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Saudi writer urges groping of women to make them stay at home

8 Jun
Saudi writer Abdullah Mohammad Al Dawood. (Image from twitter)

Saudi writer Abdullah Mohammad Al Dawood. (Image from twitter)

A Saudi writer with more than 97,000 Twitter followers has been promoting the molestation of women on under the hash-tag #harass_female_cashiers to pressure for Saudi women to stay at home in order to protect their chastity.

Abdullah Mohammad Al Dawood, author of several books, urged his abundance of followers to harass women working in Saudi grocery stores nationwide. 

He is attempting to campaign against the employment of women in mixed-gender environments and his move towards condoning assault is regarded as a backlash against mild socioeconomic reforms in the country. 

Since 2011, women have begun taking up private-sector work in increasing droves, following official moves encouraging their influx into the sphere in order to boost the country’s economy.  

His tweet was apparently ‘justified’ by a sermon about a 7th-century Islamic warrior who did not want his wife to leave home to visit the mosque, according to Gulf News. 

The warrior, Al Zubair, hid in the dark and molested his wife anonymously when she left the house. His terrified spouse never set foot outside again, realizing that the external world was a corrupt and evil place. 

Some fellow conservatives have lauded his Twitter campaign as part of a great fight against government efforts to ‘Westernize’ the nation. 

One cleric, named Khalid Ebrahim Al Saqabi was fully supportive, saying that government laws against sexual harassment were only meant to encourage consensual debauchery, and accused the labor minister of being “concerned with finding jobs for women instead of men.” 

Another stated that, “They had better ban mingling of the sexes, not protect it.” 

However, his comments have sparked a backlash across the Twittersphere from people suggesting that he wouldn’t like his own words if the women in question were his wife or sisters.

TwitterSaudiSource

Review of “The Great Gatsby” (2013)

31 May

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Introduction: Classic Literature Doesn’t Always Make a Classic Film

Whenever a classic work of fiction is adapted for the silver screen, there is both a feeling of excitement and dread. Sometimes an essential work of literature like Les Misérables becomes a near-perfect film, moving audiences and refreshing old works for new times. However, more frequently the “liberties” taken by directors and producers turn great writings into cinematic trash unworthy of the price of admission. The Great Gatsby (2013) is such absolute cinematic trash, perpetuating misogyny, whitewashing racism and otherwise contributing little and detracting much from the original work.

This Film is Misogynistic

One of the most striking features of this bucket of cinematic bile is how women are depicted as existing for the sole purpose of fulfilling the sexual desires of men. Most women we see can either be seen clinging to the arms of men in suits two at a time or are shown in the near-nude dancing for a man’s entertainment. Black women in particular are sexually objectified. In one scene Nick Carraway (Tobey Maguire), the protagonist of the story, looks out of a window of his cousin’s husband’s mistress’ apartment to see a young black woman in lingerie dancing for an older white man, who later pulls her away from the window, most likely to a bed.

The primary female characters fare little better than the rest. Daisy (Carey Mulligan), Nick Carraway’s cousin, essentially exists as the disputed sex toy between Gatsby (Leonardo DiCaprio) and Tom Buchanan (Joel Edgerton). She is portrayed as an idiotic, child-like person whose primary motivation is “having fun.” When speaking about how her husband was most likely with another woman while she was alone giving birth to their daughter, Daisy says that she was glad it was a girl so she could grow up to be “dumb.” Daisy is, as far as characters go, the weakest in the movie, lacking any development whatsoever. The other most prominent female character is Jordan Baker (Elizabeth Debicki), Daisy’s friend, whose primary motivation is bedding powerful, wealthy and notorious men. The only other female who even has a name is Tom Buchanan’s mistress Myrtle Wilson (Isla Fisher) who appears in only a handful of scenes and has no purpose in the story other than having sex with Tom and being hit by a car. All women in this film are shown either in revealing flapper attire, barely-there cocktail dresses, or in their underwear.

Another fault of this film’s engagement with gender is how, like other Hollywood films, it reduces love and romantic relationships to sex, with the feelings that romantically-involved characters have for one another being measurable by the number of times they have sex during the course of the film. What this kind of perspective on love does is perpetuate the notion that the pinnacle of human intimacy and human relationships is intercourse. The only “evidence” that Daisy and Gatsby are in love comes from the cluster of scenes wherein the two have sex. There are no deep talks or any real communication; just scenes of Gatsby allowing Daisy to admire the wealth he has accrued interspliced with sex. What this kind of depiction of romantic relationships does is it motivates the sexual objectification of women, communicating the idea for women to have intimate and committed relationships, they need to be willing to submit to the sexual advances of their partner for their love to truly exist, and that men need to dominate a woman sexually before he can be said to “have” her.

This concept of a man possessing a woman motivates the central conflict of the story. Both Gatsby and Tom Buchanan are motivated by possessing Daisy physically and psychologically. In the main confrontation between Tom Buchanan and Gatsby, Gatsby is determined to make Daisy say that she never loved Tom and her husband, who is widely known as having a mistress, expresses hypocritical indignation toward Daisy’s affair with Gatsby and argues that Gatsby is of insufficient “breeding” to be with her. Daisy is ultimately unable to chose, making her seem more like sexual cattle than a person with thoughts, feelings and goals in life. With this being the female lead in the story, it’s safe to say that The Great Gatsby‘s depiction of women leaves much to be desired.

This Film is Racist

Any student of U.S. history should know that the 1920′s was not a good time to be a black person in America. The south was an open apartheid regime which enforced the second-class status of blacks through all-white juries and terrorist violence, with some being lynched and even burned alive. The north fared little better, with entire towns enforcing racial homogeneity by expelling all black workers from their community by sundown (these towns were called “sundown towns” and existed in the north as well as the south). While American communists were fighting the opening battles of the civil rights struggle, liberalism hadn’t yet caught up, and blacks all across the country lived lives of discrimination, exploitation and comparative poverty.

This film whitewashes this history by showing well-off black men adorned in gold jewelry, in scenes reminiscent of current rap videos. In a scene where Nick Carraway has lunch with Gatsby in a speak-easy in the rear of a barbershop, we see black women in the near-nude dancing before a crowd and singing the chorus of Jay-Z song “Hundred Dollar Bill.” Black women in the film are viewed exclusively as sexual objects, and frequently the sexual objects of wealthy white men. Black men are either well-dressed members of a criminal underworld or servants to the wealthy white characters. There is only one black person who has a speaking role in the film, and his only contribution is to describe a car used in a hit-and-run.

While the film does make passing reference to the eugenics movement, with Tom Buchanan being an open proponent of scientific racism and the domination of “inferior races” by whites, this was done mostly to cast him in the role of villain and make the viewer more sympathetic to Gatsby as the “lesser evil.” In all, this film is reprehensible for its casual racism and whitewashing of racial oppression in U.S. history

Everything Else about This Film is Terrible

As if racism and misogyny aren’t enough to condemn this film, every other aspect seems purposefully designed to alienate all audiences. Fans of the original book will loathe the butchery of Fitzgerald’s work through a combination of bad acting, a musical score that is entirely inappropriate for the time and theme of the original story, and costume design which, combined with the other factors, make this film a gaudy mess – with the gaudiness being celebrated rather than condemned.

Those drawn in by the trailers featuring grand parties and modern music will have to experience a ham performance of Fitzgerald’s original tragic love story. Fans of film will be disappointed by these two aspects combined as gaudy visuals, boring plot execution, unlikeable characters, a protagonist you strongly expect to be a sociopath and an ending far from satisfying, fulfilling or instructive make this film decidedly unwatchable.

The Great Gatsby (2013) is a waste of time and talent, and there is no audience imaginable who wouldn’t find some aspect of this film offensive.

1/3rd of Women in US Military Raped

15 May

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[TRIGGER WARNING: DISCUSSION OF SEXUAL VIOLENCE]

By Ole Ole Olson

According to NPR“In 2003, a survey of female veterans found that 30 percent said they were raped in the military. A 2004 study of veterans who were seeking help for post-traumatic stress disorder found that 71 percent of the women said they were sexually assaulted or raped while serving. And a 1995 study of female veterans of the Gulf and earlier wars, found that 90 percent had been sexually harassed.”

The BBC recently reported on The Lonely Soldier: The Private War of Women Serving in Iraq by Helen Benedict. This book examines the extreme difficulties female soldiers have in serving abroad. Benedict interviewed several women in the military to get a deeper understanding of the issue, and some of their stories were real eye openers.

Army specialist Chantelle Henneberry spoke of some of her experiences in Iraq, “Everybody’s supposed to have a battle buddy in the army, and females are supposed to have one to go to the latrines with, or to the showers – that’s so you don’t get raped by one of the men on your own side. But because I was the only female there, I didn’t have a battle buddy. My battle buddy was my gun and my knife.”

Another study concluded that 90% of all women serving are sexually harassed. Another one estimates that 90% of all the rapes do not get reported, despite supposedly easier ways to report the crime with confidentiality since 2005. Either way, this appears to be an epidemic that needs to be dealt with.

An online discussion from a former soldier whose identity is being protected had this to say, “At least a rape ends. It’s the day-to-day degradation that eats at you. None of my friends who were raped on active duty reported it. Or if we tried, we were told to shut up for ‘morale.’ Working with your rapist on a daily basis isn’t a lot of fun, believe me.”

How the military is dealing with this appears to demonstrate a pattern of sweeping it under the rug. In 2008, 62% of those that were convicted of sexual assault or rape received very lenient punishments such as demotion, suspension, or a written reprimand.

Jamie-Leigh-Jones

This problem is not confined to the US military either. This abuse is rampant among private defense contractors overseas as well, as recently highlighted by the recent press about Jamie Leigh Jones. Ms. Jones was in Iraq in 2005 when seven Halliburton/KBR employees drugged and brutally gang-raped her. Her injuries were so extensive that she had lacerations to her vagina and anus, her breast implants were ruptured, and her pectoral muscles torn. The response of KBR was to lock her in a shipping container with only a bed, and to deny her food, water, and medical treatment. The rape kit that was taken after she regained consciousness was mysteriously lost.

This crime eventually led to an amendment being added to the defense appropriations bill by Sen. Al Franken (D-MN). This would require defense contractors to allow their employees access to US courts in cases of rape or sexual assault, regardless of where they are stationed. The 30 Republican senators voted against this amendment are currently being humiliated on the Republicans for Rape website and by John Stewart on the Daily Show.

Source

Jaw Dropping Air Force Brochure Advises Rape Victims to ‘Submit’ Instead of Resisting

13 May
Image: L.A. Progressive

Image: L.A. Progressive

BY SPENCER ACKERMAN

An Air Force brochure on sexual assault advises potential victims not to fight off their attackers.

“It may be advisable to submit [rather] than resist,” reads the brochure (.pdf), issued to airmen at Shaw Air Force Base in South Carolina, where nearly 10,000 military and civilian personnel are assigned. “You have to make this decision based on circumstances. Be especially careful if the attacker has a weapon.”

The brochure, acquired by Danger Room, issues a series of guidances on “risk reduction” for sexual assault. Among others, it advises people under sexual attack in parking lots to “consider rolling underneath a nearby auto and scream loud. It is difficult to force anyone out from under a car.” A public affairs officer at Shaw, Sgt. Alexandria Mosness, says she believes the brochure is current.

While the brochure also explains that sexual assault is not always committed by people who “don’t look like a rapist” — attackers “tend to have hyper-masculine attitudes,” it advises — it does not offer instruction to servicemembers on not committing sexual assault. Prevention is treated as the responsibility of potential victims.

“Rapists look for vulnerability and then exploit it in those who: are young (naive); are new to the base, deployment, area, etc.; are emotionally unstable,” the brochure (.pdf) continues.

All this comes as the Air Force, and the U.S. military more broadly, deals with the fallout of the service’s sexual-assault prevention and response chief, Lt. Col Jeffrey Krusinski, getting arrested on sexual-battery charges on Sunday. During a Senate hearing today, Sen. Claire McCaskill (D-Mo.), grilled Air Force officials on how Krusinski was placed in his post. “His record is very good,” Gen. Mark Welsh III, the Air Force’s chief of staff, said, citing a lack of warning signs in Krusinski’s prior service.

Welsh said he and outgoing Air Force Secretary Michael Donley were “appalled” to hear of Krusinski’s arrest. “We will not quit working this problem,” Welsh continued.

Pages from the brochure were provided to Danger Room by Protect Our Defenders, an advocacy group that raises awareness of sexual assault within the military. The organization’s spokesman, Brian Purchia, described it as an example of the military’s myopia about a problem that top leaders like Welsh have sworn to take seriously.

The brochure is “an affront to victims”, Purchia told Danger Room. “The Air Force should be passing out pamphlets to our men and women in uniform on how not to commit sexual assault. … This brochure is just the latest in a long history of failed programs and policies. The military’s sexual assault prevention campaigns are rooted in a wrong headed 1950′s paradigm.”

The military does some of that — not without controversy. An artistic group called “Sex Signals” has performed for airmen to teach scenarios about sexual assault in what an official Air Force release called “a ‘lively and humorous’ way.” (The group’s founder, Gail Stern, says the effort “utilizes the strategic and intentional use of humor to reduce the emotional and cognitive resistance audiences have to the subject of rape.”) The Army has a video game designed to instruct soldiers about the dangers of “alcohol-induced date rape.” The military has also come under criticism for a poster advising servicemembers to “Ask When She’s Sober,” which the New York Times blasted as a “grotesque parody of an etiquette poster.”

Rape-crisis counselors sometimes advise, like the Air Force brochure does, that there are circumstances whereby fighting back against an assailant is a bad idea. Purchia doesn’t dispute that. “You can always identify some circumstances,” he said, “but as a general rule research indicates and it’s generally understood that fighting back often can fend off the attacker and usually does not lead to greater injury.”

“To any rational person this is completely backwards and shows the scope of epidemic,” Purchia continued. “Fundamental reforms are needed — the reporting, investigation and adjudication of sexual assault must be taken out of the chain of command.”

That’s a step that the military has been reluctant to take. At today’s hearing, Welsh and Donley expressed concern that doing so might pose a risk to “good order and discipline,” as Donley put it. (“This is not good order and discipline,” replied Sen. Kirstin Gillibrand of New York.) Defense Secretary Chuck Hagel took a more limited step last month by proposing to prevent commanders from overturning verdicts in criminal cases, after the general in charge of the Third Air Force voided a lieutenant colonel’s sexual-assault conviction.

Congress needs to approve changes to the Uniform Code of Military Justice for that to happen. Today, Sens. Patty Murray (D-Wash.) and Kelly Ayotte (R-N.H.) introduced a bill that would “refer cases to the general court martial level when sexual assault charges are filed or to the next superior competent authority when there is a conflict of interest in the immediate chain of command.”

This afternoon, the Pentagon will release its annual report on sexual assault prevention and response. Reportedly, it will estimate that there were 26,000 instances of sexual assault — about 70 per day, as Sen. Carl Levin (D-Mich.) previewed — up from the 19,000 reported in last year’s report. As ThinkProgress’ Hayes Brown noted, only 3,374 such cases were reported to authorities. The military might be the one hiding under its cars.

Update, 4:45 p.m.: According to the newly-released report (it’s a huge, two-volume .PDF) the Pentagon indeed estimates there were 26,000 incidents of sexual assault over the past year, and 3,374 reported cases of such. Out of those reported cases, 1,174 servicemembers were recommended for “command action” — either judicial or administrative punishment. Of those, 594 were proffered for criminal charges; and 460 cases have been completed. Thus far, 238 people were convicted of at least one charge of sexual assault. (See page 73 in the first volume for these stats.)

Defense Secretary Hagel, in a press conference this afternoon, said that “the frequency of this crime and the perception that there is tolerance of it could very well undermine our ability to effectively carry out our mission, and to recruit and retain the good people we need.” Hagel outlined a number of administrative steps to improve accountability for setting command climates intolerant of sexual assault throughout the military. But Hagel stopped short of removing responsibility for investigating and prosecuting sexual assault from the chain of command, as several members of Congress want.

“I don’t think taking it away — the ultimate responsibility away from the military, I think that would just weaken the system,” Hagel said.

But the door isn’t closed. An independent panel mandated in the last defense bill passed by Congress will study whether the chain of command ought to be removed in investigating and prosecuting offenses.

The Pentagon report found that of active-duty servicewomen who reported experiencing sexual assault to a military authority, only 38 percent said they experienced no form of retaliation. Of the much-larger cohort of active-duty servicewomen who did not report their sexual abuse, 50 percent did not do so because they “did not think anything would be done”; 51 percent declined to report “did not think [the] report would be kept confidential”; 47 percent “were afraid of retaliations/reprisals from the person(s) who did it or their friends”; 43 percent “heard about negative experiences other victims went through who reported their situation”; 28 percent “thought [their] performance evaluation or chance for promotion would suffer.”

Fully 94 percent of mid-career to senior officers who declined to report their sexual assault — that is, majors/lieutenant commanders; lieutenant colonels/commanders; and colonels/captains — did so because they “felt uncomfortable” making such reports.

Source

Abercrombie & Fitch Refuses To Make XL and XXL Womens’ Clothes

11 May

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by Ashley Lutz

Teen retailer Abercrombie & Fitch doesn’t stock XL or XXL sizes in women’s clothing because they don’t want overweight women wearing their brand.

They want the “cool kids,” and they don’t consider plus-sized women as being a part of that group.

Abercrombie is sticking to its guns of conventional beauty, even as that standard becomes outdated.

Contrast Abercrombie with H&M, another favorite with the teen set, who just subtly introduced a plus-sized model in its latest swimwear collection.

H&M has a plus-sized line. American Eagle, Abercrombie’s biggest competitor, offers up to size XXL for men and women.

Abercrombie doesn’t even list women’s XL or XXL on its size chart. Its largest women’s pants are a size 10, while H&M’s standard line goes up to a size 16, and American Eagle offers up to 18.

It’s not surprising that Abercrombie excludes plus-sized women considering the attitude of CEO Mike Jeffries, said Robin Lewis, co-author of The New Rules of Retail and CEO of newsletter The Robin Report.

“He doesn’t want larger people shopping in his store, he wants thin and beautiful people,” Lewis told Business Insider. “He doesn’t want his core customers to see people who aren’t as hot as them wearing his clothing. People who wear his clothing should feel like they’re one of the ‘cool kids.’”

The only reason Abercrombie offers XL and XXL men’s sizes is probably to appeal to beefy football players and wrestlers, Lewis said.

We asked the company why it doesn’t offer larger sizes for women. A spokeswoman told us that Abercrombie wasn’t available to provide a comment.

In a 2006 interview with Salon, Jeffries himself said that his business was built around sex appeal.

“It’s almost everything. That’s why we hire good-looking people in our stores. Because good-looking people attract other good-looking people, and we want to market to cool, good-looking people. We don’t market to anyone other than that,” Jeffries said.

Jeffries also told Salon that he wasn’t bothered by excluding some customers.

“In every school there are the cool and popular kids, and then there are the not-so-cool kids,” he told the site. “Candidly, we go after the cool kids. We go after the attractive all-American kid with a great attitude and a lot of friends. A lot of people don’t belong [in our clothes], and they can’t belong. Are we exclusionary? Absolutely.”

Jeffries said he thinks that including everyone would make his business boring.

“Those companies that are in trouble are trying to target everybody: young, old, fat, skinny. But then you become totally vanilla. You don’t alienate anybody, but you don’t excite anybody, either,” he told Salon.

While a specialty retailer like Abercrombie can’t be expected to appeal to everyone, the brand’s standard of beauty is quickly becoming stale.

Plus-sized is no longer a niche market: 67 percent of the apparel purchasing population fit that label, and the number is growing all the time.

For too long, this sizable and growing segment has been ignored,” writes Margaret Bogenrief at ACM Partners.Treated shabbily, ostracized by the “pro-skinny fashion world,” and seemingly discarded by designers, department stores, and retailers alike, plus-size fashion consumers, critics, and bloggers are taking back their spending and sartorial power and, in turn, changing both the e-commerce and retailing landscapes.”

Ignoring this “revolution” could be costly for businesses, Bogenrief writes.

More brands are featuring curvy, “real-sized,” models.

In addition to H&M’s Jennie Runk, Dove’s wildly popular “Real Beauty” campaign highlights women who aren’t as thin as traditional models.

But it’s unlikely that Abercrombie will ever sway from its image, Lewis told us.

“Abercrombie is only interested in people with washboard stomachs who look like they’re about to jump on a surfboard,” Lewis said.

Source

America’s “Most Wanted” Terrorist: An Open Letter From Assata

6 May

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My name is Assata Shakur, and I am a 20th century escaped slave. Because of government persecution, I was left with no other choice than to flee from the political repression, racism and violence that dominate the US government’s policy towards people of color. I am an ex-political prisoner, and I have been living in exile in Cuba since 1984.

I have been a political activist most of my life, and although the U.S. government has done everything in its power to criminalize me, I am not a criminal, nor have I ever been one. In the 1960s, I participated in various struggles: the black liberation movement, the student rights movement, and the movement to end the war in Vietnam. I joined the Black Panther Party. By 1969 the Black Panther Party had become the number one organization targeted by the FBI’s COINTELPRO program. Because the Black Panther Party demanded the total liberation of black people, J. Edgar Hoover called it “greatest threat to the internal security of the country” and vowed to destroy it and its leaders and activists.

In 1978, my case was one of many cases bought before the United Nations Organization in a petition filed by the National Conference of Black Lawyers, the National Alliance Against Racist and Political Repression, and the United Church of Christ Commission for Racial Justice, exposing the existence of political prisoners in the United States, their political persecution, and the cruel and inhuman treatment they receive in US prisons. According to the report:

‘The FBI and the New York Police Department in particular, charged and accused Assata Shakur of participating in attacks on law enforcement personnel and widely circulated such charges and accusations among police agencies and units. The FBI and the NYPD further charged her as being a leader of the Black Liberation Army which the government and its respective agencies described as an organization engaged in the shooting of police officers. This description of the Black Liberation Army and the accusation of Assata Shakur’s relationship to it was widely circulated by government agents among police agencies and units. As a result of these activities by the government, Ms. Shakur became a hunted person; posters in police precincts and banks described her as being involved in serious criminal activities; she was highlighted on the FBI’s most wanted list; and to police at all levels she became a ‘shoot-to-kill’ target.”

I was falsely accused in six different “criminal cases” and in all six of these cases I was eventually acquitted or the charges were dismissed. The fact that I was acquitted or that the charges were dismissed, did not mean that I received justice in the courts, that was certainly not the case. It only meant that the “evidence” presented against me was so flimsy and false that my innocence became evident. This political persecution was part and parcel of the government’s policy of eliminating political opponents by charging them with crimes and arresting them with no regard to the factual basis of such charges.

On May 2, 1973 I, along with Zayd Malik Shakur and Sundiata Acoli were stopped on the New Jersey Turnpike, supposedly for a “faulty tail light.” Sundiata Acoli got out of the car to determine why we were stopped. Zayd and I remained in the car. State trooper Harper then came to the car, opened the door and began to question us. Because we were black, and riding in a car with Vermont license plates, he claimed he became “suspicious.” He then drew his gun, pointed it at us, and told us to put our hands up in the air, in front of us, where he could see them. I complied and in a split second, there was a sound that came from outside the car, there was a sudden movement, and I was shot once with my arms held up in the air, and then once again from the back. Zayd Malik Shakur was later killed, trooper Werner Foerster was killed, and even though trooper Harper admitted that he shot and killed Zayd Malik Shakur, under the New Jersey felony murder law, I was charged with killing both Zayd Malik Shakur, who was my closest friend and comrade, and charged in the death of trooper Forester. Never in my life have I felt such grief. Zayd had vowed to protect me, and to help me to get to a safe place, and it was clear that he had lost his life, trying to protect both me and Sundiata. Although he was also unarmed, and the gun that killed trooper Foerster was found under Zayd’s leg, Sundiata Acoli, who was captured later, was also charged with both deaths. Neither Sundiata Acoli nor I ever received a fair trial We were both convicted in the news media way before our trials. No news media was ever permitted to interview us, although the New Jersey police and the FBI fed stories to the press on a daily basis. In 1977, I was convicted by an all- white jury and sentenced to life plus 33 years in prison. In 1979, fearing that I would be murdered in prison, and knowing that I would never receive any justice, I was liberated from prison, aided by committed comrades who understood the depths of the injustices in my case, and who were also extremely fearful for my life.

The U.S. Senate’s 1976 Church Commission report on intelligence operations inside the USA, revealed that “The FBI has attempted covertly to influence the public’s perception of persons and organizations by disseminating derogatory information to the press, either anonymously or through “friendly” news contacts.” This same policy is evidently still very much in effect today.

On December 24, 1997, The New Jersey State called a press conference to announce that New Jersey State Police had written a letter to Pope John Paul II asking him to intervene on their behalf and to aid in having me extradited back to New Jersey prisons. The New Jersey State Police refused to make their letter public. Knowing that they had probably totally distort the facts, and attempted to get the Pope to do the devils work in the name of religion, I decided to write the Pope to inform him about the reality of’ “justice” for black people in the State of New Jersey and in the United States. (See attached Letter to the Pope).

In January of 1998, during the pope’s visit to Cuba, I agreed to do an interview with NBC journalist Ralph Penza around my letter to the Pope, about my experiences in New Jersey court system, and about the changes I saw in the United States and it’s treatment of Black people in the last 25 years. I agreed to do this interview because I saw this secret letter to the Pope as a vicious, vulgar, publicity maneuver on the part of the New Jersey State Police, and as a cynical attempt to manipulate Pope John Paul II. I have lived in Cuba for many years, and was completely out of touch with the sensationalist, dishonest, nature of the establishment media today. It is worse today than it was 30 years ago. After years of being victimized by the “establishment” media it was naive of me to hope that I might finally get the opportunity to tell “my side of the story.” Instead of an interview with me, what took place was a “staged media event” in three parts, full of distortions, inaccuracies and outright lies. NBC purposely misrepresented the facts. Not only did NBC spend thousands of dollars promoting this “exclusive interview series” on NBC, they also spent a great deal of money advertising this “exclusive interview” on black radio stations and also placed notices in local newspapers.

Like most poor and oppressed people in the United States, I do not have a voice. Black people, poor people in the U.S. have no real freedom of speech, no real freedom of expression and very little freedom of the press. The black press and the progressive media has historically played an essential role in the struggle for social justice. We need to continue and to expand that tradition. We need to create media outlets that help to educate our people and our children, and not annihilate their minds. I am only one woman. I own no TV stations, or Radio Stations or Newspapers. But I feel that people need to be educated as to what is going on, and to understand the connection between the news media and the instruments of repression in Amerika. All I have is my voice, my spirit and the will to tell the truth. But I sincerely ask, those of you in the Black media, those of you in the progressive media, those of you who believe in truth freedom, To publish this statement and to let people know what is happening. We have no voice, so you must be the voice of the voiceless.

Free all Political Prisoners, I send you Love and Revolutionary Greetings From Cuba, One of the Largest, Most Resistant and Most Courageous Palenques (Maroon Camps) That has ever existed on the Face of this Planet.

Assata Shakur Havana, Cuba

Source

Mountain Dew Pulls Terrible Racist Ad

3 May
Tyler, the Creator Photo by Frazer Harrison/Getty Images

Tyler, the Creator
Photo by Frazer Harrison/Getty Images

By 

Mountain Dew recently released three new ads featuring a crazed goat voiced by rapper Tyler, the Creator, who was also the mastermind behind the commercials. The goat is seen attacking a waitress after she gives him the soda, fleeing a cop after getting caught with a car trunk full of the soda, and then threatening that waitress from behind the window of a criminal lineup after his arrest. That final ad has now been pulled by the beverage company amidst howls that it is racist and misogynistic. And those howls were right. What happened?

In the ad, the waitress, covered in bandages and hobbling on crutches, is asked by the detective to identify her assailant from a lineup of several black “thugs” and the goat. “You shoulda gave me some mo’,” he sleazily whispers to her, supposedly in reference to the soda. “Keep yo’ mouth shut,” he continues as she screams, frightened. “I’mma get outta here and I’mma do you up.” Such misguided attempts to make fun out of violence against women really have no place in commercials, as should be entirely obvious. What’s more, the ad reinforces racist stereotypes about black male aggression. Tyler’s manager, in a statement defending the rapper’s intentions, refers to his client as someone who “grew up on Dave Chappelle.” So did I. But Chappelle used a half-hour show and occasional hour-long comedy specials to get his (insightful, sometimes controversial) points across. Not 60-second TV spots pushing soda.

If you’re familiar with Tyler, the Creator, the face and leader of the hip-hop collective Odd Future, you know that shock and offense are the tools of his trade. Known for his violent lyrics (“You’ll see the meaning of stalking/ when I pop out the dark to find you/ And that new dude that you’re seeing with an attitude/ Then proceed to fuck up your evening”), the rapper is committed to crossing boundaries of taste and decency. “I’m not homophobic,” he once said of his music, “I just think ‘faggot’ hits and hurts people.” The rapper confounds critics, who have debated whether he’s a smart, intuitive artist, or a vacuous provocateur. I tend to the latter opinion. We can debate that. It’s a good argument for critics to have. And Tyler the Creator can create the music and “art” he wants to create. We don’t have to like it.

But when a corporation like PepsiCo—whose ad-makers were surely aware of Tyler’s music beforehand—decide to exploit that button-pushing for their own money-making ends, they deserve to be called out for it. Tyler tweeted in March: “They let my stupid ideas come to life, thanks Dew!” And they are indeed pretty stupid ideas. Everything in the ad is left on the surface, unexamined. The frightened, beaten white woman. The goat, coded as black, due to the “gangsta” vernacular it employs.

Perhaps PepsiCo were as ignorant as the people behind Ashton Kutcher’s Popchips ad, in which, for reasons still unknown, the actor donned brownface and a strained Indian accent. Ignorance is the go-to excuse companies employ when called out for their foolishness. And maybe they assumed that because Tyler himself is black, the ad itself wouldn’t be deemed racially offensive. (If so, that was a terrible and wrongheaded assumption to make.) What seems more likely is that they knew what they were in for and wanted to spark some controversy—the better to sell their soda.

Perhaps PepsiCo accomplished that. The other two commercials that are meant to precede the pulled ad are still in rotation. And those stories put the final ad into better context—but they don’t redeem it. Hopefully, other companies will think twice before giving birth to any more of Tyler’s empty ideas.

Update, May 2, 2013: This post originally included video of the three ads for Mountain Dew by Tyler the Creator. PepsiCo has had them removed.

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Celebrate International Workers’ Day 2013!

1 May

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Today we celebrate May Day, also known as International Workers’ Day, a holiday celebrated by working people worldwide.

This day began in commemoration of the 1886 Haymarket Massacre in Chicago, where police fired upon workers striking for an eight-hour-day. Since then it has become a global celebration of the labor union movement as well as the economic and social gains made by workers.

Without labor, nothing is built, nothing prospers, nothing grows. Wealth, culture, technology, food, furniture, cars, houses, monuments—the workers have made all these things. All development since the beginning of history has been the result of human labor. The first historical act by a human being was production.

Despite this, this continual talk about the nonexistent “middle class” coming from the television has caused a loss of class identity among the American people. We live in an age where the phrase “working class” is a smear.

Let us create and consolidate organizations of workers to continue the legacy of May Day. The workers in every country, including America, must combat layoffs and rising unemployment while fighting for better working conditions, social and political rights, respect, a living wage and social support for the basic needs of other workers. Through its actions the working class is able to paving the way for the revolutionary transformation of the whole society.

Let us make May Day, 2013 a day to reinforce our revolutionary and independent spirit through unity and struggle. The age of working people having pride and self-confidence has begun!

127 years of May Day!

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MAY DAY IN CHICAGO

It was a sunny and unseasonably warm day in Chicago last Wednesday as upwards of 5,000 people through the downtown streets in celebration of May Day and in order to demand immigrant rights and an end to forcible deportations.

Organized by the Chicago May Day Coalition, an alliance spearheaded by several Latino, immigrant’s rights, and labor organizations; and including a number of religious and social justice groups, the 2013 May Day March and Rally was the latest in a series of May Day events in Chicago which, not only commemorate the sacrifice and the legacy of the Haymarket Martyrs; but, also strongly focus on immigrant workers’ rights and struggles. The largest and most successful of the annual marches was the 2006 march when an estimated one million workers of all nationalities marched across town and gathered in the Loop to demand an end to the deportation of immigrant workers.

This year’s May Day Coalition had issued the following statement (in Spanish and English) before the march:

Primero de Mayo – May Day
Día Internacional de los Trabajadores -
International Workers Day

Los trabajadores inmigrantes en Chicago lucharon en 1886 por la jornada de 8 horas de trabajo.
Los trabajadores inmigrantes derrotamos en 2006 la propuesta del Partido Republicano de volver un crimen federal no tener papeles en Estados Unidos.
¡Este año, los trabajadores inmigrantes tenemos que conseguir la ¡LEGALIZACION DE TODOS los indocumentados y tenemos que PARAR LAS REDADAS!

¡YA ES HORA!

El Primero de Mayo de 2013, Día Internacional de los Trabajadores, ningún trabajador internacional debe trabajar; ¡VAMOS TODOS A MARCHAR!
Vamos a marchar por la legalización, contra el cierre de las escuelas públicas, por el aumento del salario mínimo; vamos a marchar con los sindicatos, con las organizaciones de barrio, con los clubes de oriundos.
La cita es el miércoles Primero de Mayo en el Parque Unión (Ashland y Lake), a las 2 de la tarde, para comenzar a marchar a las 3 de la tarde a la Plaza Federal (Jackson y LaSalle). Mítin en la Plaza Federal a las 4 y media de la tarde.

May Day – International Workers Day

Immigrant workers in Chicago fought in 1886 for the 8 hour workday. We won!
Immigrant workers in 2006 fought against Jim Sensenbrenner’s bill to make a federal crime t olive in the United States without immigration papers. We Won!
This year, immigrant workers have to win LEGALIZATION FOR ALL and we have to STOP DEPORTATIONS!

This Is The Time!

On May Day 2013, International Workers Day, No International Worker will go to Work… WE WILL ALL MARCH FOR IMMIGRATION REFORM!
We will march for legalization for all International workers in the US; we will march against public schools closings; we will march to raise the minimum wage; we will march with the labor unions, with community and neighborhood organizations, with hometown associations.
We will meet on Wednesday, May First, at Union Park (Ashland and Lake), at 2 pm, and we will march at 3 pm to Federal Plaza (Jackson and LaSalle). Rally at Federal Plaza at 4:30 pm.

The march itself was energetic, but generally peaceful – according to official sources only a handful of arrests were made. Although the strongest demand voiced at that the march was for an end to deportations, and for full legalization of undocumented workers, slogans addressing various issues such as the Chicago School closings, police violence, and the ongoing war in Afghanistan and US intervention in the Middle East were also raised. At the conclusion of the march, a mass rally was held at Daley Plaza which featured addresses by immigrant’s rights and labor representatives, and US Senator Dick Durbin (D).

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Islamic Cleric Issues Fatwa Allowing for Syrian Rebels to Rape Non-Sunni Women

24 Apr

syria03_s640x404By Cheryl K. Chumley

An Islamic cleric has cleared the path for rebels in Syria, who are trying to oust President Bashar Assad, to rape women, so long as they’re non-Sunni.

Salafi Sheikh Yasir al-Ajlawni, who hails from Jordan but who lived in Damascus for 17 years, sent a message via YouTube: It’s a “legitimate fatwa” for Muslims waging war against Mr. Assad and trying to put in place a Sharia government to “capture and have sex with” Alawites and other non-Sunni, non-Muslim women, Human Events reports. Mr. Assad is part of the Alawites sect.

In the video, the cleric called non-Muslim women by their Arabic term, “melk al-yamin,” Human Events reports. The term is from the Koran and refers to non-Muslim sex slaves, Human Events says.

This isn’t the first time Islamists have called for the raping of women.

A preacher in Saudi Arabi, Muhammad al-Arifi, sent forth a fatwa a few months ago giving jihadi fighters the right to have “intercourse marriage” with Syrian women they caught, and for that act to take enough time “to give each fighter a turn,” Human Events reports.

Source

Editorial: We Went to a Men’s Rights Lecture in Toronto

24 Apr

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And We Discovered that They’re a Bunch of Losers

By Brad Casey

In November of last year the University of Toronto hosted a lecture by Dr. Warren Farrell, a divisive figure who has been described simultaneously as a sage of the men’s movement and a rape apologist. On the night of the lecture a group of students barred the doors of the lecture hall in protest while chanting, “No hate speech on campus.” Police were called, the situation was brought under control and the lecture went on as scheduled. Another lecture took place in March of this year, this time an overly critical look at feminist studies by Janice Fiamengo in which she described the discipline as “intellectually incoherent and dishonest.” Again, protesters were on hand waving placards and this time a fire alarm was pulled but, once more, the lecture went on as scheduled. These controversial lectures were organized by a student group called the Canadian Association for Equality or CAFE for short. CAFE has come under fire from student groups and media who not only disagree with their actions and ideology but have associated them with the extreme, vitriolic American men’s rights website A Voice For Men. Where AVFM is upfront and open about its hatred for feminism, calling them “rape farmers,” CAFE takes aim at feminism with misleading information and careful rhetoric, barely ever using the word “feminist” itself.

CAFE has sprung up in several campuses across central Canada in the past year. They have groups on university campuses in Guelph, Montreal, Ottawa and Peterborough as well as two Toronto groups and off campus groups in Ottawa and Vancouver. Most recently, Ryerson University caught a controversial mix of praise and indignation for banning the group from their campus. CAFE claim to be “committed to achieving equality for all Canadians” and identify as a human rights group who focus on men’s issues. However, despite their claims or how they identify, the events which CAFE have been planning have been covered to an unusually extensive degree by A Voice For Men.

But who are A Voice For Men and why do they care about Canada? AVFM is run by a man named Paul Elam and provides a forum for vitriolic hatred against women and feminists. The website was once labeled a hate site by virus software Norton Symantec, which may have been a mistake—but isn’t completely unjust. Their coverage of CAFE organized events includes extensive videos and articles about the Toronto lectures with a focus on painting event protesters as violent, loudmouth, radical feminists whose goal is to destroy the rights of men. They’ve even gone so far as to post an entire article on one of the protesters featuring her full name, a picture of her face with the word “bigot” below, as well as screen shots of her Facebook and Twitter posts. They also added this girl to register-her.com, a website AVFM own in which they name women they allege to be bigots (whatever that means) and “female rapists,” the majority of which are women accused of or found guilty of statutory rape. The website is less about men’s rights and more about anti-feminist ideas—and the imaginary monsters which those ideas create.

I spoke with Toronto’s own CAFE board member and spokesperson Iain Dwyer. I asked him about the alleged association between CAFE and AVFM. He told me that although he is aware of AVFM, has spoken with website owner Paul Elam, and has been a speaker on one of their radio shows—CAFE is not directly associated with AVFM. He claimed he didn’t agree with what AVFM was doing in relation to the lectures CAFE organized. However, when I asked why he hasn’t addressed that disapproval publically or on the CAFE site, he told me he has but couldn’t remember in what article he’d said such things. The only mention of A Voice For Men I could find on the CAFE website came from this article in which they accuse another media outlet of “quote mining.” I emailed him and asked for the exact article and did not receive a response.

Aside from any alleged association with AVFM, CAFE, while framing itself as a human rights group, presents arguments for men’s issues in a deceivingly meticulous way. For example, in a CAFE newsletter they claim that suicide rates in Canada are higher for men than they are for women, which is true. Yet they don’t mention that suicide attempts by women are three to four times higher and are often linked to sexual abuse. I asked Dwyer during our conversation why his group focuses only on the statistics of men if they’re trying to promote human rights and create equality. Dwyer told me he doesn’t see the statistics for women in these issues to be relevant. When I asked him if he thought maybe he might be addressing only part of the picture and not the whole, skewing facts to his fit his own perspective, he said, “I don’t think it’s that big a part of the picture.” In regards, specifically to the women’s attempted suicide rate he said that, “part of the reason why the successful suicide rate for women is lower is that they are more willing to come forward and ask for help.” Which, if I might editorialize, makes no sense. If it were socially acceptable for women to come forward and ask for help, wouldn’t it follow that there would be less suicide attempts? If CAFE were concerned with human rights and equality these things would be their concern as well. Their disconnect regarding this makes their “human rights” and “equality” claims suspicious.

On April 4th CAFE organized a lecture by two speakers Dr. Katherine Young and Dr. Paul Nathanson titled, “From Misogyny to Misandry to Intersexual Dialogue,” in which the speakers were to discuss a supposed hatred for men inherent in our culture (basically the mirror opposite of misogyny) that they call “misandry.” I went to report on the lecture and you can see all the crazy photos I took at the top of this article. There was a good amount of tension because CAFE stated that the protesters were planning a “militant response. There were many protesters there however they weren’t centralized and only one contingent used the word militant: an anarchist website called Lynchpin. There was also a lot of paranoia, on the side of men’s rights activists, as many of them walked around with video cameras—presumably in part to defend themselves in a court of law much like our Russian friends do with their dash-cams. The protesters did their job, interrupting the lecture by pulling the fire alarm and delaying it temporarily.

I counted roughly sixty people who stayed to attend the lecture after the impromptu fire drill, five of which were women. I met some men who were ready to commend the speakers before the lecture started. I met some other men who were there because they were confused about how to be a man and were looking for discussion or answers. Then there were some other dudes who were there out of curiosity with no idea what to expect. You can see the lecture in its entirety at this link, as well as the Q&A here, but here are some of the points made by the speakers:

  • The fact that there is a Violence Against Women Act in the US is an example of how misandry exists because it assumes there is no violence against men, despite the fact that the act uses gender neutral language.
  • Misandry can be subtle. As an example, it was pointed out that at the end of an episode of Antiques Roadshow a woman who couldn’t sell her portrait of a man said, “Well, I guess you can’t find a good man anywhere.”
  • People who don’t accept the existence of misandry are described as alpha males who have jobs and are well off. It’s the people who are disenfranchised and vulnerable who accept the existence of misandry.
  • When asked how women have power in society, these answers were given: Through the vote. They can work as professors and lawyers. They can be educated. They can take entry level positions. There is power in the home. Women have the power to shame men.

When I walked into the lecture I was under the impression that CAFE, AVFM and men’s rights activists are something that we in the media should not give attention by discussing because their ideas—since they’re really dumb. However, actually going to one of their lectures, I saw the growing presence of CAFE as a growing problem in Toronto, and the rest of Canada, that needs addressing. Men’s issues are important, and if people want to talk about them they should. We should be able to openly discuss aggression in men, male sexuality, cultural expectations, justice issues, et al. But groups like AVFM, CAFE and the speakers they schedule serve only to promote anti-feminist ideas and hatred of women at a time when rape and sexual abuse against women is a pervasive, cultural problem that requires immediate addressing.

Previously:

Why Men’s Rights Activists Are Celebrating the Brian Banks Case for the Wrong Reason

A Jailbait Loving Perv Destroyed Amanda Todd’s Life

Inside Anonymous’s Operation to Out Rehtaeh Parsons’s Rapists

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Of Flags & Butter: An Analysis of American White Supremacy Through Symbols

23 Apr

confederate butter

American racism and white supremacy is not limited to the physical realm, but is also a mental phenomenon – it is possible for the mind to be colonized by racist and white supremacist ideology, just as it is possible for entire nations and peoples to be colonized and occupied by foreign powers. The ideological superstructure of a nation can thus be used as a weapon by a dominant racist ideology in order to reinforce the rule of a dominant set of ideas; those belonging to the ruling class of society which benefits from the status quo of institutionalized racism against non-European groups and modes of thought. Examples of this use of prominent symbols in the continuing process of racial objectification are the issues regarding display of the Confederate flag and the “Indian maiden” mascot for Land O’Lakes brand butter. The battle flag of the Confederate States of America and the logo of Land O’Lakes demonstrate the use of symbols to perpetuate and reinforce white supremacy in the realm of ideas through the technique of racist stereotyping and whitewashing of history, respectively. Both examples are important symbols of race that have their roots in historical events, but remain relevant to contemporary Americans.

Native scholar and activist Ward Churchill aptly describes perpetuating and implementing a white supremacist agenda through the spreading of such symbols in his book, From a Native Son: Selected Essays on Indigenism, 1985-1995. “As was established in the Streicher precedent at Nuremberg, the cause and effect relationship between racist propaganda on the one hand and genocidal policy implementation on the other is quite plain” (Churchill 450). He mentions specifically that “Land-o-Lakes [sic] finds it appropriate to market its butter through use of a stereotyped image of an ‘Indian Princess’ on the wrapper” (Churchill 450). Stereotypical and degrading images of racial minorities have been used to sell products in the United States for centuries, serving the interests of the capitalist class by selling the products themselves and reinforcing white supremacy through the use of images as an added bonus. As these stereotypical images are often associated with products that people have come to know and love, discussing the racist implications of the images and logos themselves remains a touchy subject. From Uncle Ben and Aunt Jemima to Chiquita Bananas and the recent controversial Brooklyn restaurant selling Obama Fried Chicken, food commodities do not stand above promoting stereotypes and reinforcing white supremacy in American society. Racist imagery and symbols are visible everywhere, one primary example being right in the dairy section of your local grocery store – the Land O’Lakes butter mascot known as the “Indian maiden.”

Land O’Lakes Inc. itself is based in Minnesota, the home territory of the fictional Native woman Minnehaha and the real-life legend Hiawatha. Land O’Lakes decided in 1928 to capitalize on this history to sell their product, and have resisted many attempts and petitions by activists to change their logo. The “Land O Lakes” logo on their butter and other products features the famous image of a Native American women on her knees in a servile manner presenting the butter to the customer. The Native woman herself is in a traditional buckskin outfit with beaded embroidery, with two braids in her stereotypically long, straight black hair, and also wear a headdress with feathers sticking upwards. She bears a bright and cheery smile as she presents the product. The background of the logo features lakes and pines in a relaxing natural setting. The image itself is well-known and widely spread. The Land O’Lakes company is one the largest producers of dairy products such as butter and cheese in the United States, and the logo featuring the Native woman has been a mainstay of their butter’s packaging since 1928. Despite controversy, they have repeatedly refused to change it. What message does the content of the logo itself send?

The appearance of the “Indian maiden” owes more to stereotypes of Native peoples and culture promoted in the media and Hollywood than it does any reality of the Native nations that inhabited the plains of North America. The name itself “Land O Lakes” comes from a phrase used by European settlers to describe Minnesota – the land of ten thousand lakes. The name used by the company for this logo is the “Indian maiden,” a term deemed derogatory today, with most Natives preferring the terms “Native peoples” or “first nations.” The term “Indian” to mean the Indigenous nations of the Americas is based upon the European settlers’ mistaken belief they had landed in the West Indies. The design of the logo on Land O’Lakes butter exploits racist stereotypes of Native American culture and the mascot’s servile pose serves to place both Natives and women into a position of servitude to the customer, presenting them with a product as a servant would. The kneeling of the “Indian maiden” clearly puts her in a position of service to a higher power.

Every aspect of the Native woman in the logo is based on American stereotypes of Natives, from her animal skin outfit and beads, to her headdress and hair style, and even the to the idea of the slender, cheerful and naive Native princess character, epitomized in other infamous portrayals of this archetype such as the wildly inaccurate adaptations of the story of Pocahontas. The wide smile donned by the woman in the logo serves an ideological purpose as well, quite literally putting a smile on a history of ethnic cleansing and genocide of Natives. The image of the Native woman offering the butter in a servile pose is offered as a positive image, associated with a widely-consumed food product. It amounts to dehumanization of Natives and women and the further stereotyping of an entire culture, all for the purpose of selling a commodity. In this equation, someone is clearly benefiting from having descendents of Europeans ignorant about Native Americans.

The Land O’Lakes logo clearly promotes a simplistic characterization of both the history and the present of Native Americans. The efforts at cultural genocide by the contemporary United States government and U.S. companies are undeniably “concerted, sustained, and in some ways accelerating effort has gone into making Indians unreal” (Churchill 450). White supremacy does not have to be such an overt practice as vocally advocating genocide – why bother with such incriminating statements when actions speak louder than words? Propaganda through the use of symbols such as these can influence perception and opinion more effectively in a thousand subtle ways during everyday activity. Consciously or unconsciously, these images help shape our views of reality, sometimes on a mass scale. “Some of the most common stereotyping traps are various forms of romanticization; historical inaccuracies; stereotyping by omission; and simplistic characterizations” (MediaSmarts). The issue of the racist or chauvinist nature of such symbols is by no means a small issue. Symbols are powerful tools to communicate messages in a compact form, including messages of stereotypes and white supremacy.

The article “Common Portrayals of Aboriginal People” demonstrates the influence of such widely consumed media: “[f]or over a hundred years, Westerns and documentaries have shaped the public’s perception of Native people” (MediaSmarts). The Land O’Lakes butter logo can be understood in the context of its historical roots; that of both physical genocide against Native Americans and the cultural genocide within the mental realm. Even more troublesome is the origin of the Native princess archetype in the first place. “The Indian Princess is the Native beauty who is sympathetic enough to the white man’s quest to be lured away from her group to marry into his culture and further his mission to civilize her people” (MediaSmarts). From examining the logo, we can see that the composite imagery presented on Land O’Lakes butter falls within the criteria of this archetype.

Another example of a popularized and hotly debated symbol of racism is the infamous battle flag of the Confederate States of America, an unrecognized separatist state that existed from 1861-1865 in the southern slave states which declared their secession from the United States, has been the source of strong controversy and debate on the nature of symbols in perpetuating racism. Since the end of the American Civil War, use of the flag has continued, both in the form of personal use of the Confederate battle flag and the use of variant flags with the “stars and bars” and battle flag design as basis for the state flags of Southern U.S. states, such as Mississippi and Georgia, which were once part of the pro-slavery Confederacy.

Despite the flag’s history of being the battle standard for the slave states, “the flag is seen by some Southerners simply as a symbol of Southern pride, it is often used by racists to represent white domination of African-Americans” (Anti-Defamation League, Hate on Display). The Anti-Defamation League (ADL) classifies the flag as a general racist symbol and a common standard to use for racist and white nationalist groups who believe in a revanchist South. The manifestations of this phenomenon are contemporary but once again rooted in the historical context from which they arose. The design is a dark blue St. George’s Cross on a red field. The flag’s stars represent the states of the Confederacy. The popularized flag is not the state flag of the Confederacy, but rather the flag of the Army of Northern Virginia, the primary military force for the Confederacy in the Eastern Theater of the Civil War. This Army of Northern Virginia battle flag was also adopted by many other Confederate military units which fought in the Civil War. The flag, therefore, is not a governmental or official flag of the Confederacy, but specifically a military standard, often being called the “Battle Flag.” In Germany and many other countries, display of the Nazi swastika and other fascist symbols has been outlawed except for scholarly reasons. This option should be considered in an American context in order to suppress the intentional glorification of slavery and racism.

The Confederate flag is undeniably a racist symbol, not primarily a cultural one. Many hate groups such as the Ku Klux Klan use the Confederate battle flag as a symbol of white supremacism, and southern states have chosen to display variants based on the Confederate flags on state property. The historical role played by the military flag in question addresses a history of the American continent that is seldom told and might undermine the common perception of the United States as a bastion of freedom, democracy and justice in the world. This being the case, there is a historical falsification of the Civil War being promoted here. After the end of the Civil War, groups like the KKK unleashed a campaign of racist terror across the American South during Reconstruction. There is little attention given to these days, or to how widespread institutionalized racism was and is in the United States, and myths of a “post-racial society” abound.

Historical revisionists and Southern nationalists, as well as various neo-Nazi and white nationalist groups, now weave together stories of the Ku Klux Klan as a benevolent human rights organization, of the South’s independent spirit, and, most of all, of the supposed social and racial progress of the system of the Confederate States of America. The entire exercise of pretending to be uncertain about the racist implications of the Confederate flag only serves to muddle the issue of America’s slave history even more. The dominant ideology, to exist, must perpetuate the myth that the United States of America ever saw the emergence of white supremacy as an institution, never fought a war over slavery, never failed at Reconstruction and usher in the Jim Crow laws, and doesn’t have a problem with racism today. The main feelings evoked by the display of the Confederate flag are prejudicial and therefore the symbol itself must be considered to promote discrimination. Even when viewed by those with no obvious prejudice, the symbol encourages stereotypical and racist views.

The history of the Confederate States of America is undeniably connected with slavery and oppression of Africans. Some people may claim the flag represents the Southern heritage. But for black Americans, the flag symbolizes a dark period of history filled with slavery, racist terrorism, lynching, oppression and racial apartheid, all approved at the highest levels of the American government. As has been demonstrated, the Confederate battle flag never actually represented the Confederate government. The many versions of Confederate flags depended on the region they were used in and what Southern regiment they represented. The blatant waving of the so-called “rebel” or “Dixie” flag, a flag of bloodshed and war, a battle flag specifically designed for violence in defense of slavery, cannot help but encourage racist attitudes.

Both the Land O’Lakes logo and the Confederate battle flag are symbols which hold the power to communicate racist messages. Part of the cultural genocide in the United States for such oppressed groups is the denial of any continuing reality of unconscious racism and white supremacist thought. The symbol has the greatest capacity to influence perceptions and attitudes in the South. The meaning of the Confederate flag is not limited to history or fetishization of a particular “heritage,” but is far more complex. Advocates of such symbols as the flag’s display may argue that to outlaw or forbid their display may in of itself be whitewashing of the history of slavery and downplaying the significance of the Civil War. However, since these particular legal measures against such hateful imagery in countries such as Germany include display and recording for scholarly and historical reasons, the most emphatic proponents of display the symbol can reasonably be expected to have much darker motivations.

On the one hand, you have the Land O’Lakes logo, which appears to be a bright, warm and generous depiction of a Native woman offering butter but hides one example of many of white supremacy in American culture, and on the other, you have the militaristic battle flag of the Confederate Army of Northern Virginia, aggressively emblazoned with its signature red and dark blue, being justified as heritage. In both cases a rather insidious agenda of embedding white supremacy into such innocent, appealing or romanticized symbols can be discerned. There can be no assertion these symbols go without much notice – the Land O’Lakes logo with the “Indian maiden,” as she continues to be referred to by the company, has continued to adorn all their products. The Confederate flag continues to be the basis for the flags of more than a dozen U.S. states and the defining symbol for the white nationalist movement in the U.S. Although both symbols can be considered more contemporary manifestations, by no means can it be said that the many years since their origin have reduced their importance, meaning or potency as symbols.

When discussing the potential racist impact of these symbols, the issue that is often skirted and ignored in favor of individualistic reasons of personal motivation and individual freedom is that of “color blind” racism. The claim that these symbols can be divorced from the material conditions of colonialism that gave them birth owes its existence to the idealist idea of equal discourse in the context of a European-dominated society, and this relies on faith in the idea of American “color blindness” or “post-racial society” to imagine equal opportunity discourse between racist ideas, when in reality, discourse in the United States is not equal for each race and will invariably produce unequal results. The idea that the game being played is absolutely fair is an idea that benefits the party that’s winning, but the winners and the losers in American society are not usually emphasized by discourse as long as the competition can simply be deemed to be fair. The attempts to address the issues that these symbols raise without getting into the question of racism, or through the lens of “color blindness,” are really just ways to avoid acknowledgment of the very real racial discrimination in American history as well as modern-day America. In practice, this amounts an intentional failure to acknowledge white supremacy, and must be viewed in objective aid of the perpetuation of white supremacy. If humanity is ever to create a world where such stereotypes and racist imagery don’t shape our reality, we must call out white supremacist imagery for what is truly is.

Sources

Anti-Defamation League. (n.d.). Hate on Display: A visual database of extremist symbols, logos and tattoos. (n.d.). Retrieved from
http://www.adl.org/hate_symbols/racist_confederate_flag.asp

Churchill, W. (1999). From a Native son: selected essays on Indigenism, 1985-1995. (p. 450). South End Press.

MediaSmarts. (n.d.). Common Portrayals of Aboriginal people. Retrieved from
http://mediasmarts.ca/diversity-media/aboriginal-people/common-portrayals-aboriginal-people

Why Socialism?

16 Apr

by J. Bialek

The spectre which once haunted Europe long ago in 1848, materialized in corporeal form in 1917 and was seemingly exorcized in 1991 has returned in force. This time the “spectre of communism” is haunting the entire world. In 1848, Karl Marx and Friedrich Engels published the Manifesto of the Communist Party, also called The Communist Manifesto, in order to explain to the population at large the general beliefs of communists, and to differentiate communists from liberals and other social movements which existed during that revolutionary era.

Today it cannot be denied that we are once again living in a revolutionary era. As capitalism continues to degenerate, demonstrating with each passing day that it has outlived its usefulness to the vast majority of humankind, we see violent explosions of popular rage, ranging from peaceful demonstrations to chaotic riots. The ruling class and its “free” press would have us believe that even in these dark times progress is being made. We have the Arab Spring, a series of revolutions supposedly made possible thanks to the help of the Western-developed Twitter and Facebook. The Occupy protests, which complained of a media blackout during its infancy, soon managed to capture the attention of the world and to make its mark on the year 2011. As the media would have it, all that is necessary to solve the ills of the world are “democratic” revolutions in certain countries such as Egypt, but not in others such as Saudi Arabia, Bahrain or Yemen, and of course maybe a little more participation for “the little guy” in American politics. While the press has in recent years admitted that there are some flaws in the global economic system, those who have been paying attention since the start of this crisis might have noticed an explosion of increasingly shrill anti-communist propaganda.

The renewed interest in Marx and his theories, along with a rising tide of dissatisfaction and nostalgia for pre-1989 life within the former Eastern Bloc nations and the ex-U.S.S.R., has clearly sent chills down the spines of Europe’s elite. Their message could not be more clear. On one hand the media concedes that something is broken with the capitalist system, but on the other hand it warns the working class not to consider alternatives to capitalism. They are once again trying to exorcize this spectre that is haunting them, and indeed terrifying them; they insist that the working class limit their protests against the system so as to fit within the boundaries established by the ruling class. For them the greatest tragedy would be the rejection of the slogan that there is no alternative to capitalism and the assumption that mankind has reached its peak of societal evolution in the system of free markets and commodity trading. So here we are again, so far from 1848, and communists are again compelled to disclose their ideas and distinguish themselves from all other factions who claim to have a solution to our present crisis.

In these times of crisis it comes as no surprise that working people find themselves faced by a large number of proselytizers from a wide spectrum of ideological backgrounds preaching the superiority and explanatory power of their ideas. Each has an explanation as to why we are in this crisis today and a set of proposals which can supposedly solve the problem. In this marketplace of ideas, Marxists cannot pretend as though we sit above the fray, treating our theory as some kind of esoteric revealed knowledge in a manner similar to many of those aforementioned ideologues. We have an explanation, a theory, but what sets us apart is not simply our assertion that these are true, but rather that what we are truly offering is not so much a set of pre-packaged answers which constitute some kind of universal truth, but rather a methodology of analysis which allows people to find what can reasonably be judged as true.  This is not to state that we do not believe in the correctness of our theories, but that Marxism is a living theory to which we add our observations and experiences year after year, rejecting that which has been found to be no longer accurate and adopting that which is relevant and observable.

Other ideologies will claim that our problems stem from lack of regulation, too much regulation, the Federal Reserve, hierarchical authority, the Illuminati, the breakdown of the family, “multiculturalism” and a whole host of other scapegoats either real or imagined. By contrast, while Marxist analysis has identified certain laws or truth about the history of human society and the capitalist system, it is up to us in modern times to apply this analysis to our changing world, and to come up with answers based on our analysis rather than simply accepting some alleged axioms and then setting about to envision our ideal world. In this sense, Marxism does not reject all ideas outside of itself; in fact it does acknowledge the validity of many other ideas or concepts. However, Marxists see in many of these other ideological strains the neglect, either by accident or design, of certain factors which, without being accounted for, cause these other ideological analyses to be lacking and one-sided.

If we consider as an example neo-classical or “mainstream” economics, we cannot fault its proponents for ignoring class struggle, denying the existence of exploitation, and not dealing with the question of creating a more egalitarian, just society. Neo-classical economics was never intended to deal with these matters, and indeed, a common answer to questions about inequality and social injustice under capitalism is that these problems are outside the realm of economics, which of course means neo-classical economics, and that these are issues for sociologists to discuss. Marxism, on the other hand, sees all things in the world as being interrelated; any effect can have potentially infinite causes and any cause can have potentially infinite effects. This is important to keep in mind when one encounters a common straw man argument against Marxism, such as the claim that Marxism is “economic determinism,” or that Marxism sees class struggle as the main focal point of all human history. Marxism sees many factors influencing human society. On the other hand, class has been, via observation of history, a crucial factor in understanding inequality within society, and thus if one wants to change society in order to eliminate inequality and exploitation, Marxist theory says we must take this into account as a crucial factor. Of course, if one is not interested in changing society in such a way that deals with these problems, then class isn’t so important. Every individual who professes a political ideology insists that they want a more just society, but justice to the worker differs greatly from the justice of the owners of capital.

For the sake of argument, let us assume a position that declares the world as it is to be unjust, and in need of a significant change. From this starting point, let us now deal with the questions, “Why socialism? Why do we need revolution and why can’t we do something else?” For practical purposes this text will deal primarily with “left-wing” objections to socialism under the assumption that bearers of such arguments are at least sympathetic to ideals such as social justice and equality. However, while they really deserve to be dealt with in separate articles, we will have a look at some objections coming from the right and even the far-right. Right-wing reactionaries have a history of clothing their arguments in populist language so as to propagate their message among otherwise unsuspecting people who would never give them the time of day if they knew exactly who they were dealing with.

A word of caution – the reader should not assume that what follows is a false dichotomy insisting that Marxism is the only path out of the current crisis. Crisis is both inherent and cyclical in capitalism, and thus we can assume that the current crisis will eventually work itself out. This process may be violent, and in the end yesterday’s winners may be tomorrow’s losers, but the system will go on. It is important to understand that a system’s ability to perpetuate itself isn’t necessarily a merit; it only means that humans simply do not give up and resign control over their society. What this text argues is not simply “socialism or else,” but rather that while other solutions may have progressive and positive outcomes, so long as capitalism and its core contradictions are not dealt with these same painful effects will only return a few years down the road. Furthermore, these ad hoc solutions will not resolve some of capitalism’s cruelest effects such as starvation, war, imperialism, death due to preventable diseases, and the like. The second thing this text will not attempt to do is try to play a logical game so as to lead the reader to the idea that Marxism is “right” based on formal reason alone. If one does not see inequality or exploitation as morally wrong or at worst a necessary evil, no amount of logical arguments can convince them that socialist revolution is necessary. Logic dictates that those who stand to benefit from the system as it is are likely to defend it.

Why do we need revolution? Why can’t we fix the problem through the electoral system? You have to work within the system to make changes otherwise you’re just a dreamer who’s wasting everyone’s time.

Here we have typical arguments from lifelong supporters of the Democratic Party. They acknowledge that they too are disappointed in their hero Obama, but they warn us that things will be much worse under a Republican president. When we express our disapproval of Obama, they accuse us of being dreamers and spoiled children who are now throwing a fit because we didn’t get everything we wanted from the president. Communists find this argument somewhat amusing, seeing as how we never expected anything from Barack Obama. Communists do not see Obama in a vacuum, but rather as part of a clear and obvious rightward trend within the Democratic Party. The truth about “what Obama has done so far” is not a matter for this article. Media outlets such as the outstanding Black Agenda Report have easily cut through the excuses and lies of Obama and his party lackeys. For those pressed for time, sites like obamatheconservative.com catalogue nearly every hard right turn this supposedly “progressive” president has made, complete with sources for each item. Mainstream leftists often label Obama’s compromises with the radical right as “disappointments” at best and “betrayals” at worst. To communists on the other hand, everything is going as intended, not because these actions are part of some secret plan, but because the state is merely carrying out the very function it was designed to do. In other words, our opposition to supporting Obama has nothing to do with Obama himself; it is in fact opposition to voting for anybody. The state is designed to provide a foundation for a capitalist society, and however much “freedom” it may permit in its best moments, it will never permit the freedom to abolish capitalism and its relations of production. The system is meant to self-perpetuate, and the system inevitably favors the wealthy.

To some this might sound like political cynicism, but this is a readily observable fact throughout history. Let us first consider the remedies that liberals have offered us thus far in the endeavor to limit the influence of wealth in American society. Some demands will simply never be fulfilled. Congressmen are not going to consciously eliminate their own perks, including those which they gain from courting lobbyists both when they are in office and after they leave or retire from public service. The idea that politicians can be convinced to give up the vast privileges they gain from their relations with corporations and lobbyists simply based on an appeal to their conscience about “fairness” is simply laughable, and even more so when it comes from the mouth of an Obama supporter who chides leftists for not being realistic.

What of regulation, which will supposedly keep banks and corporations in line? Any attempt to pass such regulation through Congress will inevitably be met with a massive blitzkrieg by lobbyists, but for the sake of argument let’s say they somehow pass. What comes next? The advocates of regulation are fond of referring back to some earlier period in American history when various regulations of industry and banking still existed. The massive trend of deregulation since the 1980s is responsible for our problems, these people say. In this case we are forced to ask, if regulations can solve our economic problems, how did this deregulation take place to begin with? Perhaps more importantly, what will ensure that the new regulations won’t be overturned ten, twenty, or thirty years down the road? How can we be sure the exact same thing won’t happen again? As to why the regulations failed, we are again faced with the reality that the republican system we live under in the United States of America favors those with money, which inevitably means corporations and wealthy individuals. It cannot do otherwise. Some have suggested measures such as ending corporate personhood, but this is about as realistic as limiting or abolishing access for lobbyists. The politicians are not going to cut their own throats.

There are some on the so-called “left” who accuse us of being unrealistic, overly-cynical, and counter-productive by not working within the system. We are accused of wanting our way or no way, and that if we were really serious about change we would participate in the political process and then perhaps we would get the change we wanted, if only incrementally. First, the change we seek is radical; it is revolutionary and not a matter of reforms. Does this mean that we totally reject any participation in the political system as it is, or that we reject any reform in favor of total revolution? Absolutely not; every reform that the working class can squeeze out of the state for their benefit is a small victory. On the other hand, we will not cede massive ground to the right in exchange for a few crumbs from the table, nor will we line up to support candidates that do not represent our interests. To those who say we should stop complaining and vote “our people” into office, we may respond thusly: we would happily cast our vote for “our people,” that is candidates who represent our working class interests, but we will not vote your people into office. Moreover, if we somehow manage to find “our people” to vote for, we will reject all your attempts to blame us for the failure of your people if they should fail. You cannot accuse us of being unrealistic contrarians for not using the choices we supposedly have, and then condemn us when our choice differs from yours.

Getting to the bottom line, we must acknowledge that if we dare to say our problems stem from capitalism, as an increasingly larger segment of mainstream liberals and “leftists” are, we must set about finding a way to abolish capitalism, the root of the problem. By extension, we cannot expect to abolish capitalism via the very same state structure which serves as its foundation and defense. On this point we must agree with the anarchists who say “smash the state.” Politics can be likened to a sort of game, wherein players are permitted to make various decisions and perform actions so long as they do not violate the rules of the game. You can make many moves in chess but you cannot substitute its rules for those of another game, and you must make your moves on the chessboard. If for any reason we can achieve meaningful goals within the rules of the game, we will happily use these opportunities so long as they do not compromise our end goals. What we will not do, is accept the assumption that the game cannot be changed entirely and that we must forever struggle to achieve our gains within the confines of a system which is stacked against us.

Why can’t we fix capitalism? Can we not eliminate the negative effects of capitalism while keeping its benefits?

This is a relatively easy question, which has been somewhat answered in the previous section.  However, it is worth taking a closer look at this argument because one can propose a radical change in government without necessarily eliminating capitalism and its trappings, or as we call them, its relations of production. Here we won’t bother debunking the efficacy of reforms or regulations, but rather we will pose a question ourselves, along with a novel answer. People have been working against the ills of capitalism ever since its emergence in human society, yet to this day we still experience the same problems, oftentimes on a worse scale than before. Awareness of poverty, super-exploitation of workers in developing countries, and even modern-day slavery is higher today than it was in previous decades, but has any of this actually solved these problems? It is simply untrue that the resources necessary to solve these ills do not exist; rather it is one of capitalism’s hallmarks that resources necessary for life can be created in abundance, yet those who are in charge of their creation will not do so unless it proves profitable to them. In fact “relief” is often itself a very profitable industry, to the point that experienced relief workers often warn donors to carefully evaluate charity organizations before handing over their money. In any case, the solution to these problems lies not in increasing charity, but rather eliminating the conditions which make charity necessary.

Finally on this point, when we speak of eliminating the ills of capitalism while preserving its benefits, we would assert that this does describe socialism to an extent. We seek to create a society in which the great productive power brought into being by capitalism is put to use by the masses, for the benefit of the masses, as opposed to a minority of owners and investors. So long as these means of production are owned by a minority of individuals driven by the quest for profits, this cannot happen. Socialism is a synthesis which arises from the struggle to eliminate the contradictions inherent to capitalism, and when it triumphs, we will ultimately be left with capitalism’s benefits without its disadvantages. This may be a long, arduous process, but we have no reason to assume that it cannot be done. And if our struggle for a better, more just world never achieves our highest ideals, what does it matter so long as we strove to achieve all that we could?

The problem isn’t capitalism! We don’t live in a capitalist society! Our society is corporatist, or even socialist!

This kind of objection is as absurd as it is common in today’s discourse. It has often been propagated by Libertarians (typically followers of the Ron Paul cult), fellow admirers of the Austrian school of economics, and all manner of right-wing populists. We might ignore such absurd claims were they only espoused by such reactionaries, but because of their propensity for attempting to inject their ideas into left-wing movements, and the mainstream left’s susceptibility toward superficially radical attacks on everything “corporate,” we cannot avoid addressing such claims. Granted, this is a subject which demands its own article, and in fact many on this subject already exist. Here we will deal with it for the benefit of an audience which sees itself as left-wing or progressive, and we will do so in an abbreviated manner.

If capitalism is not the system under which we live now, then we must ask not only what capitalism is, but also when it has existed. If one asserts that it has never existed, as a few fanatical libertarians will occasionally admit under pressure, this is in itself an indictment of capitalism. Who can fault the U.S.S.R. for not achieving communism in seventy years if people have been championing the idea of capitalism for several centuries without ever having established it anywhere? But we need not concern ourselves with this rarer, ludicrous argument. Instead we will deal with the assertion that our modern system has transformed from some kind of “good” capitalism into something more grotesque. This assertion is especially troubling for those progressives and even more “radical” leftists who assert this argument, as it logically implies that there was some better time in the past, which is remarkably similar to the claims of right-wing ideologues.

The corporation, which earns so much hatred from the mainstream left, did not fall out of the sky one morning. It came into being through a natural process of capitalism’s evolution. The claim that our system is different than it was thirty, forty, or fifty years ago, regardless of who is making the argument, is based on a wholly metaphysical view of the world and in particular of capitalism. It presents capitalism as defined by a particular ideal, and then asserts that if reality should differ from this ideal, then reality must then be something other than capitalism. This way of thinking does not allow one to see capitalism as a system which went through changes from its inception to the present day. It is essential to deal with capitalism as it exists today, and as it has existed hitherto, as opposed to some abstract ideal.

In limiting our objections to this argument only as it is asserted by “leftists” as opposed to reactionary free market fanatics, then we find that we have come full circle back to the idea of “fixing capitalism.” To attack corporations and champion small and local business amounts to attacking the weeds without pulling up the roots. Again, these corporations did not fall from the sky one day, fully formed. To deny the connection between small businesses and multi-national corporations is akin to an economic Intelligent Design theory, as though the latter were once called into existence as they appear today. Even small local businesses will put their money into banks which will loan it out all over the country, if not the world. Communists seek not to cut the weeds of capitalism, but rather to uproot it entirely.

Can’t we subvert capitalism by changing our lifestyle and choices as consumers?

From the counter-cultural revolution of the 1960’s and 70’s emerged an idea which began as a bastardization of Marxist thought, one that has recently gained popularity again, stripped of any hint of Marxism whatsoever. The gist of this idea goes like this: capitalists and by extension the capitalist system itself are compelled to sell their products in the market, and thus must ensure that consumers will continue to spend money on an ever-increasing array of products. Many of these products are not necessary to human life, and some wholly unnecessary, making it essential to somehow convince people they need such products. The conclusion of these observations is that capitalism requires conformity in order to survive. Via aggressive and seemingly omnipresent advertising, people are encouraged to follow trends and buy what other people are buying. This leads to the rise of what is generally termed “consumerism,” a lust for ever more material goods that always seems to afflict other people, as opposed to the person decrying it.

From this argument it follows that this system can be subverted via a revolt against consumerism, and in particular, the “jamming” of cultural messages which promote this lifestyle, namely advertisements. We allege that these theories are nothing but idealistic nonsense, wholly divorced from even a superficial analysis of how capitalism works. Capitalism does not require that people act alike and have the same tastes; on the contrary, it thrives when people seek to express their individuality via their lifestyle and purchases. There will always be a capitalist willing to fulfill some desire so long as there is profit to be had. Decades of counter-cultural rebellion have failed to put a dent in the capitalist machine, and there is no reason to believe that “fair trade” products, defaced advertisements, and the occasional street rave will succeed at overthrowing capitalism in the future. Moreover, making the struggle against capitalism a matter of purchases is little more than funneling money from big capitalists to small or medium-sized capitalists.

Aren’t you reducing everything down to economics? What about feminism, the struggle for people of color, and so on?

Marxists fight for an egalitarian society which means we fight against racism, xenophobia, bigotry, sexism, homophobia, and all other social ills which create division and conflict within the working class. Despite this, we are still continually accused of reducing all matters to economics or class struggle, which is a woefully bad interpretation of Marxist theory. This accusation comes from a variety of directions but occasionally it is voiced by some die-hard followers of certain identity politics movements. Some, but by no means all or even a majority, put the struggle of their particular group above all others. History has shown identity politics to be largely a failure when it comes to achieving equality, much less overthrowing capitalism and its systematic division and oppression of people based on ethnicity, gender, sex, and so on. While many recognize the role of class in the oppression of their particular group, there are those who prefer to spend their time bickering over redefinitions of what it means to be a part of this or that group, who is more oppressed and how, and tit-for-tat arguments about who is “co-opting” their movement.

Marxists on the other hand recognize a historically observable fact that oppression of women, ideas of race, caste systems, and other forms of systematic oppression are very much rooted in class society. They all serve the purpose of maintaining, in one form or another, a system whereby one class exploits another. We may liken class society to a disease, and things like sexism, racism, and so on represent symptoms of that disease. History has shown that struggles for civil rights and the liberation of women have often failed because they focused on symptoms without having any kind of historical material analysis of that which they were struggling against. In many cases, this often led dedicated fighters into alliances with their class enemies, all in the name of liberation for a particular repressed group. The promised liberation has yet to come. Marxists do not reduce every issue down to class struggle, but if we are analyzing two particular subjects, specifically the history of human society and formulating a way to build a better one, we see that class plays a major role in relation to both.

Of course this should not be taken to mean that problems like racism or patriarchy will simply disappear once the capitalist class is overthrown. Some forms of oppression are quite old; patriarchy, in particular, dates back to the dawn of class-based society.  And while a struggle must be waged during and after the revolution to right these wrongs, one thing is clear- we simply cannot ultimately triumph over these social ills until we overthrow that system and its ruling class which has a vested interest in maintaining a complex society of privileges designed to divide the exploited class and incite them against one another.  This having been said, Marxists have an obligation to set the standard for the kind of society they wish to live in by waging the day-to-day struggle against forms of oppression such as racism and patriarchy both inside and outside of their organizations and parties.  Those who feel that this question can be put off till  “after the revolution” are shirking their responsibility and not setting a good example of what could be possible once the system of class-based organization is overthrown.

The Nordic model is the only model that actually works. ‘Duh,’ says Sweden

13 Apr

Satellite

By 

An article was published recently in The Independent looking at the Nordic model in Sweden. The journalist, Joan Smith, took a ride in a squad car to see how a model wherein the buyer is criminalized and the prostitute is decriminalized actually worked. What she found will likely be met, by any progressive, intelligent, feminist person, with a resounding “Duh.”

Of course the cries of “uptight!” “freedom!” “choice!” “meandmydick!” will likely continue, regardless of facts, because North Americans have their hearts set on buying into ridiculous and illogical notions of liberty that imagine sex and SUVs to be some kind of human right. But here’s how it actually works:

Smith and the squad car pull up to a car park at the top of a hill where johns tend to go with prostitutes. She writes:

What happens next is a textbook example of the way Sweden’s law banning the purchase of sex works in practice. The driver of the car, who’s brought a prostituted woman to the island to have sex, is arrested on the spot. He’s given a choice: admit the offense and pay a fine, based on income, or go to court and risk publicity. The woman, who hasn’t broken any law, is offered help from social services if she wants to leave prostitution. Otherwise, she’s allowed to go.

So, dude pays a fine and the woman is offered alternatives without pressure. OPPRESSION!

It’s so obvious it makes your head spin. Some of the most progressive, egalitarian countries in the world have adopted this model and it’s working. Meanwhile, those who’ve opted for legalization or those like Canada and the U.S. who continue to treat prostituted women like criminals while offering them few alternatives, flail.

Julie Bindel points out that the only thing the Dutch government’s 12 year experiment with legalization succeeded in doing was to increase the market. The illusory labour-based approach, put forth by confused lefties, wherein prostitution is imagined to be “a job like any other” hasn’t worked either:

Rather than be given rights in the ‘workplace’, the prostitutes have found the pimps are as brutal as ever. The government-funded union set up to protect them has been shunned by the vast majority of prostitutes, who remain too scared to complain.

Under the “labour” model, assault and rape is no longer violence against women, but “an ‘occupational hazard’, like a stone dropped on a builder’s toe,” Bindel writes. There’s simply no reason for police to charge men for doing something they feel they are legally entitled to do. Without reeducation and training, which is a key aspect of the Nordic model, the police are unlikely to change their attitudes towards marginalized women, prostituted women, and, more generally, with regard to women’s human rights.

Those who argue that prostitution is dangerous due to “stigma” turned out to be wrong too, as Bindel reports: “Only 5 per cent of the women registered for taxation, because no one wants to be known as a whore — however legal it may be.” The stigma remains, as does the exploitation.

In 2009, the police had to shut down a large number of brothels in Amsterdam’s red-light districts due to organized crime having taken over.

Under legalization, trafficking increased, organized crime moved in, and women have continued to be abused and degraded. Is this the “liberation” we’re looking for?

Talking about sex work as work doesn’t help women. It doesn’t help women leave the industry, it doesn’t create gender equality, it doesn’t stop the violence, and it doesn’t destigmatize prostitution. Reframing legalization as ending the “stigma” has not only been shown to be untrue, but it distracts us from the reality that violence and inequality doesn’t happen because of stigmatization — it happens because of male power and systemic injustice.

Detective Superintendent Kajsa Wahlberg, Sweden’s national rapporteur on trafficking in human beings, is quoted as saying: “The problem is gender-specific. Men buy women.” Which is why a feminist approach is needed. And, as of yet, the only legislation that is specifically feminist in nature is the Nordic model.

Smith writes that prostituted women who come to Sweden from the Baltic states or Africa, who have sold sex in other countries say “they’re much more likely to be subjected to violence in countries where prostitution has been legalized.”

Men in Sweden, on the other hand, are afraid to commit violence because they know the women they are buying sex from have more power in the situation than they do. They know they will be charged if the woman calls the cops and so they behave better.

Crime statistics show that trafficking has decreased since the Nordic model was enacted in Sweden. Places like Victoria (Australia), where prostitution has been legalized since the 80s, adopted the model in order to “contain the rampant growth of the highly visible brothel and street prostitution trade, eliminate organized crime, to end child prostitution and sex trafficking, and eliminate harmful work practices.” Instead, what’s happened is that “Victoria has created a two-tiered system—a regulated and an unregulated prostitution industry.” There are minimal exit programs for women who want to leave the industry (perhaps a moot point for legalization advocates, as the whole idea of exiting services seems to exist in opposition of the “job like any other” mantra — because what other, just, you know, “jobs” require therapy and exiting services in order to quit? The military, perhaps?), illegal brothels are rampant and trafficking has increased.

These facts fly in the face of the argument that criminalizing buyers will drive the industry underground. It seems that, in fact, legalization encourages the “underground” (illegal) industry. It’s no coincidence that those who wish to operate illegally or as part of a “black market” flock to countries where prostitution is legal.

There is, in fact, zero evidence that shows that criminalizing johns has driven prostitution underground. Under the Nordic model, there’s also absolutely no reason why, if prostitution is “underground” the cops wouldn’t be able to find these industries: “If a sex buyer can find a prostituted woman in a hotel or apartment, the police can do it,” one of the detectives Smith interviews says, “Pimps have to advertise.” Because the police have the resources and a vested interest in charging the exploiters, they have reason (and the support) to look for them.

In South Auckland, NZ, where prostitution has been legal (fully decriminalized, meaning that running a brothel, living off the proceeds of someone else’s prostitution, and street solicitation are all legal — which is what some are advocating for in Canada) since 2003, street prostitution has increased dramatically and recent reports show child prostitution is on the rise. Just like in Victoria and Amsterdam, illegal prostitution has increased.

In contrast, since the Nordic model has been in effect in Sweden since 1999, street prostitution, organized crime, trafficking, and pimping have decreased. The country also has strong social safety nets and exiting programs for women who want to leave the industry.

In a recent debate about the legalization of prostitution, hosted by New Internationalist Magazine, human rights lawyer, Diane Post begins her argument by saying:

Legalized prostitution cannot exist alongside the true equality of women. The idea that one group of women should be available for men’s sexual access is founded on structural inequality by gender, class and race.

As far as equality goes, there’s no argument here and we need to stop pretending there is. Prostitution doesn’t promote the status of women. Societies and countries that have been shown to be progressive, egalitarian, and “sex positive” (like Iceland, a place that has a much more open-minded and “liberal” approach to sex and sexuality than the U.S.) are also societies that have adopted legislation that works towards an eventual end to prostitution, supporting the women who are in it in the meantime, and teaching men that buying sex isn’t acceptable. It’s no strange coincidence that Iceland, which ranked first place in the 2012 Global Gender Gap Report, has also banned strip clubs, is considering a ban on hardcore pornography online, and has adopted the Nordic model.

The argument for the legalization of prostitution is largely about individual rights. But we do, sometimes, have to choose between prioritizing the rights of certain individuals and building an equitable society.

The popular position among some American feminists and progressives is to pretend as though prostitution is simply something open-minded people do “on the side” for kicks. This is to pretend gender, race and poverty don’t factor in. But prostitution isn’t merely a “zoning” issue. It isn’t, either, about fashion. To these people, I point you to commentary from Margriet van der Linden, chief editor of the feminist magazine, Opzij, who said, in left-liberal daily De Volkskrant:

The daily practices of prostitution are portrayed as a romantic world full of mistresses with fishnet stockings and jovial laughs who embody the liberal values of the Dutch, and complaints ring out about the spread of narrow-minded bourgeois values. But not a word is said about the current legislation that has been such a disaster and has contributed to the shocking figures according to which approximately seven in ten prostitutes are victims of violence.

Prostitution hurts some individual women and benefits some individual men. But it is also part of, as lawyer, Gunilla Ekberg says, “a structure reflecting and maintaining inequality between men and women.”

Post points out that “the answer to poor jobs, low pay and harsh working conditions for women is not to consign them to a lifetime of abuse.”

“There is no alternative,” is, after all, what conservative British Prime Minister, Margaret Thatcher said. The response from the left has always been that, indeed, there is an alternative, and we’re going to fight for it.

Source

Death of a Ruling Class Warrior: Margaret Thatcher (1925-2013)

9 Apr

lady_thatcher_diesBy Tom Mills

Thatcher is dead. But for years she was a shadow of her former self. After her fall from power in 1990 she slowly faded away from public life and when she did wander back onto the public stage the contrast between her frailty and the formidable figure of collective memory made these occasional spectacles almost surreal.

How we should respond when this elderly, diminished woman finally went to meet her maker has for some time been a minor talking point on the left. It is often said that we should not celebrate her passing. Not just because to do so would be distasteful, but because it is Thatcherism the idea not Thatcher the person that is the real enemy. This is of course true. Thatcher was no intellectual and did not invent what became known as Thatcherism. But neither was Thatcherism just some objectionable set of ideas to which the woman who lent it her name regrettably subscribed. Neoliberalism was, and is, a political project requiring political agency to achieve its hegemony; and in Britain it was Margaret Thatcher more than anyone who was responsible for transforming the neoliberal dreams of men like Friedrich Hayek and Milton Friedman into a waking political nightmare.

Margaret Hilda Thatcher was born in the Midlands town of Grantham in Lincolnshire on 13 October 1925, the second daughter of Alfred and Beatrice Roberts. Her father, whom she greatly admired, even idealised, was a local politician and lay preacher who owned and ran a grocery store in the town. The young Margaret Roberts was not close to her mother and once when asked about her only remarked, ‘Mother was marvellous – she helped Father.’

Her upbringing, though relatively privileged, was hardly the classic stuff of the British ruling class, and this fact doubtless strengthened her populist instincts and credentials. Both admirers and critics have attributed Thatcher’s politics to her small town, petty bourgeois roots. In 1983 the journalist Peter Riddell wrote that:

Thatcherism is essentially an instinct, a sense of moral values and an approach to leadership rather than ideology. It is an expression of Mrs Thatcher’s upbringing in Grantham, her background of hard work and family responsibility, ambition and postponed satisfaction, duty and patriotism.[1]

This rather romantic view of Thatcher’s politics was no doubt one that she herself shared. In The Path To Power, she wrote: ‘There is no better course for understanding free-market economics than life in a corner shop.’ That the ‘free market’ policies associated with Thatcher in fact led to the domination of small town life by supermarkets and other powerful corporations, is just one of the many ways that the rhetoric and reality of her politics were cruelly out of sync.

In the Grantham of the real world, as opposed to the conservative utopia of Thatcher’s imagination, she will not be affectionately remembered. During her premiership several of the town’s manufacturing companies were forced to shut down and the nearby Nottinghamshire coal mines were closed. As Tim Adams has reported, several years ago 85% of the readers of the town’s local paper voted against the erection of a bronze statue of Thatcher in favour of bringing back a fondly remembered disused steamroller, once a feature of the town’s largest public park.

Thatcher left Grantham in 1943 having won a scholarship at Somerville College, Oxford and seldom returned. She studied chemistry and was appointed president of the university’s Conservative Association. After graduating in 1947 she worked for several years as a research chemist, first at British Xylonite (BX) Plastics, where she joined a trade union, the Association for Scientific Workers. She then joined the food company J. Lyons and Co., where it is often said that she was involved in the development of soft scoop ice cream. According to Jon Agar though, there is no firm evidence of this.[2]

In the general elections of 1950 and 1951, when she was still in her mid-20s, Margaret Roberts, as she was then, stood as the Conservative Party candidate in the Labour Party stronghold of Dartford. 1951 was also the year she met, and soon afterwards married, the millionaire businessman Denis Thatcher. Her husband’s financial patronage proved invaluable, allowing her to train as a barrister and eventually to secure a seat in the constituency of Finchley in North London. Yet as Peter Clarke noted in reviewing herPath To Power, the importance of her husband’s considerable wealth was barely acknowledged by Thatcher. She preferred to dwell on her humble roots as a grocer’s daughter and to imagine that her achievements were attributable to drudgery and self-discipline.

Thatcher was first elected to the House of Commons in October 1959. She subsequently held junior posts in the Harold Macmillan government before becoming shadow spokesperson for education and in 1970 she entered the cabinet as education secretary in Edward Heath’s ill-fated Tory government. It was in this period that in response to demands for departmental spending cuts she cancelled free school milk, only to be forever taunted with the rhyme ‘Thatcher, Thatcher milk snatcher’.

Heath and Thatcher and were not personally well disposed to each other and along with other members of the Tory hard right she would later come to bitterly resent his supposedly conciliatory politics. As far as the Tory radicals were concerned, Heath had started out on the right track. At a January 1970 meeting at the Selsdon Park Hotel in Surrey, his shadow cabinet and policy team developed a set of reactionary policies designed to curtail the waves of radicalism and popular mobilisations that unnerved the British establishment in the 1960s. They proposed a new law on trespass (designed to combat the direct action protests of the student anti-racist movements) as well as new industrial regulations intended to curtail an increasingly intransigent working class. Meanwhile business and finance was to be deregulated and taxes cut. In words that could have been describing Thatcherism, the Labour Prime Minister Harold Wilson condemned the Selsdon policies as ‘an atavistic desire to reverse the course of 25 years of social revolution’ and ‘a wanton, calculated and deliberate return to greater inequality’.

If the policies were indeed intended to break with the post-war consensus (and it is not at all clear that they were), then Heath failed where Thatcher later succeeded. Attempts to limit the power of the trade unions ended in humiliating defeat at the hands of the National Union of Mineworkers and Heath’s free -market policies were abandoned after Britain’s capitalists in fact showed little interest in investing in British industry. Other economic policies proved equally lamentable. The lifting of administrative controls over bank credit in 1971 (which had been lobbied for by the City of London) engineered a short-lived economic boom concentrated largely in property, which collapsed dramatically with the worldwide economic slump and the subsequent hike in oil prices.[3] In 1974 Heath was essentially forced from office by a newly assertive labour movement after he challenged the unions with the campaigning slogan ‘Who governs Britain?’ – and lost.

Heath stayed on as Conservative leader after suffering yet another general election defeat to his long term rival Harold Wilson. Meanwhile, Margaret Thatcher and other reactionaries in the Conservative Party, who longed for a spirited counter attack on the labour movement, began to coalesce around the figure of Keith Joseph – Heath’s former secretary of state for social services who shortly after the first 1974 election defeat was apparently converted to the newly ascendant dogma of neoliberalism.

Neoliberalism and the hard right

Neoliberalism had been developed for several decades by a group of intellectuals belonging to an elite organisation called the Mount Pelerin Society. Probably the most influential of their number was the Austrian political economist Friedrich Hayek, who famously argued in The Road to Serfdom that any government intervention in the economy would ultimately lead to authoritarianism. Thatcher first readThe Road to Serfdom at university and after his Damascus moment Keith Joseph encouraged her to explore Hayek’s other writings. (After being elected leader Thatcher is said to have brandished a copy of Hayek’s The Constitution of Liberty, pronouncing, ‘This is what we believe!’)

In the UK Hayek’s ideas had been championed by the Institute of Economic Affairs, a think-tank funded by a millionaire businessman and run by two committed pamphleteers, Ralph Harris and Arthur Seldon. Keith Joseph had been in contact with them both, as well as with other key neoliberal thinkers such as Alan Walters, an economist and a member of the Mount Pelerin Society, and Bill and Shirley Letwin (the parents of the Conservative minister Oliver Letwin). With the support of these right-wing trailblazers, Thatcher and Joseph together founded a new think-tank called the Centre for Policy Studies (CPS), which set out to win over the Conservative Party to neoliberalism. Along with the Institute of Economic Affairs, the CPS became a hub for the New Right, which was now able to operate independently from the official Conservative Party policy machine, which was still aligned to the s- called ‘One Nation Conservatism’ associated with Edward Heath and other influential Tories like Chris Patten and James Prior.

Thatcher came to lead the hard-right faction of the Conservative Party as a result of a remarkably ill-judged speech given by Keith Joseph in October 1974 on the subject of the family and ‘civilised values’. Joseph spoke of a ‘degeneration’ and ‘moral decline reflected and intensified by economic decline’. The poor, he said, should be helped of course, but – and we hear echoes of this today in the speeches of Iain Duncan Smith – ‘to create more dependence is to destroy them morally’. Keith Joseph’s ultimate undoing was a section of the speech in which he said that the ‘balance of our population, our human stock is threatened’ since ‘a high and rising proportion of children are being born to mothers… who were first pregnant in adolescence in social classes 4 and 5.’

Though often portrayed as what political journalists like to call a ‘gaffe’, Joseph had in fact long harboured such class prejudice and been inclined towards eugenics. A former Home Office official later recalled that while he was in government, civil servants had ‘been aware that he had inclinations in that direction but had steered him off.’[4]

Joseph was widely condemned for the speech and was discredited as a challenger for the Tory leadership. Thatcher, his closest political ally, stepped forward in his place with his full backing. She later recalled telling Joseph: ‘Look, Keith, if you’re not going to stand, I will because someone who represents our viewpoint has to stand.’[5]

Heath had lost two general elections in one year, so Thatcher’s initial success was no great surprise. What was more unexpected was that the momentum of her success in the first ballot led her to an outright victory in the second after Heath dropped out. Thus, through some considerable good fortune, Thatcher became leader of the Conservative Party in February 1975.

Her media advisor in her leadership campaign was Gordon Reece, a former television producer who had set up a company producing corporate videos and providing media advice to business executives. Thatcher, the supposed ‘conviction politician’, was thoroughly rebranded by Reece, who persuaded her to change her dress sense, posture and even to take elocution lessons. As Germaine Greer has noted, ‘Reece began the long process by which the millionaire’s decorative wife with the fake, cut-glass accent was made over into the no-nonsense grocer’s daughter’. Thatcher herself later recalled: ‘Gordon was terrific. He said my hair and my clothes had to be changed and we would have to do something about my voice. It was quite an education because I had not thought about these things before.’[6]

Reece hired the advertising company Saatchi & Saatchi, whose chairperson Tim Bell became another key advisor. Together Reece and Bell carefully orchestrated Thatcher’s media appearances and, in a break with the classic Tory strategy, courted the tabloid press, meeting regularly with Larry Lamb of The Sun and David English of the Daily Mail.[7]

The Sun, which had been owned by Rupert Murdoch since 1969, had for a period maintained a broadly left-wing stance, but by that point had switched its support to the Conservatives and despite having previously been highly critical of Thatcher during her time as education minister, had lent her its full support. As James Curran and Colin Leys note, this rightward shift reflected changes to the political economy of the media, which from the 1960s onwards became dominated by large corporations, reversing the trend toward journalist autonomy.[8]

Even with innovative campaigning strategies and the support of the majority of the press however, the Tories still lagged behind the Labour Party in the polls as it approached the end of its troubled five year term and Thatcher personally was considerably less popular than the Labour Prime Minister James Callaghan. It was the wave of strikes during the winter of 1978/9 – the so-called ‘Winter of Discontent’ – which would hand Thatcher her election victory. Her allies in the reactionary press seized the moment, attacking Callaghan as a complacent leader whose government was ‘held to ransom’ by militant trade unions. By February 1979 the Conservatives enjoyed an 18% lead and they went on to win a strong majority of 43 seats in the May 1979 election.

Thatcher’s constituency

What was the nature of Thatcher’s electoral constituency? Though there was a notable rightward shift in the electorate in 1979, this trend has been hugely exaggerated by Thatcher’s supporters (who like to imagine her reactionary revolution as a popular uprising against the strictures of the social democratic state, rather than a top-down reassertion of class power). Like all political leaders she certainly enjoyed some cross-class support, but in the long run, working-class support for the Conservatives continued its long-term decline during her leadership.

The core Thatcherite voters, who were mobilised by the economic crisis and the rise of the ‘New Left’, were the most reactionary sections of the middle classes – the far-right UKIP voters of today – whose antipathy towards trade unions and the left, and anxiety over a perceived moral and economic decline, meant they were receptive to Thatcher’s nationalist, authoritarian and petit bourgeois political rhetoric. Perhaps most importantly, though Thatcher was able to mobilise a significant section of the electorate, her support in no way represented a political mandate for neoliberalism. Indeed Thatcher and her advisors were always careful not to present their political agenda during election campaigns. During the 1979 campaign they chose to portray Thatcher as a rather homely figure and focused on attacking the Labour Party over its lack of ‘economic credibility’. This strategy was to prove as ironic as Thatcher’s infamous promise as she entered 10 Downing Street that she would bring harmony and hope in the place of discord and despair.

The Thatcherite myth, which gradually became political common sense in Britain, is that the Conservatives introduced economic reforms which though painful and unpopular in the short term restored Britain to prosperity after years of Labour mismanagement of the economy. In fact Labour had been fairly successful in stabilising the economy. It brought down the high levels of inflation it had inherited from the Heath government through a combination of spending cuts and wage restraints – attempting effectively to resolve the economic crisis by driving down the living standards of its own supporters. This policy had relied on the Labour Party’s relationship with the trade unions, which was obviously not an option for Thatcher. Instead her government turned to the newly fashionable theory of monetarism, according to which the ‘money supply’ was the key to controlling economic growth and inflation. The Labour leadership had already shifted somewhat towards ‘monetarist’ thinking in 1976, coerced by the IMF and influenced by James Callaghan’s son-in-law Peter Jay, but the Thatcherites now embraced a rather crude version – later referred to by Thatcher’s second Chancellor Nigel Lawson as ‘unreconstructed parochial monetarism’ – with characteristic zeal.

Thatcher, to be fair, was never able to put into practice the pure monetarism championed by her most dogmatic advisors who (beholden to neoclassical economics and thus misunderstanding the nature of money and credit) favoured controlling the monetary base as a counter-inflationary measure. Such an approach was effectively blocked by the political representatives of the City of London, who favoured instead an increase in interest rates.[9] And under Thatcher, what the City wanted, the City got. This included, most significantly, an end to exchange controls, which were abolished almost immediately, fatally undermining the political capacity for democratic management of the economy.

While the City boomed, British manufacturing suffered severely and unemployment doubled. Neither would recover. Meanwhile growth declined, inflation rose once again and, in the midst of a severe recession, Geoffrey Howe introduced public spending cuts. From a national perspective these policies were as disastrous as they were unpopular. Thatcher, having described Labour as ‘the natural party of unemployment’, and campaigned using the famous Saatchi & Saatchi poster showing a seemingly endless dole queue, now pushed unemployment up to 3 million. The ‘One Nation’ Tory Ian Gilmour, a member of Thatcher’s first cabinet, noted that Thatcher and her neoliberal comrades were ‘largely cushioned by a surprising insensitivity to the human cost of their policy and by strong, if diminishing, feelings of dogmatic certainty’.[10] Nevertheless Thatcher (at this stage at least) knew when to back down. Having famously declared in October 1980 that, ‘The lady’s not for turning’, she quietly did just that in 1981.

Bash the workers

Controlling the money supply proved far more difficult in practice than ideologues like Milton Friedman had imagined and the early commitments of the Thatcher Government were quietly abandoned. To consider this as a failure for Thatcherism though is to misunderstand the woman and the movement she headed. The Thatcherite interest in monetarism was not academic, but political. Peter Jay once remarked that explaining monetarism to Thatcher was ‘like showing Genghis Khan a map of the world’. Similarly Alan Budd, a founding member of the Bank of England’s Monetary Policy Committee, suggested that ‘the 1980s policies of attacking inflation by squeezing the economy and public spending were a cover to bash the workers.’[11]

What monetarism provided was an intellectual and technocratic rationale for cutting public spending and undermining the labour movement, not to mention providing more favourable conditions for financial capital, which in reality was the power behind Thatcher’s throne. Once the Thatcherites’ early approach to the economy threatened to undermine these strategic goals it was abandoned, or at least revised.

Thatcher’s early macro-economic policies were a significant departure from previous practices, but in many other respects her first few years in office were relatively cautious. This was partly because her cabinet still included a number of influential, traditionally minded Conservatives (men she dubbed ‘wets’ for their failure to agree with her), but it was also because, despite her belligerent rhetoric, Thatcher was an adept strategist who understood that if she provoked a head on struggle with a united labour movement she would most likely lose. As one of her closest advisors, Charles Powell, remarked: ‘Mrs Thatcher was a radical, but she was a pragmatic radical.’[12]

So it was that when the National Coal Board announced pit closures in February 1981, the plans were quickly abandoned once the National Union of Mineworkers threatened to strike. As Nigel Lawson later commented: ‘Thatcher had very, very quickly backpedalled and she was quite right at that time because no preparation of any kind had been put in place for weathering a strike.’ [13] Indeed Lawson claims that on being appointed Energy Secretary in 1981, Thatcher told him, ‘Nigel, we mustn’t have a coal strike.’

Though Thatcher initially shied away from conflict with the miners, secretly she prepared for war. When it came three years later, she was not only well prepared, but was emboldened by her victories in the Falklands/Malvinas conflict and the 1983 general election. Her success in the latter, despite her risible record in office, is often attributed to the former and no doubt the Falklands/Malvinas conflict did have a significant impact on her confidence and status as a leader. But the truth is that in 1983 she was handed Britain on a plate by a divided opposition. In March 1981, a number of leading figures in the Labour Party broke off to form the Social Democratic Party, which then formed an electoral pact with the Liberals. In the 1983 election the SDP-Liberal Alliance secured 25% of the vote, but due to the first-past-the-post system received little in the way of seats. Meanwhile, the Conservatives’ share of the vote declined slightly, yet they secured the largest majority in the House of Commons since Atlee’s landslide of 1945. Just as the post-war Labour government had fundamentally changed the governing consensus in Britain, so Thatcher would now do the same.

As Thatcher’s former advisor John Redwood later admitted, the Conservatives had once again been very vague about what policies they would introduce once they came to office.[14] But this did not matter. For Mrs Thatcher sought no mandate on policy, only a mandate to lead. Her Churchillian posturing during the Falklands conflict had given her a taste for war which was to define her. As John Campbell, one of her many biographers, notes:

One of Margaret Thatcher’s defining characteristics as a politician was a need for enemies. To fuel the aggression that drove her career she had to find new antagonists all the time to be successively demonised, confronted and defeated.[15]

National Union of Mineworkers

At the top of Thatcher’s hit-list was the National Union of Mineworkers. Dubbed ‘the enemy within’, the miners’ crushing defeat after months of bitter struggle was probably Thatcher’s greatest single political achievement. It was not a popularity contest, and won her no new friends, but the battle fundamentally changed the political landscape of Britain. As Seumas Milne has suggested, the NUM represented an alternative vision for British society, one based on community, solidarity and collective action, rather than individualism and greed.[16] Its defeat therefore was not only a significant strategic victory, but it had an historic symbolic resonance. Thatcher’s equally truculent henchman, Norman Tebbit, later wrote that Thatcher had broken ‘not just a strike, but a spell’.

Having harnessed the full coercive powers of the state to defeat Britain’s most potent and politicised trade union, Thatcher moved to consolidate her victory. She passed legislative restrictions on picketing, strike actions and the closed shop. The trade union ‘reforms’ she instituted strengthened the hand of business and severely undermined the power and confidence of the labour movement. The left’s organisational base was further eroded by other policy innovations, now grimly familiar, such as restrictions on local government and the proliferation of quangos, the contracting out of local services and the privatisation of public utilities. In late 1984 Thatcher sold off British Telecom and she went on to sell off huge swathes of the Britain’s public infrastructure, including British Gas in December 1986, British Airways in February 1987, Rolls-Royce in May 1987, BAA in July 1987, British Steel in December 1988 and the regional water companies in December 1989.

These privatisations proved to be hugely profitable for the City of London and represented a massive transfer of wealth from public to private hands. They were carried out with a contempt for public opinion that came increasingly to characterise Thatcher’s reign. She famously described herself as a ‘conviction politician’, which in practice meant that in cabinet she was utterly intolerant of disagreement, and in government was contemptuous of all dissent. This autocratic style was not just a personal idiosyncrasy; it also reflected her underlying political philosophy – or perhaps the former attracted her to the latter. Precisely because of their peculiar notion of freedom, neoliberals have always harboured a deep suspicion of democracy. Looking back on Thatcher’s political legacy, Nigel Lawson remarked that as far as he was concerned democracy is ‘clearly less important than freedom’ and that to preserve the latter ‘strong government’ was necessary.

This is precisely what Thatcher provided: a sustained, violent assault on British society launched on behalf of big business in the name of ‘strong government’ and cloaked in the rhetoric of national renewal. Her pugnacious political style would eventually prove her undoing, but there was method in her madness. Her aggression meant she was able to secure some decisive victories which could be consolidated and entrenched. She understood that the British political system afforded enough time to pursue an unpopular vanguardist strategy and betted (correctly) that social democrats would adapt to rather than challenge the profound changes she forced through.

Much has been made of the ideological power of Thatcher’s political vision, but in reality she did not seek to persuade people that ‘there is no alternative’. Rather she forced people to accept as much by attacking the social bases of collective action and ideas, emasculating those institutional forms that could make building any alternative possible or even imaginable. Like the Marxists she despised, Thatcher believed that ultimately it is the material conditions of life that determine political consciousness, and she sought therefore to bring about institutional changes which would carry with them an ideological reorientation. Hence why in an interview for the Sunday Times in May 1981 she made the chilling remark that, ‘Economics are the method; the object is to change the heart and soul.’ As Kean Birch has noted, the policy innovations in the Thatcher years represented a profound shift towards a political economy based on rising asset values rather than income. This, it was hoped, would tie people materially and ideologically to the capitalist system and create what Thatcherites, echoing Harold Macmillan, liked to call a ‘property-owning democracy’.

If Thatcher’s true goal was to change the heart and soul of the British public then she failed. It is clear from public opinion data that neoliberal policies remained remarkably unpopular under Thatcher and that the public remained stubbornly committed to the old social democratic consensus. In 1990, the sociologist Stephen Hill noted that the ‘evidence of the 1980s is that subordinate groups still subscribe widely to a radical-egalitarian and oppositional ideology.’[17] Indeed, Ivor Crewe long ago demolished the notion that Thatcher instituted any significant shift in public attitudes,[18] whilst the former Conservative minister Ian Gilmour concedes that, ‘During the Thatcher years, public opinion remained centrist or, if anything, moved to the left.’

Be that as it may, the failure to win over people’s ‘hearts and souls’ did not derail Thatcher’s political project. Hegemony need not be built on popular consent and whatever Thatcher’s ambitions, it was never necessary to win us over to neoliberal ideas – only to neutralise any effective resistance. As Colin Leys has noted, ‘for an ideology to be hegemonic, it is not necessary that it be loved. It is merely necessary that it have no serious rival.’[19]

Thatcher succeeded in defeating all her serious rivals, but she was never loved, and she knew as much. In March 1990, drained of the confidence to fight another election and facing a national revolt against the poll tax, she told her confidant Woodrow Wyatt, ‘It’s me they don’t like. It always has been.’[20] By that time she had a reputation as being impossibly obdurate and was increasingly seen as a political liability by her allies. Edwina Currie later commented: ‘If we wanted the revolution to be consolidated, she had become its main obstacle.’[21]

Decline and fall

There is something pitiful about Thatcher’s eventual decline and fall; that fearsome and formidable woman finally brought down by her pathetic, cowed comrades. And though she was never moved by the suffering of her many victims, she was nevertheless brought to tears as she contemplated her own misfortune. Her diehard supporters were also heartbroken. Andrew Marr remembers seeing a member of the Tory ‘No Turning Back’ group (which included Liam Fox, Francis Maude, Michael Portillo and Iain Duncan Smith) break down in tears at the news of her resignation. Beneath the pathos however lay a hidden truth about Thatcher and Thatcherism. For behind the revolt against her leadership was a contradiction that had always threatened to undermine the potent political alliance she led.

John Campbell writes that: ‘Although in theory she rejected the concept of class… she was in truth an unabashed warrior on behalf of her own class.’ Campbell identifies hers as the ‘lower and middling middle class’, referred to by Thatcher as ‘the sort of people I grew up with.’ [22] In reality though it was not small business owners but multinational corporations, and the financial sector in particular, which benefited most from her reactionary revolution – and it was their interests that she most consistently served.

Thatcher had been able to appeal to a range of reactionary impulses which had developed during the slow burning crisis of the 1970s and had successfully fused them into a vaguely coherent political ideology. It is well understood that (like Rupert Murdoch) she sought to create mass support for big business by championing markets as an empowering, democratising force. More than that though, she also sought to portray markets as a moral force. Following Keith Joseph, she argued that state intervention had not only hampered Britain’s economic effectiveness, it had corrupted its moral character. As a leader of the New Right, she fused neoliberalism with the moralistic, reactionary politics of ‘Middle England’; tying the cold interests of capital to the bigoted preoccupations of the Tory base, who like Thatcher resented the complacent liberalism of the post-war establishment, its softness, permissiveness and acquiescence to the demands of society’s lower orders.

Economic elites and the lower middle-class base shared an interest in undermining the power of trade unions, rolling back the welfare state and cutting taxes. But on certain questions their interests diverged and the key issue was Europe. Whilst a majority in the world of big business favoured greater European integration, this was virulently opposed by smaller businesses and the xenophobic Tory base. Thatcher herself, it should be said, was no Powellite nationalist. She had voted in favour of entry to the European Economic Community in 1970 and as leader of the opposition supported the ‘Yes Campaign’ in the 1975 referendum. In 1986 she gave her full support to the Single European Act, which opened up European markets to British corporations.[23] However, she strongly opposed the notion of supranational European institutions, perhaps out of authentically nationalist sentiment, or perhaps because she feared that her political victories might be diluted by European states which still retained their social democratic character.

Thatcher’s outspoken opposition to Europe towards the end of her premiership set her against influential members of her cabinet like Nigel Lawson and Geoffrey Howe – the more authentic representatives of the social forces which, having been unleashed by Thatcher, had come to dominate British society under her leadership. Lawson resigned from the cabinet in 1989 and Geoffrey Howe followed a year later. The latter delivered an infamous speech to the House of Commons in which, with Lawson sitting alongside him, he condemned Thatcher’s position on Europe saying, ‘What kind of vision is that for our business people, who trade there each day, for our financiers, who seek to make London the money capital of Europe…?’ As Robin Ramsey has detailed, Thatcher personally had no great love for financiers, but she had learned during her early ‘monetarist experiment’ that the City of London was one ‘interest group’ that she could not take on.[24] Years later then, when its political representatives demanded that she make what Nigel Lawson later called ‘the ultimate sacrifice’,[25] she displayed none of the defiance that had defined her time in office.

It is sometimes implied that during her many years in power Thatcher became ‘out of touch’ or drunk with power. But her authorised biographer Charles Moore, who interviewed her shortly before her final downfall, says he found her mood then to one of ‘unhappy fatalism’. Having failed to secure a decisive victory in a leadership challenge from Michael Heseltine, Thatcher lost the backing of her cabinet and grudgingly agreed to resign. The Conservative Party chair Kenneth Baker told the media: ‘Once again Margaret Thatcher has put her country’s and party’s interests before personal considerations.’

Baker’s histrionics notwithstanding, Thatcher showed no grace in defeat. She resented her forced retirement and often criticised the new Tory leadership, particularly over Europe, which she came to believe represented some sort of ‘socialist’ threat. She gathered around her a team of writers to work on her memoirs in which she bitterly attacked her former comrades – Geoffrey Howe most of all, whom she accused of ‘bile and treachery’. Like Tony Blair years later, she embarked on a vanity tour and spent a period travelling around the world delivering highly paid speeches and socialising with the rich and powerful. She also took up a lucrative role working as a lobbyist for the US tobacco giant Philip Morris Inc, which hosted her $1 million 70th birthday party.

Gradually though, as her proximity to power decreased, so did her health and her mental capacity. As Charles Moore writes:

The passage of time, and possibly the delayed effect of so many years of relentless work, blunted the edge of Lady Thatcher’s mind. By the late 1990s it became gradually apparent that her short-term memory was failing. … By the time the century turned, she had lost her – until then – passionate and detailed interest in current events.

By this point Thatcher’s brand of hard-right politics looked as parochial and antiquated as the woman herself. A poignant moment came in 1997 when British Airways unveiled new logos for their aircraft tail fins, replacing the national colours of the Union Jack. In full sight of the television cameras, Thatcher covered a model of the new design with her handkerchief saying: ‘We fly the British flag, not these awful things you are putting on tails.’

Maybe the designs were awful. They were later abandoned by BA. But the spectacle powerfully illustrated how out of step Thatcher had become with the imperatives of a corporate elite whose power and privilege she had worked so tirelessly to defend and to bolster. Capital is a fickle thing and big business had by then already defected en masse to New Labour which looked like a far more viable prospect for consolidating the victories of Thatcher’s cruel war than the fractious party she left in her wake. Her belligerent, divisive politics had long since served its usefulness and so had the woman herself. One of her last political acts was to take a public stand in defence of Augusto Pinochet, the decrepit Chilean dictator thought to have imprisoned and tortured over 40,000 political opponents during his 17 years in power.

In 2002, having suffered a series of minor strokes, Thatcher was ordered by doctors to refrain from any public speaking and in the years that followed her health further deteriorated. Her loss of physical and mental capacity was made the focus of the curiously apolitical biopic The Iron Lady. The film was criticised by the Tory right, who preferred to remember Thatcher at her most potent and combative. In a sense they are right. That too, I think, is how we should remember her. Not for what she became once her faculties failed her, but for what she was at the height of her power: an advocate of inequality, a friend to dictators and arms dealers, a champion of power and privilege and a scourge of the poor and vulnerable. A true blue class warrior.

[Tom Mills is a researcher and PhD candidate at the University of Bath and a co-editor of New Left Project.

Notes

[1] Cited in Bob Jessop et al, Thatcherism: A Tale of Two Nations (Polity Press, 1988) p.4.

[2] Jon Agar, ‘Thatcher, Scientist’, Notes and Records of the Royal Society, Vol.65, No.3, 20 September 2011, 215-232. 
http://rsnr.royalsocietypublishing.org/content/65/3/215.full

[3] ‘Back to the future: the 1970s reconsidered’, Lobster, Winter 1998, Issue 34.

[4] Cited in John Welshman, From transmitted deprivation to social exclusion: policy, poverty and parenting (The Policy Press, 2007) p.62.

[5] Cited in John Campbell, Margaret Thatcher Volume Two: The Iron Lady (Random House, 2011) p.72.

[6] Thatcher: The Path to Power—and Beyond, BBC1, 12 June 1995.

[7] Mark Hollingsworth, The Ultimate Spin Doctor: the Life and Fast Times of Tim Bell (1997) p.70

[8] James Curran and Colin Leys, ‘Media and the Decline of Liberal Corporatism in Britain’, in James Curran and Myung-Jin Park (eds.), De-Westernizing Media Studies (London: Routledge, 2000) pp. 221-36.

[9] Robin Ramsay, ‘Mrs Thatcher, North Sea oil and the hegemony of the City’, Lobster, Issue 27: 1994.

[10] Ian Gilmour, Dancing with Dogma (Simon & Schuster, 1992) p.60.

[11] Quoted in David Harvey, A Brief History of Neoliberalism p.59.

[12] Tory! Tory! Tory! The Exercise of Power, Broadcast on BBC 4 on 11 August 2007, 01:40.

[13] Ibid.

[14] Ibid.

[15] John Campbell, Margaret Thatcher Volume Two: The Iron Lady (Random House, 2011) p.351.

[16] Seumas Milne, The Enemy Within: The Secret War Against the Miners (London: Verso, 1994) p.ix.

[17] Stephen Hill, ‘Britain: The Dominant Ideology Thesis after a decade’, In Nicholas Abercrombie, Stephen Hill and Bryan S. Turner (eds.), Dominant Ideologies (London: Unwin Hyman, 1990) p.6.

[18] Ivor Crewe, ‘Values: The Crusade that Failed’, in Dennis Kavanagh and Anthony Seldon (eds.), The Thatcher Effect (Oxford University Press, 1989) pp. 239-50.

[19] Colin Leys, ‘Still a question of hegemony’, New Left Review, 181, p.127.

[20] John Campbell, Margaret Thatcher Volume Two: The Iron Lady (Random House, 2011) p.674.

[21] Tory! Tory! Tory! The Exercise of Power, Broadcast on BBC 4 on 11 August 2007, 01:40.

[22] John Campbell, Margaret Thatcher Volume Two: The Iron Lady (Random House, 2011) p.352.

[23] Andrew Gamble, ‘Europe and America’, in Ben Jackson and Robert Saunders (eds.), Making Thatcher’s Britain (Oxford University Press, 2012) p.219.

[24] Robin Ramsay, ‘Mrs Thatcher, North Sea oil and the hegemony of the City’, Lobster, Issue 27: 1994.

[25] Tory! Tory! Tory! The Exercise of Power, Broadcast on BBC 4 on 11 August 2007, 01:40.

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N. Dakota pushes abortion ban: ‘Life begins at conception’

24 Mar
An anti-abortion protester has a sign stuck to her back with stickers at the March for Life on January 25, 2013 in Washington, DC (Brendan Hoffman/Getty Images/AFP)

An anti-abortion protester has a sign stuck to her back with stickers at the March for Life on January 25, 2013 in Washington, DC (Brendan Hoffman/Getty Images/AFP)

North Dakota legislatures have passed toughest anti-abortion resolution, asking the public to decide whether the state constitution should define life as beginning at conception. If approved, state-wide abortions will be outlawed.

The resolution was passed on Friday and will appear on next year’s ballot.

It will state: “The inalienable right to life of every human being at any stage of development must be recognized and defended.”

North Dakota has recently passed several anti-abortion bills. Just last week, it adopted a law making abortion illegal once a fetal heartbeat, which develops as early as six weeks into a pregnancy, is detected.

Another outlaws abortions in case a fetus has a genetic defect, such as Down syndrome, making North Dakota the only state in the US to prohibit the procedure in such circumstances.

A third piece of legislation passed bans all abortions after 20 weeks of pregnancy and makes it mandatory for all doctors performing abortion to have admitting privileges at a local hospital.

The only law that failed to pass was the ‘personhood’ bill, which wanted to include that life begins at conception in the state’s constitution, without requiring the public to vote on the issue.

Pro-choice activists criticize the new anti-abortion laws, arguing that they violate the US Supreme Court’s 1973 Roe v. Wade decision, which legalized abortions until the fetus is considered viable, at around 22-24 weeks into a pregnancy.

AFP Photo/Gent Shkullaku

AFP Photo/Gent Shkullaku

However, Republican Senator Margaret Sitte, who introduced the ‘personhood’ resolution, pointed out that the main purpose of it is to “be a direct challenge to Roe v. Wade,” she told AP. According to Sitte, the inspiration came from the heart and the language from Wikipedia. “There was no grandiose plan,”Sitte told AP.

Pro-life advocates also argue that they want to shut down Fargo – North Dakota’s only abortion clinic.

Previously North Dakota’s anti-abortion caucus was the one responsible for introducing bills aimed to limit the procedure, but it has recently disintegrated over disagreements about what approach to take, Democrat Tim Mathern told AP. The group was in favor of a more slow approach at trying to put an end to all abortions.

Without the caucus in charge, more extreme pro-life activists took up the torch and introduced bills written by out-of-state organizations or even the internet.

“None of the bills originated in North Dakota. All the bills came from out of state, every single one of them,” said state advocacy counsel for the New York-based Center for Reproductive Rights Jordan Goldberg.

Republican Kathy Hawken argues that North Dakota’s residents would prefer lawmakers to concentrate on other more pressing issues, such as taxes and education.

“This is not coming from here, from the people of our state. It’s coming from out of state,” she said. “We’re clearly not the brightest bulbs in the bunch if we take a legal medical procedure and try and make it illegal.”

North Dakota’s Governor Jack Dalrymple does not approve resolutions, but he does need to sign all the other anti-abortions bills. So far, with threats of possible expensive lawsuits against the new laws, Dalrymple did indicate whether or not he will be supporting the bills.

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