an intention to consider closing the barn door after waiting for the horse to disappear over the horizon.

In case you needed still more evidence …

OK, we’ve reached the point where we should summarize the latest scientific reports. In just the past few weeks:

  • A report published in Lancet reported that the health of millions of people across the world is already being significantly harmed by climate change, thanks in part to increased risk of infections diseases. This risk, the Lancet report declared, qualifies as “the major threat of the 21st century.”
  • As carbon dioxide increases, accelerating global warming, scientists fear that Arctic melting will trigger a massive release of methane, a gas more than 20 times more potent than carbon dioxide in ability to causing atmospheric warming.
  • It is a virtual certainty that human activity is responsible for all global warming since 1950, according to the Climate Science Special Report, a report prepared by hundreds of U.S. scientists. Humans are likely responsible for 93 to 123 percent of Earth’s net global warming, the report said, meaning that Earth might have cooled slightly in the period absent human activity.
  • Hundreds of millions of people would face displacement due to their their home cities becoming flooded as a result of rising sea levels triggered by global warming of 3 degrees, which would be reached if current trends continue. Alexandria, Miami, Osaka, Rio de Janeiro and Shanghai are among the many cities to be drastically affected.
  • Extreme rains of at least 20 inches from a single storm are six times more likely than they were in the 1990s, and will become another three times more likely by 2090.

Those represent just some of the most recent research. Earlier studies have found that humanity may have already committed itself to a sea level rise of at least six meters from the greenhouse gases already thrown into the atmosphere and that several more decades of global warming would occur even if all greenhouse-gas production ceased today because the oceans will release much of the heat they have absorbed from the atmosphere.

You can’t have infinite growth on a finite planet

The bottom line is that business can’t continue as usual. That means wrenching changes to the economy in a system, capitalism, that offers no alternative employment to those whose jobs would be eliminated. Conservatives see that seriously tackling global warming would trigger significant disruption, so their solution is to deny global warming, policies unfortunately being carried out by the Trump administration. Liberals acknowledge the severity of the problem, but advocate renewable energy and techno-fixes requiring technologies that unfortunately are yet to exist in order to claim that any dip in the economy would be no more than a statistical blip. That’s not realistic, either.

Already, the demand for resources to support present-day consumption is equal to 1.7 Earths. That indeed is not sustainable. And although renewable energy obviously should be developed, with fossil fuels phased out as soon as practical, those changes will only get us part of the way, before mentioning that manufacturing the parts for wind and solar energy have their own environmental concerns. Renewable energy is not a shortcut to reversing global warming. Alas, there is no alternative but for the global North to consume much less.

Illusions that “green capitalism” will save us must be abandoned. Capitalism requires constant growth (infinite growth is impossible on a finite planet) and discourages corporate responsibility because enterprises can offload their responsibilities onto society. Thus every incentive is for more production. Maximizing profit and environmentalism are broadly in conflict; the occasional time when they might be in harmony are rare exceptions and temporary. This is because the managers of corporations are answerable to private owners and shareholders, not to society. Profit maximization trumps all else under capitalism and thereby holds back ecological reform — this is reflected in the “maximization of shareholder value” that is elevated to a holy cause and even a legal requirement.

Consumerism and over-consumption are not products of a particular culture nor the result of personal characteristics — they are a natural consequence of capitalism and built into a system that can’t function without growth. Problems like global warming and other aspects of the world environmental crisis can only be solved on a global level through democratic control of the economy, not by individual consumer choices or by national governments.

There can’t be infinite growth on a finite planet, and even if humanity begins to strip-mine the Moon and the asteroid belt, that would merely postpone the reckoning because the solar system is finite, too (assuming that off-world industrialism could be made financial viable). What the planet needs is action, not only words, and the later that action is put off the more painful will be any attempted cure. Environmental crisis can no longer be disentangled from economic crisis.

The revolt that shook the world

History does not travel in a straight line. I won’t argue against that sentence being a cliché. Yet it is still true. If it weren’t, we wouldn’t be still debating the meaning of the October Revolution on its centenary, and more than a quarter-century after its demise.

Neither the Bolsheviks or any other party had played a direct role in the February revolution that toppled the tsar, for leaders of those organizations were in exile abroad or in Siberia, or in jail. Nonetheless the tireless work of activists laid the groundwork. The Bolsheviks were a minority even among the active workers of Russia’s cities then, but later in the year, their candidates steadily gained majorities in all the working class organizations — factory committees, unions and soviets. The slogan of “peace, bread, land” resonated powerfully.

The time had come for the working class to take power. Should they really do it? How could backward Russia with a vast rural population still largely illiterate possibly leap all the way to a socialist revolution? The answer was in the West — the Bolsheviks were convinced that socialist revolutions would soon sweep Europe, after which advanced industrial countries would lend ample helping hands. The October Revolution was staked on European revolution, particularly in Germany.

The beginning of the October Revolution in Nizhny Novgorod on the Annunciation Square

We can’t replay the past and counterfactuals are generally sterile exercises. History is what it is. It would be easy, and overly simplistic, to see European revolution as romantic dreaming, as many historians would like us to believe. Germany came close to a successful revolution, and likely would have done so with better leadership and without the treachery of the Social Democrats who suppressed their own rank and file in alliance with the profoundly undemocratic Germany army. That alone would have profoundly changed the 20th century. And provided impetus to the uprisings sparking off across the continent.

Consider the words of British prime minister David Lloyd George in 1919 as he discussed his fears with Georges Clemenceau, the French prime minister: “The whole of Europe is filled with the spirit of revolution. There is a deep sense not only of discontent, but of anger and revolt among the workmen against prewar conditions. The whole existing order, in its political, social and economic aspects is questioned by the masses of the population from one end of Europe to the other.”

What country goes first?

Russia was the weak link in European capitalism and the stresses of World War I added to the conditions for a revolution. Not an inevitability. Leon Trotsky’s analogy of a steam engine comes to life here: “Without a guiding organisation, the energy of the masses would dissipate like steam not enclosed in a piston-box. But nevertheless what moves things is not the piston or the box, but the steam.”

The October Revolution wouldn’t have happened without a lot of steam; without masses of people in motion working toward a goal. The revolution faced enormous problems, assuming it could withstand the counter-assault of a capitalist world determined to destroy it. The revolution was a beacon for millions around the world as strikes and uprisings, inspired by the example of Russians, touched off across Europe and North America. Dock and rail workers in Britain, France, Italy and the United States showed solidarity through refusing to load ships intended to be sent to support the counterrevolutionary White Armies that massacred without pity. Armies, assisted by 14 invading countries, that sought to drown the revolution in blood.

The revolution survived. But the revolutionaries inherited a country in ruins, subjected to embargoes that allowed famines and epidemics to rage. The cities emptied of the new government’s working class base, the country surrounded by hostile capitalist governments. There was one thing the Bolshevik leaders had agreed on: Revolutionary Russia could not survive without revolutions in at least some countries of Europe, both to lend helping hands and to create a socialist bloc sufficiently large enough to survive. The October Revolution would go under if European revolution failed.

Meeting at the Putilov Factory (1917)

Yet here they were. What to do? With no road map, shattered industry, depopulated cities and infrastructure systematically destroyed by all armies hostile to the revolution — having endured seven years of world war and civil war — the Bolsheviks had no alternative to falling back on Russia’s own resources. Those resources included workers and peasants. For it was from them that the capital needed to rebuild the country and then begin to build an infrastructure that could put Russia on a path toward actual socialism, as opposed to an aspirational goal well into the future, would come.

The debates on this, centering on tempo and how much living standards could be short-changed to develop industry, raged through the 1920s. Russia’s isolation, the dispersal of the working class, the inability of a new working class assembled from the peasantry to assert its interests and the centralization necessary to survive a hostile world — all compounded by ever tightening grasps on political power by ever narrowing groups that flowed from the country’s isolation — would culminate in the dictatorship of Stalin.

Privatization ends chance of democratic control

Stalin would one day be gone and the terror he used to maintain power gone with him. But the political superstructure remained — the single party controlling economic, political and cultural life, and the overcentralized economic system that steadily became a more significant fetter on development. The Soviet system was overdue for large-scale reforms, including giving the workers in whose name the party ruled much more say in how the factories (and the country itself) were run. Once the Soviet Union collapsed, and the country’s enterprises were put in private hands at minuscule fractions of the value of those enterprises, the chance to build a real democracy vanished.

A real democracy? Yes. For without economic democracy, there can be no political democracy. The capitalist world we currently inhabit testifies to that. What if the people of the Soviet Union had rallied to their own cause? What if the enterprises of that vast country had become democratized — some combination of cooperatives and state property with democratic control? That could have happened because the economy was already in state hands. That could have happened because a large majority of the Soviet people wanted just that. Not capitalism.

They were unable to intervene during perestroika. Nor did they realize what was in store for them once the Soviet Union was disbanded, and Boris Yeltsin could impose shock therapy that threw tens of millions into poverty and would eventually cause a 45 percent reduction in gross domestic product — much deeper than the U.S. contraction during the Great Depression.

A revolution that began with three words — peace, bread, land — and a struggle to fulfill that program ended with imposed “shock therapy” — a term denoting the forced privatization and destruction of social safety nets coined by neoliberal godfather Milton Friedman as he provided guidance to Chilean dictator Augusto Pinochet. Millions brought that revolution to life; three people (the leaders of Russia, Ukraine and Belarus) put an end to it in a private meeting. With the financial weapons of the capitalist powers looming in the background, ready to pounce.

The Soviet model won’t be recreated. That does not mean we have nothing to learn from it. One important lesson from revolutions that promised socialism (such as the October Revolution) and revolutions that promised a better life through a mixed economy (such as the Sandinista Revolution) is that a democratic economy and thus a stable political democracy has to rest on popular control of the economy — or, to use the old-fashioned term, the means of production.

Leaving most of the economy in the hands of capitalists gives them the power to destroy the economy, as Nicaragua found out in the 1980s and Venezuela is finding out today. Putting all of the enterprises in the hands of a centralized state and its bureaucracy reproduces alienation on the part of those whose work makes it run. It also puts into motion distortions and inefficiencies because no small group of people, no matter how dedicated, can master all the knowledge necessary to make the vast array of decisions that make it work smoothly.

The world of 2017 is different from the world of 1917; for one, the looming environmental and global-warming crisis of today gives us additional impetus to transcend the capitalist system. We need to produce and consume less, not more, unlike those of a century ago. We need the participation of everyone, not bureaucracy. Planning from below with flexibility, not rigid planning imposed from above. But we need also learn from the many advancements of the 20th century’s revolutions — the ideals of full employment, culture available for everyone, affordable housing and health care as human rights, dignified retirements, and that human beings exploiting and stunting the development of other human beings for personal gain is an affront.

The march forward of human history is not a gift from gods above nor presents handed us from benevolent rulers, governments, institutions or markets — it is the product of collective human struggle on the ground. If revolutions fall short, or fail, that simply means the time has come again to try again and do it better next time.

This article originally ran in the Indypendent newspaper of New York.

China maintains its capitalist course

The Western corporate media have been fixated on Chinese President Xi Jinping’s hold on power, speculating on if he will follow the Communist Party’s tradition of leaders stepping down after two five-year terms. The larger story, however, is that there appears there will be no change in course, at least for now, for China.

Perhaps the fixation on President Xi is due to the corporate media’s tendency to focus on personalities over issues, or perhaps because it could be presumed in advance that China would not become a poster child for the International Monetary Fund or World Bank. To be fair, Chinese institutions have strongly emphasized President Xi’s leadership, continually referring to him as the “core” of the party’s central committee and celebrating that “Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era” has been enshrined in the party constitution.

The way in which “Xi Jinping Thought” has been enshrined, however, indicates that the party and state leader is stressing continuity with his predecessors. The resolution by the 19th Chinese Communist Party Congress adopting the report of the outgoing central committee said this in the first paragraph:

“The Congress holds high the banner of socialism with Chinese characteristics and is guided by Marxism-Leninism, Mao Zedong Thought, Deng Xiaoping Theory, the Theory of Three Represents, the Scientific Outlook on Development, and Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era.”

Forbidden City, Beijing (photo by Adamantios)

Looking past the ritualistic style, what is noteworthy about the above paragraph is that every Chinese leader is mentioned. The “Scientific Outlook on Development” is the product of President Xi’s predecessor, Hu Jintao, who declared that China must end its reliance on cheap labor and invest more in science and technology. The “Theory of Three Represents,” laid down by former President Hu’s predecessor, Jiang Jemin, declares that the party should represent the most advanced productive forces, the most advanced culture and the broadest layers of the people. That is an assertion that the interests of different classes are not in conflict and that the party can harmoniously represent all classes simultaneously.

On the surface, that lineup of leaders seems unremarkable, but it represents a change from four years ago, when the party did not formally mention the “Scientific Outlook on Development” and attached the adjective “important” to the “Three Represents.” Combined with the announcement four years ago that the party declared “the role of the market” in China to be “decisive,” a switch from “basic,” this was a strong indication that China would further its integration into the world capitalist system, albeit on its own terms.

A continuing commitment to the capitalist road

The lines laid down by presidents Jiang and Hu, following the turn toward capitalism by Deng Xiaoping, would seem quite contradictory to “Mao Zedong Thought” or, for that matter, Marxism-Leninism. What can be reasonably inferred here is that the party will continue to use Mao as one source of its authority. That all post-revolutionary rulers are included in the list of enshrined theories, with none elevated above any other, indicates that the party is stressing continuity.

If there are to be any significant changes, particularly to economic policy, they are unlikely to be revealed before next autumn, when the third plenum of the new central committee will likely be held. Third plenums, generally held about a year after a congress, are often the occasions for major announcements, as was the case in 2013, when the above switch to making the market “decisive” was announced. (A plenum is a meeting of the entire central committee, generally scheduled at precise intervals.)

Also noteworthy in the congress’ resolution of October 24 was an acknowledgment that the party has to give greater priority to consumer interests and the environment:

“[T]he Congress forms the major political judgments that socialism with Chinese characteristics has entered a new era and the principal contradiction in Chinese society has evolved into one between unbalanced and inadequate development and the people’s ever-growing needs for a better life.”

The party, despite the heavy stress on “Xi Jinping Thought,” also sought to dampen hopes that the growth in living standards would be rapid:

“The Congress elaborates on the Party’s historic mission in the new era and establishes the historical position of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. It sets forth the basic policy for upholding and developing socialism with Chinese characteristics in the new era, and establishes the goal of securing a decisive victory in building a moderately prosperous society in all respects and then embarking on a journey to fully build a modern socialist China.”

The resolution, which repeatedly referred to the goal of a “moderately prosperous society,” also stressed the party will firmly hold onto its leading role, uphold the unity of China and strengthen its military. As to the direction in which the party intends to lead, the list of goals in the resolution give a strong hint. Among the listed goals are “pursue supply-side structural reform as our main task” and “endeavor to develop an economy with more effective market mechanisms.”

Although “supply-side” in this context certainly is not meant in precisely the same way that “supply-side” was meant during the Reagan administration in the United States, it is not without content, either. The Chinese business magazine Caixin, in a commentary about the congress, had this to say:

“The report said that ‘in resource allocation, the market plays the decisive role and the government plays its role better.’ This line shows unwavering determination to move toward market reform. But we should remain vigilant about how, under China’s current system, in terms of specific administration, the government plays a decisive role, while the market is in a subordinate role. Supply-side reform needs to accomplish five tasks — cutting overcapacity, lowering inventory, deleveraging, lowering costs, and improving economic weak spots. ‘Government failure’ cannot be entirely absolved in causing these problems.”

Party acknowledges “unbalanced and inadequate development”

So, again, more capitalism for the Chinese Communist Party despite its insistence that “socialism” is its guiding ideology. A commentary by the official Chinese press agency, Xinhua, offered these passages:

“The genesis of China’s development miracle is socialism, not other ‘-isms.’ The country succeeds not by rigidly copying the original ideas of scientific socialism, but by adapting it to China’s reality. Xi Jinping’s thought will be China’s signature ideology and the new communism. … China is now strong enough, willing, and able to contribute more for mankind. The new world order cannot be just dominated by capitalism and the West, and the time will come for a change.”

The reality is that China is ever more integrated into the world capitalist system, and has built its economy on being the world’s sweatshop — rendering it highly dependent on exports, particularly to the West. The party would like to follow the path of Japan, which started out making cheap consumer products before moving up the value chain to become a producer of high-end electronics and other technological products. Traveling such a path is a necessity if the party is to fulfill its goal of raising Chinese living standards and making China an undisputed global power.

Shanghai (photo by dawvon)

The reference to the “principal contradiction” of China being “between unbalanced and inadequate development and the people’s ever-growing needs for a better life” is an acknowledgment that China has made insufficient progress. A few numbers will illustrate that.

Household consumption in China remains far below the level of advanced capitalist countries. According to World Bank data, household consumption accounted for 37 percent of China’s gross domestic product in 2015, barely improved from 36 percent in 2007. (Household consumption is all the things that people buy for personal use from toothbrushes to automobiles.) To put that number in perspective, household consumption was as high as 71 percent during the Mao era and above 50 percent as recently as the early 1980s. In comparison, household consumption in advanced capitalist countries tends to be between 58 and 72 percent of GDP.

China’s rapid growth has been overly dependent on investment, and given the overcapacity of many Chinese basic industries and the rash of ghost cities constructed, the ability to continue driving growth through investment is questionable. Here again, data from 2015 is the latest available, when investment accounted for 45 percent of Chinese GDP, down only slightly from a high of 48 percent in 2011. To put that in perspective, the world average is 24 percent.

Wages rising but are still very low

Concurrent with the over-reliance on investment is an ongoing real estate bubble and increasing debt. For the period 2007 to 2014, only four countries saw their debt increase faster than China. A 2016 Financial Times report said that more than 60 percent of Chinese bank loans were directly or indirectly tied to real estate. That any downturn or stagnation remains well into the future is demonstrated in a sudden and pronounced drop in the Shanghai stock market in 2015, ending a stock bubble, not having much of a dampening effect on the economy. Nonetheless, a stock-market bubble is no panacea for low wages or a shredded social safety net.

And wages remain low in China, despite the gains of recent years. The minimum wage in Shanghai, the highest in China, more than doubled from 2010 to 2016, but was still the equivalent of US$327 per month. The minimum wage in most major cities is US$239 and in poorer provinces can be lower still. These increases, the product of labor struggle, may be coming to an end for the near future, however, reports the China Labour Bulletin:

“Current central government policy was clearly stated by Vice Minister for Human Relations and Social Security, Xin Changxing, in July 2016 when he said that because: ‘Our advantage in labour costs is no longer as clear-cut as before; we should ease the frequency and scale of wage increases so as to preserve our competitive advantage.’ ”

Garment manufacturers are relocating to Bangladesh, Cambodia and Vietnam, where wages are even lower. The Bulletin reports that Chinese minimum wages (which are set locally) should be between 40 and 60 percent of the local average wage, but in most cities it is less than 30 percent. The gap between low-paid workers and those earning the average wage has been growing, nor are overtime rules enforced.

The Bulletin concludes its report on Chinese working conditions in sobering terms:

“A superficial look at China’s major cities seems to show a reasonably affluent society: young, hard-working middle class families, determined to make a better life for themselves. Look beneath the surface however and you soon realize that the goods, services and lifestyle products that these middle class families aspire to are all produced, marketed, and delivered to their homes by an army of over-worked and under-paid working class labourers.”

Socialism or sweatshops?

If socialism is defined as a system of political and economic democracy in which industry and agriculture are brought under popular control so that production is oriented toward human, community and social need rather than private accumulation of capital, and all human beings have a say in decisions that affect their lives and communities, integration into the world capitalist system on the basis of low-paid sweatshop labor allowing massive profits for foreign multi-national corporations is not socialism, whether or not with “Chinese characteristics.”

Western corporations, led by Wal-Mart, are responsible for production being moved to China. China did not “take” anybody’s job; it became the favored destination of the transfer of production by taking advantage of capital’s relentless desire to relocate to locations with the lowest wages and most permissive regulations. Japan and South Korea were able to move up the value chain, develop industry and become new members of the Global North. China’s intention is to do this, but it is by no means certain that there is room for it to do so.

China, because of its size, is able to extract concessions from foreign capital and assert more control than other developing countries, and thus is in the unique position of entering the capitalist system on its own terms. But the market has its own “logic,” one that no country is able to escape.

There is considerable speculation that Chinese leaders are playing a long game, using the capitalist system to develop with the intention of later nationalizing and moving again to a socialist system. A healthy skepticism toward such scenarios is more than warranted. Wealth is being accumulated. The power the concentration of capital inevitably builds, and the commonality of interests of capital across borders, are not something that can removed via a decree.

However much China’s leadership might believe it can control and harness the market, there are always interests at stake. Capitalist markets are nothing more than the aggregate interests of the largest industrialists and financiers, and, in the absence of sustained, organized resistance, those interests are decisive, with all the attendant exploitation.

The rapid minting of billionaires in China, the party’s welcoming of those with wealth, and the wealth acquired by those related to party officials, means that the material interests of the Chinese Communist Party is more capitalism.

The problem is fascists, not those who stand up to them

The ongoing debate of recent weeks around how, or if, to confront demonstrations of white supremacists and fascists is the latest manifestation of arguments the Left and liberals have been having for many years. For this is not simply a question of tactics but incorporates broader ideas of how we conceptualize the threat from the extreme Right.

For decades, the liberal “solution” to fascists, including marches by undisguised neo-Nazis, has traditionally been to go to the other side of town, pray and hope they go away. Critiques of antifa and other groups who courageously stood up to the white supremacists in Charlottesville, Virginia, are variations on that pacifist theme. We need do no more than refer to Cornel West’s support of “the anti-fascists, and then, crucial, the anarchists, because they saved our lives, actually. We would have been completely crushed, and I’ll never forget that.”

Raleigh-Durham IWW stands with clergy at the stairs to Emancipation Park in Charlottesville, Virginia (photo by Anthony Crider)

The problem with liberal-pacifist responses is that, if adopted, the only result would be to embolden the fascists. The white-nationalist gangs behind the Charlottesville rally unmistakably intended to intimidate. Remember that another demonstration was scheduled for Boston the following weekend and several others were planned. Instead, because they were confronted in Charlottesville, their Boston rally became a fiasco for them and appearances in other locations were called off. Communities showed what they think of them. The result for speaks for itself.

The foremost problem with liberal-pacifist responses is that it tells people they have no right to defend themselves. That should be rejected, emphatically. The violence of hate-mongers like those carrying the torches in Charlottesville and any violence that is used in defense by people who have no choice but to physically defend themselves has no equivalence. Should people have just stood there and allowed violence to be perpetrated against them and allow gangs of white supremacists and fascists to intimidate the majority — the vast majority — into silence? Do we really need to ponder this question?

Sufficient numbers in themselves stop fascists

Fighting back needn’t be physical, and generally does not need to be if there are sufficient counter-forces. I’ll draw here on two examples from late 1990s in New York City.

In the first example, a small band of neo-Nazis were running loose on Staten Island, the city’s right-wing outpost situated at a distance from the rest of the city. There were five of them, apparently inspired by a truly loathsome “novel” called The Turner Diaries, which features scenes of vast groups of people hung by Nazis during a race war. (To give you an idea of the demographics there, Donald Trump won Staten Island even though he received only 18 percent of the overall New York City presidential vote.)

A small group that I was then a member in, New York Workers Against Fascism, organized a coalition to confront the neo-Nazis. It was quickly decided to organize a series of peaceful demonstrations on the belief that a violent response would only alienate the community we were attempting to rally against the neo-Nazis. At one rally, in a park, the neo-Nazis actually showed up in uniform, across a busy street, and started giving Hitler salutes while shouting “white power.” They were simultaneously pathetic and representative of a potentially highly dangerous trend. In this instance, we had to hold back a group of anarchists from Love and Rage who wanted to charge, one of whom angrily told me “I came here to smash fascists.” I answered that today we were going to smash them peacefully. Conceding to the coalition’s consensus, he didn’t charge although he remained angry. Tactics had to be a serious consideration here.

Note the coalition did not go to another part of the island and pray the neo-Nazis would go away. In this case, a confrontation needed to be non-violent, although we did have some baseball bats hidden in case we were attacked. Fortunately, they stayed hidden as the coalition significantly out-numbered the neo-Nazis.

A few years later, a Ku Klux Klan group decided to have a rally in Manhattan. Setting aside the idiocy of them thinking they could get a foothold in a place like New York City (fascists aren’t the brightest bulbs, to put it mildly), one can’t help but wonder how they thought they could get any reception other than the one they got. Their appearance was scheduled for Foley Square, a downtown location with wide spaces. Eight of them showed up, guarded by hundreds of police officers and surrounded and heckled by about 80,000 counter-demonstrators. Yes, we outnumbered them 10,000 to one! The Klan ended its event early and were said to have received an escort by the police to the Holland Tunnel, the nearest exit from the city.

Similarly, the white supremacists were badly outnumbered in Boston last month and had to be protected from the people of Boston by rings of police and metal barricades. They had to slink home. They were successfully confronted. Not by praying they would go away but by so out-numbering them that they had to concede defeat and realize how unpopular their racism and misogyny is, even if they are highly unlikely to admit to themselves.

Communities are entitled to defend themselves

Questions of tactics, based on the immediate situation, the size of the forces on the two sides and the community being defended and/or reached out to, should predominate. Should we condemn antifa for a physical defense in light of the other outcomes discussed here? Emphatically no. The situation in Charlottesville called for such a defense, as Professor West directly said. The next time a community needs to defend against physical jeopardy, we can only hope there will be people ready to provide it.

Let’s not forget what fascists stand for. They stand not simply for hate, but for supremacy of one group over another, violence to enforce such supremacy and ultimately the annihilation of demonized peoples and groups. We all understand what fascism led to Nazi Germany.

Boston Free Speech rally counter-protesters on August 19, 2017 (photo by GorillaWarfare)

The Holocaust should not be out of our minds when fascists carrying torches march in formation chanting “Jews will not replace us.” When we think about where fantasies of white supremacy lead, such as in the apartheid systems of South Africa and the United States South of the pre-civil rights era, and in slavery, ideologies of white supremacy should not be taken lightly. When we see the results of misogyny globally, especially but far from only in régimes run by religious fundamentalists, talk of making women subordinate to men can’t be laughed off as nothing but the fantasy of losers who can’t get a girlfriend.

Liberals who don’t want to confront these threats but insist on an absolutist free-speech position, even to the point of saying we should engage with fascists, are playing with fire. You don’t “debate” people who deliver their message only with violence. You don’t debate whether one racial group if superior to another. You don’t debate whether we should adopt social forms reminiscent of Margaret Atwood’s The Handmaid’s Tale. You don’t debate whether the Holocaust happened or if there is an international Jewish conspiracy. Just as the proverbial “you can’t yell fire in a crowded theater” puts limits on free speech, advocating the annihilation of people (always conveniently different) is outside any reasonable definition of free speech. Yes, that means “no platform for fascists” — we shouldn’t apologize for such a stance, which is what the non-violent confrontations recounted above amount to.

All working people are ultimately threatened by fascist ideologies. Beyond all the reasons already discussed (more than sufficient in themselves), there is the question of who fascist movements serve. That there is no immediate danger of a fascist takeover in the United States (or almost any other global North country, Hungary and Poland excepted) does not mean we should ignore the class nature of fascism.

Who would a dictatorship serve?

As always, we should carefully distinguish between right-wing demagogues like Donald Trump (whose election is ultimately a product of decades of routine Republican Party rhetoric) and his ability to actually implement fascist rule. Once again, it might be best to see the Trump phenomenon as constituting the seeds for a potential fascist movement rather than a fully fledged fascism. That ought to be scary enough, and enough for all of us to make a stand against it. To say this is not to ignore the glaring connections between the Trump administration and white supremacists and the so-called “alt-right” (let’s retire that silly term and just call them fascists or fascist wannabes), but rather to note that most of the U.S. ruling class — industrialists and financiers — backed Hillary Clinton and not President Trump in the 2016 election.

That matters, because at its most basic level, fascism is a dictatorship established through and maintained with terror on behalf of big business. It has a social base, which provides the support and the terror squads, but which is badly misled since the fascist dictatorship operates decisively against the interest of its social base. Militarism, extreme nationalism, the creation of enemies and scapegoats, and, perhaps the most critical component, a rabid propaganda that intentionally raises panic and hate while disguising its true nature and intentions under the cover of a phony populism, are among the necessary elements, although not sufficient in themselves.

Despite national differences that result in major variations in the appearances of fascism, the class nature is consistent. Big business is invariably the supporter of fascism, no matter what a fascist movement’s rhetoric contains, and is invariably the beneficiary. For even if it is intended to benefit them, these big businessmen are giving up some of their own freedom since they will not directly control the dictatorship; it is a dictatorship for them, not by them. After using violent militias to gain power, those militias are quickly sidelined.

Hitler would never have reached power without significant material support from German industrialists. German industrialists and aristocrats, and the conservative politicians who served them, thought they could control Hitler if they put him in government. They couldn’t, but profited enormously as wages for German workers declined sharply and were enforced by labor codes that even a Nazi paper once said were “reminiscent of penal codes.” It was little different in Mussolini’s Spain or Franco’s Spain or Pinochet’s Chile.

Think it can’t happen in your country? It can. Any country dominated by the capitalist system is at risk of fascism because fascism is capitalism with all the democratic veneers stripped away, when capitalists come to believe they can’t continue to rule and maintain profits any other way. That fascist groups, even the Nazi Party, start out as small bands of deluded misfits lashing out at scapegoats because they don’t have the intellectual capacity to understand the world they live in, in no way alters this picture.

Better to definitively defeat fascist grouplets now, before they have any chance of becoming tools. Anti-fascist organizers are doing humanity a service, whether peacefully counter-demonstrating or using more militant tactics such as those of antifa.

Creating a participatory system of economic democracy in Rojava

Out of repression has emerged one of the world’s most interesting experiments in democracy. And by democracy, what is meant is not the formal capitalist variety of elections every few years in which consumption of consumer products is substituted for participation in societal decisions.

Surrounded on all sides by hostile forces intent on destroying them, in a part of the world that Western pundits claim can only be ruled by dictators, the Kurds of Syria are intent on creating a society more democratic than any found in North America or Europe. This is not simply a matter of creating institutions of direct and communal, as opposed to representative, democracy but, most importantly, democratizing the economy. In the words of the imprisoned Kurdish leader Abdullah Öcalan, “In self-government, an alternative economic system is necessary, one that augments the resources of society rather than exploiting them, and in that way satisfies the society’s multitude of needs.”

The many sides of that equation are explored in detail in Revolution in Rojava: Democratic Autonomy and Women’s Liberation in Syrian Kurdistan,* a study of Rojava’s experiment in radical democracy by three activists who spent months in Rojava studying the society being constructed, and who themselves have been involved in Rojava in various capacities. One of the authors, Anja Flach, spent two years in the Kurdish women’s guerrilla army. Her co-authors are Ercan Ayboga, an environmental engineer, and Michael Knapp, a historian. Although the three authors make clear their sympathies for the Rojava revolution, their book is not hagiographic, but rather a serious analysis of a developing process.

The Kurdish people are split among four countries — Iran, Iraq, Syria and Turkey — and have long suffered persecution in each of them. Their persecution in Turkey is well known; successive Turkish governments have attempted to disrupt organizing, obliterate Kurdish culture and ban the Kurdish language through waves of lethal military crackdowns. Mr. Öcalan escaped Turkey after a military coup that led to hundreds of thousands of Kurds thrown into jail; he and the Kurdistan Workers Party (PKK) he leads were granted asylum in Syria. In the late 1990s, under Turkish pressure, Syria expelled the PKK, and a year later, Mr. Öcalan was abducted from a Greek consulate (a kidnapping believed to be a CIA operation) and has been imprisoned in Turkey since.

But that the Syrian régime found the PKK a useful lever against Turkey for a time did nothing to ameliorate ruthless repression against the Kurds of northern Syria. The Ba’ath Party of the Assad family implemented a policy of “Arabization” against Kurds and the other minority groups of the areas now comprising Rojava. Kurds were routinely forcibly removed from their farm lands and other properties, with Arabs settled in their place. Bashar al-Assad, in contrast to the misplaced hopes that he might institute a thaw upon succeeding his father in 2000, instituted a harsh neoliberalism. Mass privatization, suppression of unions, the shredding of the social safety net and a channeling of investment capital into tourism and away from production had a particularly devastating impact on Rojava.

After the uprisings in Syria against the Ba’ath régime began in 2011, the struggle quickly became militarized. The Kurds avoided being overrun by the Syrian army or the various Islamist forces because of their own organization. Grassroots organizing had been done steadily since the 1990s, and when local government collapsed following the 2011 uprisings, that organizing, a nascent council system and the formation of militias enabled the carving out of an autonomous territory. People surrounded government buildings, demanding the surrender of all arms while guaranteeing the safe passage of all Syrian government officials. This tactic worked, quickly sweeping through all three “cantons” of Rojava. (A canton is a portion of a province, perhaps bigger than a U.S. county or French department but smaller than a U.S. state or a French region.)

The aim here was to create a democratic territory through peaceful means. This takeover was accomplished nearly without bloodshed, although Rojava’s militias have had to repeatedly repulse attacks from Islamic State, al-Qaeda and other hostile forces, as well as fend off the sometimes active hostility of the Turkish government, which has allowed Islamic State terrorists to freely cross the border and re-arm themselves. Sadly, Rojava has also been subjected to periodic blockades and political harassment from the two corrupt parties that control Iraqi Kurdistan, which borders Rojava to the east.

The system of democratic autonomy

The basic units of Rojava’s organization are councils and commissions. These constitute the building blocks of Rojava’s system of “democratic confederalism.” The authors of Revolution in Rojava explain this concept in this way:

“Democratic Confederalism aims at achieving the autonomy of society, that is, a society that administers itself through small, self-governing decentralized units. It entails a permanent social revolution, reflected in every aspect of social structure. All institutions are self-organized and self-administered.” [page 44]

Concurrent with that concept is “democratic autonomy,” which is defined as “the autonomy of the commune” in an “anti-centrist, bottom-up approach.” The commune is the basic unit of self-government, the base of the council system. A commune comprises the households of a few streets within a city or village, usually 30 to 400 households. Above the commune level are community people’s councils comprising a city neighborhood or a village. The next level up are the district councils, consisting of a city and surrounding villages. The top of the four levels is the People’s Council of West Kurdistan, which elects an executive body on which about three dozen people sit. (“West Kurdistan” is the portion of Kurdistan that lies within Syria.)

Integrated within the four-level council system are eight commissions — women, defense, economics, politics, civil society, free society, justice and ideology — that work with councils at all four levels; in turn commissions at local levels coordinate their work with commissions in adjacent areas. There is also a ninth commission, health, responsible for coordinating access to health care (regardless of ability to pay) and maintaining hospitals, in which medical professionals fully participate. Except for the women’s commission, all bodies have male and female co-leaders.

Taking with upmost seriousness the full liberation of women (also expressed in the all-women’s militias that fight on the front lines the same as men’s units), the women’s commissions are tasked, inter alia, with adjudicating cases of patriarchal violence and forced marriage. An umbrella women’s movement organizes women across Rojava, taking on activities including educational work, publishing a newspaper, pushing for legislation, and investigating and documenting domestic violence. This work has roots in the 1990s, when PKK women organized door to door. When organizing by men was heavily suppressed after 2004, women organized clandestinely, giving them experience.

Making women’s participation central is of course a glaring contrast with the Islamist groups and the so-called moderate groups of the Free Syrian Army. Every organization in Rojava must include at least 40 percent women. Asya Abdullah, co-chair of the Democratic Party of Kurdistan, Rojava’s largest party, said the revolution is conscious of not repeating the mistakes of the past, in which women’s liberation was often put on the back-burner. She said:

“We’re a still long way from achieving our goals. … But we’ve learned from the failed revolutions in the past. They always said, ‘Let’s carry the revolution to success, and then we’ll give women our rights.’ But after the revolution, of course, it didn’t happen. We’re not repeating that old story in our revolution.” [page 70]

Creating a new justice system

As with many governmental functions, the judicial system has had to be rebuilt from scratch. Peace committees seek consensus through dialogue at the commune and neighborhood levels. The goal is rehabilitation rather than punishment. Most cases are settled in peace committees, but felonies and those cases not adjudicated in the peace committees are assigned to district-level people’s courts. There are separate women’s peace committees that handle cases of male violence against women in which all-women panels hand down decisions.

Parallel to these systems of democratic self-activity is the Democratic-Autonomous Administration. This is essentially a dual government, created primarily for foreign governments. Because Rojava’s councils have been ignored elsewhere, the DAA was created so that world’s governments would have a government they could recognize. Each of three Rojava cantons has a DAA, which includes an elected parliament and ministries that are distributed among the various political parties so that each has at least one minister. These, however, rely on the earlier-established council system and work with the councils. The division of labor between the councils and the DAA has yet to be worked out, nor how to reconcile a dual-government structure.

Civil society associations also play large roles in Rojava. These groups perform educational work, organize grassroots activity and place representatives on the councils. Many of these associations are occupation groups. In contrast to what the Kurdish movement sees as the state existing as a means of extracting profits for favored social groups or classes and inculcating a fixation on authority, civil society is substituted for a state. The authors write:

“The Kurdish movement, in its anti-statism, thus draws on [Antonio] Gramsci’s concept of civil society in proposing to strengthen civil society for the purpose of overthrowing the state. In contrast to the abortive Bolshevist strategy of seizing state power, Öcalan posits, like Gramsci on the ideological, political struggle for civil society, a ‘war of position’ beyond military confrontation. Through empowerment, a civil society tries to free itself from the hands of the state and its religious, economic and administrative structures and so to build a counter-hegemony and to activate individual parts of the society to represent civil society in councils and communes.” [pages 122-123]

Economic development on a democratic basis

This democratic concept extends to the economy. Food and fuel prices are controlled, working conditions are negotiated among several interest groups, workers’ rights are defended and the pursuit of profit maximization is blocked to avoid the destructive tendencies of capitalism. The principals of the “communal economy” are described in this way by the Union of Civil Society Associations:

“The state system exploited the society’s labor power and trampled the rights of workers. Under Democratic Autonomy, civil society associations solve problems according to principles of moral politics and an ecological society. The unity of society is the foundation. These associations hold society together. They ensure the unity that is needed to satisfy everyday social needs. Of course, they do this as part of democratic, communal life. They are how society organizes itself.” [page 124]

Rojava, the authors write, was a “quasi-colony” under the Ba’ath régime. There was an enforced agricultural monoculture with no local production allowed. Oil, gas and agricultural products were shipped out, and canned food and finished products from elsewhere shipped in. Not even trees were allowed to be planted. So although there is much productive farmland, Rojava could not come close to self-sufficiency in food as all farmers were forced to raise wheat or cotton. Farming is now being re-oriented toward local needs so that a much higher percentage of food can be produced locally; this is partly a necessity as the area is often blockaded by neighbors.

The city of Qamishli in Syrian Kurdistan

The councils, already in existence, organized the economy to prevent a collapse after Rojava’s liberation. Price controls, measures against hoarding food and medicine, agricultural diversification, planting fruit trees, and building grain mills and industry were implemented and are ongoing projects. Rojava’s economic underdevelopment is seen locally as a disadvantage and an opportunity. It is the latter because, the authors write, it “allows the traditional social collectivism of the Kurdish people to be channeled positively to build a new, alternative economy.” [page 197]

Much of this new economy rests on cooperative enterprises. Cooperatives are required to be connected to the council system; independence is not allowed. Cooperatives work through the economics commissions to meet social needs. Much of this cooperative production is in agriculture or small shops but there are plans to create more industry to meet local needs. Thirty percent of all coop proceeds must be given to local self-government administrations. And this is seen as a route to eliminating unemployment. The authors write:

“The cooperative system is solving the problem of unemployment. ‘Through the communes and cooperatives and the needs-based economy,’ explains [Afrin University chair] Dr. [Ahmad] Yousef, ‘each person can participate in production in his own way, and there will be no unemployment. Where communes are established, it will become clear that unemployment is a result of the capitalist system itself.’ ” [page 206]

Such a system can’t work without an educated population:

“To ensure that society is able to make decisions about the use of water, soil, and energy, information about the society’s needs are taken out of the hands of the experts and socialized. Education is critical for this purpose. ‘We school the people in how cooperatives can form a social economy,’ says [Union of Kurdish Communities leader Cemil] Bayık. ‘We are establishing economics academies to advance this.’ ” [page 207]

Surrounded by a hostile world

All this is at odds not only with the existing institutions and state organizations surrounding them, but with the capitalist powers as well. How can Rojava’s experiment possibly survive in a such a hostile world? The authors of Revolution in Rojava strongly urge the building of Left support sufficiently strong to influence North American and European governments. The people of Rojava, the authors stress, are in need of material support from the West at the same time they are acutely aware of the dangers of a U.S. embrace.

The idea that Rojava’s acceptance of Western aid is a “betrayal” is called “naïve” by the authors, drawing parallels with Republican Spain of the 1930s. Describing Rojava as an “anti-fascist project,” they note that the capitalist West turned its back on the Spanish Revolution, allowing fascism to triumph.

The danger of U.S. material support, of course, can’t be underestimated, given that a communal economy oriented toward people’s needs rather than private profit is anathema to U.S. corporate and government power, which have teamed up to throttle many a revolution attempting to transcend capitalism or simply assert independent development. Moreover, the U.S. wrongly classifies the PKK, which seeks to implement the same system as their fellow Kurds in Syria, as “terrorists” and has long supported Ankara’s scorched-earth repression of Kurds.

In the short term, material support from the West is needed if Rojava is to successfully defend itself from Islamic militants and the Turkish government. Syrian (and Turkish) Kurds, who see their model as one that can be expanded across Syria and the entire Middle East, have their eyes open to the narrowness of the path that must be thread through these contradictions. Nor are their eyes closed to their unsolved problems of pollution, water, waste management, and the stop-gap use of diesel generators that is causing serious environmental problems.

The book ends on an optimistic note, readapting Rosa Luxemburg’s famous phrase to declare the future is “communalism or barbarism.” Although brief discussions of Thomas Jefferson, Luxemburg and Gramsci (who was no opponent of the Bolsheviks) are poorly argued and their views misstated, this is at most a minor irritant in a work ably presenting the first comprehensive study of Rojava’s inspiring experiment in mass-participation democracy. Revolution in Rojava is an excellent introduction to a revolution that is not yet well known but should be.

* Ercan Ayboga. Anja Flach and Michael Knapp (translated by Janet Biehl), Revolution in Rojava: Democratic Autonomy and Women’s Liberation in Syrian Kurdistan [Pluto Books, London 2016]