Money, and capitalism, are in and of themselves soulless, neither good nor evil.  Like all tools, they come alive in the hands of their master.

The ways by which you may get money almost without exception lead downward. To have done anything by which you earned money merely is to have been truly idle or worse.     Henry David Thoreau, Life without Principle

I agree.  I much prefer to work at some task that satisfies my mind and spirit, and need not think about it feeding my body, unless I am uncommonly hungry. Yet even that great Transcendental anti-materialist, Thoreau, had to admit the native wisdom of woodcutter  Alex Therien’s reasoning for the utility of cash:

When I asked him if he could do without money, he showed the convenience of money in such a way as to suggest and coincide with the most philosophical accounts of the origin of this institution, and the very derivation of the word pecunia. If an ox were his property, and he wished to get needles and thread at the store, he thought it would be inconvenient and impossible soon to go on mortgaging some portion of the creature each time to that amount.    Walden

For more discussion about the utility of having an economy, vs. the valuing of money over people, please follow me, beyond the Infinity symbol a la kos.

I was thinking of writing about the Charlie Hebdo massacre which culminated in an anti-Semitic attack in a Kosher Supermarket leading to the deaths of Jewish shoppers.  I was considering addressing the issue of why we should have solidarity with the victims even though I found their articles racist and the errors of secular extremism adopted by the French left, done so well here; really, does anyone really think that deserves execution? I was going to talk about my deep fears and worries for French Muslims and the inevitable security measures that will be introduced that will affect the freedoms of French citizens and how those would be used against ethnic and religious minorities and possibly against French political dissidents. I also was considering discussing my anger at Hollande’s keeping Netanyahu updated on the situation in the supermarket.

This is the same Netanyahu whom is urging French Jews to emigrate to Israel and who was part of those leading a “national unity” march today in Paris and that Netanyahu represents no one but those that voted for him, much less the Jews living outside of Israel that he is encouraging to move to Israel which is engaged in a constant state of war. What is this saying to French Jews, and for that matter, all Jews living outside of Israel?

Are they actually implying that Netanyahu in some way represents all Jews?!  Sorry, this man does not and will never speak for me … putting my anger at this aside for the moment, we actually have something positive to discuss!

I decided to go for a story that actually could shift Europe in a positive direction and that is the upcoming Greek elections on January 25th.  Following the failure to elect a President in Greece, Samaras was forced into snap elections (http://www.theguardian.com/world/2014/dec/29/greece-crisis-president-snap-election).

According to all polls (and these, alas, are notoriously unreliable in Greece as they are often commissioned by the political parties themselves) it looks as though SYRIZA will come in first.

This means that they will be granted 50 seats to help them make a government.  However, the issue does not appear to be whether they will win, but whether they will win with 151 seats to ensure a majority in Parliament. If they do not win that majority, things are up in the air as an understatement.  

There can be no immaculate conception of socialism …

Aneurin Bevin, 1945;

or of our posts about socialism.  

I had hoped this post would be the fabulous coming out ceremony for a pamphlet I have been working on in my spare time for over a year on the need for a global social compact. I view Pope Francis as being a potential key Gramscian player in this prospect. I was going to highlight how Cuba may present a unique opportunity for the global social compact paradigm. But, as they sometimes do, real world events in my little world have taken precedence over the Holidays, and the pamphlet is not complete. Nonetheless, I feel I can still take an abbreviated stab at the post I mentioned week before last in a comment on MrJayTee’s excellent Cuba post:

a look at the Cuban constitution, Cuba’s survival of the fittest/meanest capitalist island neighbor immediately to its east, and the potential helpful role of Pope Francis

(My patient, kind but busy tovarishch MrJayTee prefers I keep my posts short anyway, so perhaps this is divine providence.)

Before I get into the meat of this post, I need to get some slights, and caveats, out of the way. Let me begin by “apologizing” to socialists who happen to be Catholic for the Immaculate Conception invocation, but it seemed to fit my situation, and, 55 years into both experiments, it seems to fit Cuba’s as well. That cultural reference got Aneurin Bevin, the founder of Britain’s National Health Service, in trouble with this important left subgroup seventy years ago. But what the hell, Bevin, and after him the Castro brothers, did more to help the working class have earth as it is in heaven than any pope or archbishop of Canterbury in my estimation. So, please accept my laurel and hardy handshake and nonpology.

As for caveats, for stinging critique by me of the Catholic Church’s anti-women, anti-GLBT, and in general anti-human policies, and its tendency to produce smarmy moralizing with little or no praxis to produce change, please see here and here, respectively, including ditty about:

the unelected Constantinian conservative RC majority of the SCOTUS, the Republican Party’s politburo, the vanguard in robes of U.S. political corruption and global neoliberalism, his humble flock, who put capital unction into the grotesque shunning of humanity that is institutionalized social repression

In a nutshell, while I have taken the gloves off with Pope Francis’s street cred, I believe in working with him too.

I do need to add one last preliminary sting:

No, Pope Francis, I do not buy that you did all you could to protect your own priests from right wing killers/torturers in Argentina’s Dirty War. I will not battle that history out in this post, but suffice it to say that you could have placed your prestige, and your body, on the line to protect them, but failed to do so.

To see how a real moral leader leads by example, please read Gramsci’s 1925 speech directly to the face of Mussolini and the Italian parliament.

Moving right along …

A spectre is haunting the United States–the spectre of normal relations between the United States and communist bugbear Cuba. For the lazy, captured US media, it’s all about the Cold War poses struck by Republicans (and a few Democrats like New Jersey senator Bob Menendez) whose needles are permanently stuck in an anti-Castro groove. Add a few snips about how US corporations can’t wait to get into the Cuban market and you have the domestic version of the story.

But is it really as simple as big business finally tilting the balance away from right wing nuttery? It’s tempting to say yes. The machinations of capital are relentless and there can’t be any doubt that capital wants Cuba back in the worst way, but being slightly smaller in both area and population than Pennsylvania, it’s hard to believe the attraction of the Cuban market finally thawed the ideological iceberg of the Embargo all by itself.

Certainly generational change has helped take the risk of losing Florida’s electoral votes out of the issue. A recent survey of Cuban-American adults for the Miami Hearald showed about equal support for both sides of the issue, with wide support for normalization from respondents under 65. Opposition to the Castro regime just isn’t that potent an issue any more even for Cuban-Americans.

Then there’s the notion that a throwdown over Cuba policy benefits the Democrats in 2016 by encouraging a rift between doctrinaire conservative Republicans and liberal business Republicans while giving Democrats greater appeal among the non-crazy center. This scenario not only doesn’t need Congress to end the Embargo, it benefits from congressional drama. While I have no doubt that resuming relations with Cuba is a sincere goal among the liberal bourgeoisie, they need have no genuine expectation of success to make this argument part of the 2016 political strategy.

Is there more to the story? Let’s look around and see what some on the left are saying.

In Defense of Marxism strikes a triumphalist note, while cautioning that the change in US tactics does not mean the end of America’s efforts to destroy the Cuban revolution. It also rightly notes the history of US terrorism in Cuba; since the US is a major perpetrator of terrorism globally, this is fitting. IDoM also takes note of the Venezuela connection. Targeting Cuba and targeting Venezuela are part of the same Imperialist project.

On Wednesday December 17, the United States admitted that its attempt to bully Cuba into submission had failed. This should be seen as a victory for the Cuban Revolution and its resilience against the relentless onslaught of the most powerful imperialist power on earth only 90 miles away from its shores. However, US imperialism has not given up on its aims: the restoration of the rule of private property and the destruction of the gains of the revolution. It has just changed the means to achieve the same result….

The statement from the White House announcing the change of policy starts with a clear admission of bankruptcy: “A Failed Approach. Decades of U.S. isolation of Cuba have failed to accomplish our objective of empowering Cubans to build an open and democratic country.” Of course, where it says an “open and democratic country” what they really mean is a capitalist country, where “democracy” is just a fig leaf for the rule of big corporations…

The coming to power of the Bolivarian revolution in 1998 threw a new life line to Cuba. On the one hand, it meant the exchange of Venezuelan oil for Cuban medical services on very favourable terms. On the other, it broke the isolation of the Cuban revolution and provided the hope that it could spread even further.

Trotskyist World Socialist Website looks at the potential thaw (after noting that the Obama administration is slapping new sanctions on Venezuela allegedly to punish it for it’s handling of protests earlier this year) as evidence of the Castro regime saving saving what’s left of itself by means of Chinese-style state-controlled capitalism:

No doubt the demands of the Chamber of Commerce and the American Manufacturers Association for access to the Cuba market played a major role in Obama’s decision. So too did the prospect that a massive influx of US dollars would do far more than the economic blockade to unravel what remains of the radical reforms instituted by the Cuban Revolution, while helping to bring to power a more pliant regime in Havana, restoring the kind of neocolonial relationship that prevailed before 1959.

For its part, the Castro regime sees the turn toward its longtime imperialist nemesis as a means of salvaging its rule and pursuing a path similar to that of China, preserving the privileges of the ruling strata through the development of capitalism and at the expense of the Cuban working class.

It’s this view that I find the most suggestive. While the Cuban revolution deservedly enjoys broad from the serious left, that support often comes with criticism of the stratified, ossified, top-down nature of the regime. Is the Castro regime so pressed for money that they have no choice? Is it kidding itself that it can dance with the Beast and not come away unharmed?

Obviously, there are many factors at work here besides the US business community seeing an opportunity to extract value from Cuban workers and Cuba’s natural heritage. What is going on under the surface?

Speculate, anti-Capitalists!

Reposted from Wednesday. The night before Thanksgiving is not the best time to post. ;-

After marching for about 4 hours and being on the front line when the police confronted the protesters and having only 6 hours of sleep, I’m exhausted. Still, I have all these random thoughts going through my head this morning as I process both what I directly experienced last night and the social commentary I’ve read since then. This may ramble or be disjointed. It may also be raw, unclear or not fully thought out. I’m seeing it as a snapshot into a frame of mind and body after a highly charged event. Nuggets to, perhaps, spark dialogue or lead to further exploration. I want to see what comes out in hopes of not losing any particularly valuable nuggets. So, here goes….

This has been a busy weekend — dividing time somewhat schizophrenically between participating in one or the other of the many actions sparked by the decision in Ferguson not to indict police officer Darren Wilson for the murder of Michael Brown — while at the same time planning an annual Thanksgiving meal.  Being a “conscious” political and multi-racial “family”, on past Thanksgivings we often commemorated the day by attending a local American Indian event.  As the years past, we reverted to a somewhat more traditional community potluck dinner with friends with turfu, organic dishes, etc. Still later, as biological families divided into nuclear subdivisions with children, somewhat smaller gatherings were held where we would prepare the traditional feast with a nod to  and solemn commemoration of the genocidal history behind the holiday and watch a socially conscious movie.

This year, someone suggested that we Watch Do the Right Thing. (In full disclosure, we did not end up watching Do the Right Thing because one young black guest who happens to be gay felt that he had been bullied by his peers in the neighborhood as he was growing up and it would be a painful reminder (he still lives in central Harlem about a block from the National Action Headquarters) and another young black woman felt that she needed a break from the intensity of the explosion of feelings and responses that the Ferguson decision brought on. Life is often more full of contradictions and ambiguities than our political struggle for justice would suggest.

Still, the reminder of the controversial movie, first released to great criticism as to whether it was promoting violence or showing how destroying property was better than killing human beings, reminds us how a cultural representation can help people understand the emotions behind our struggle in a way that facts and figures can’t.

First released in 1989, Do the Right Thing, one of Spike Lee’s earliest movies,  tells the story of the racial tensions in the black community in a Brooklyn neighborhood which culminates in tragedy when a young black man is killed by police. The young man’s death results in a night of rebellion in which the people in the community burn down local businesses including the local pizzeria.

The movie was released long after the racial tensions and the riots of the 1960s which it was meant to portray, and before the Rodney King beating in 1991 resulted in the rebellion in Los Angeles. Long before 41 bullets felled Amadu Diallo, the African immigrant shot at his front door by police in the Bronx, or the brutal torture of Abner Louima who was beaten and sodomized with a broomstick by police after he was arrested outside a Brooklyn nightclub. (Sidenote: Neither of these later incidents resulted in riots, but in organized nonviolent civil disobedience and, eventually in sort of very limited conviction of some of the perpetrators. It is interesting to note, however, the Louima case only came to light after a nurse reported the incident when he was brought to the hospital. She was the only one of 28 people who had witnessed parts of the incident the night he was arrested. The other 27 people threatened her for speaking out.)

In Do the Right Thing, Lee sets out the many cultural signifiers of the community’s racial tensions that lead to the violence of both police brutality and the violence of enraged communities of color — in other words, the  very American history of the culture of oppression in the black community:

Mookie, played by Spike Lee, is the young man who, as the pizza delivery man, is viewed by a frustrated Tina, his girlfriend and mother of his child, as unambitious and unable or unwilling to live up to the model of the father and family man that is portrayed on TV, reflecting the tensions between the sexes in a community held down by racism.

Sal, the pizzeria’s Italian American owner, has been in the neighborhood for 25 years. His older son is openly racist while his younger son is friendly with Mookie. Sal sees himself as part of the neighborhood, but when asked by Smiley, a mentally disturbed young man who is always carrying around pictures of Malcolm X and Martin Luther King, Jr., and “Bugging Out” (described by his name)to put up pictures of Malcolm and Martin on his “Wall of Fame”, along with the Italian Americans such as Sinatra, he refuses because, as he says, he owns the restaurant.

There are many other signifiers — “Da Mayor,” an old alcoholic man who signifies street wisdom and compassion (but who is not respected by the younger generation in the neighborhood), the young men who hang on the corner, the Asian store owner who signifies new cultures moving into the neighborhood and the conflict that brings (but who can hold her own in a swearing match in a confrontation with her black American neighbors).

But most significant is Radio Raheem, a big young black man who supported Smiley and Buggin Out’s demand to post Malcolm and Martin’s pictures in the pizza parlor. Raheem is well  meaning, but is always getting into trouble for playing his radio too loud.

When Sal and Radio Raheem get into a fight over turning down the radio and Sal calls him a “nigger,” a fight breaks out that spills into the street and draws a crowd and Sal calls the police. When the police come, they arrest “Buggin Out” and put Raheem in a chokehold which kills him. Once the cops realize he is dead, they beat up “Buggin Out” and leave the scene, leaving Sal and his sons exposed to the crowd’s rath.  When the Mayor tries to calm the crowd down, the crowd turns on him. Mookie then picks up a trash can and throws it through the window of the pizzeria and a race riot begins. In the melee, the Mayor saves Sal and his sons.  

While this is not a very good or complete synopsis of the movie, you get the picture Radio Raheem could be Michael Brown – or Earl Gardner, another “big” black man who was selling “loosies” on the street in Staten Island who was killed shortly after Michael Brown by NYPD officers in a chokehold, which was also witnesses by several citiznes (This raised new critiques about the appointment of William Bratton as the new New York City police chief since he has a known history of going after nonviolent offenders for small street “crimes” as well as a bad track record of chokehold deaths under his command)– or Anthony Baez (my neighbor in the Bronx) who was playing football with his nephew when the ball bounced and struck a police car and the policeman (who had already been moved from neighborhood to neighborhood to hide his history of excessive force) put 17 year old Baez into the chokehold and killed him — or 17 year old Jordan Davis who was killed in a gas station in Jacksonville, Florida for playing loud music because a 47 year old software engineer who was a known racist felt that Davis’ refusal to turn the music down “threatened” him and that he was  entitled to shoot Davis and would not be held accountable by the police or courts. He was in fact convicted of murder, but 17 year old Davis is still dead.

The fact is, we all have our own memories of the cases that most specifically affected us and there are many other cases across the country and across the years– far far too many to recount here and they seem to be increasing.  Which is why it is important to raise the question that Lee asks in Do the Right Thing.What must the black community do to finally overcome, once and for all, the virulent racism that is so endemic in the United.   (For an analysis of the importance of the movie and the Ferguson situation to questions of violence, issues of the “Rule of Law” or why it is important not to conflate race and class, read below the fold.)

Some illusions are not good. Keeping up appearances can be dangerous. We should have the courage to admit that we or those we love or should love are in need. A political party that is too afraid to speak this message is nearly worthless.

I love the honest moment many critics hate in Akira Kurisawa’s One Wonderful Sunday (1947) when the director, through the female co-lead, confesses the act of creating for the public good by turning to us, the viewers, and begging for help for the poor lovers of post-WWII Japan: “There are so many poor lovers like us.”

Generations later, the Japanese left is by and large retaining its moral courage against a denialist onslaught that would have fit right in with Fascist days gone by. In a vicious campaign of moral inversion that would make Karl Rove proud, those who dare to stand by the historical veracity of the exploitation of “comfort women” are themselves scandalized. The current conservative Japanese effort to expunge from history the Japanese military’s mass brutalizing of women during WWII is, needless to say, itself deeply shameful. But this need for maintenance of societal illusion is by no means a new creation. Nor can the U.S. exempt itself from criticism with respect to its own deep and wide illusion at home and abroad, and in particular with respect to Japan.  

In these sad days it is difficult to remember except with sadness that not too long ago a first term presidency was won on a simultaneously discomforting and audacious vision—

The title of The Audacity of Hope was derived from a sermon delivered by Obama’s former pastor, Jeremiah Wright. Wright had attended a lecture by Dr. Frederick G. Sampson in Richmond, Virginia, in the late 1980s, on the G. F. Watts painting Hope, which inspired him to give a sermon in 1990 based on the subject of the painting – “with her clothes in rags, her body scarred and bruised and bleeding, her harp all but destroyed and with only one string left, she had the audacity to make music and praise God … To take the one string you have left and to have the audacity to hope… that’s the real word God will have us hear from this passage and from Watt’s painting.”

While “her” audacity is commendable, where is “ours”? Can we look on at a person in such a condition and not ask why and then do all we can to change those conditions?

This vision, which was ultimately an appeal to honestly assess the requirements of justice in the service of love, has been diminished through a societal psychosis brought about only in part by an opposition party strategically incapable of telling the truth on anything serious. The Republican Party is built on lying, to be sure. But it has received decades of assistance from the pathetic unwillingness of the U.S.’s so-called liberal party to have the audacity to honestly call even for old time liberal religion and from the pathetic unwillingness of the so-called liberal media to have the audacity to expose lies on a prolonged basis except of the inconsequential variety–such as the covering up of the pathetic sex life of a president with a consenting intern. While I hope most of us would agree that Bill Clinton was a putz, our collective political lives should not turn based on what he does with his. Had he turned to the camera and said “There are so many poor [so to speak] lovers like us” we all should have clapped, laughed, or yawned, but certainly immediately moved on.

It is worth pondering who is really running this sickly thickly syrupy daytime theatre of life in the U.S.–so comfortable with societal psychosis once reserved for dreams of a heavenly one–while we put on our daily generally modest costumes. We have lost the will to pray, oh Lord, for a Mercedes Benz or even a new pickup, although we may still feel this unexplained ungratified compulsion to purchase new gizmos with whatever is left over after the tank of gas that will get us from our trailer to our part time jobs if we can get them.  

It can sometimes be difficult, however, to tell the actors from the playwrights, for even the playwrights have to play dress up, or, more typically, dress down. When you are an imperial family, it is important to look the part, which will vary according to the needs of the occasion. If your power is mainly cultural, with pretentions of divinity, your plumage may need to be bold. While living large you may feel compelled to use your women and children more like props than actors on the stage of your pampered world.

If your power is economic, you may need to dress like regular small business folk on the way to the quaint grand opening of a new five and dime, complete with soda fountain. Your appearance should reflect the business needs of your milieu, even if that means you too must look like you eat tons of that processed corn-shit you sell to us at everyday low prices.

Before I come back to them, I want to mention the customers. You may wholly or partly not realize it, but, if you are reading this, you are likely sitting or standing (pray not driving) in the Wholly Walton Empire. You won’t actually get to “[m]eet the 6 Walton Heirs at the [t]op of the Walmart [e]mpire,” but it is important to their tight hold on power in the U.S. that you and hundreds of millions of species-beings like you remain alienated and not develop class consciousness of them and moral consciousness of the ends and means of their empire.

Now back to our story …

The Walton family are just regular folk, plus lots of money and power. They are at the pinochle of a homestyle capitalist family built on the illusion of choice. They are mere country vendors.

Other small town folk make the stuff that they vend, which we stuff into our bodies and souls to the limit of our credit and physiological and psychological capacity to intake stuff.

These ultra rich “regular folk” use slick mercenary politicians from both U.S. ruling parties to carry out their policies in exchange for chump change and neoliberal-circumscribed political power implemented through the kabuki theatre of “aw shucks, pass me them taters” known as U.S. “democracy.” A broad spectrum of “regular folk,” sometimes already wealthy but usually not “ultra rich,” compete within this mercenary class. Enter folks like Jeb (make no mistake, Jeb does not come to Arkansas because he cares about education)

and “our” very own HRC.

Now what in tarnation does this have to do with Japan?

Yes, comrades, we need to talk about crises again, the term recession simply does not explain what is really going on! Just in case you might not have noticed or perhaps the mainstream media where you live ignored it, the obvious has happened and the end of the so-called recession has disappeared into the fantasy novel. Once again there is a slowdown in growth and the financial markets are not particularly happy. This time, Germany and China are showing signs of slowdown. Globalisation has not ended the potential towards crises in the capitalist economic system; in fact, the greater interconnectedness of the world economy has exacerbated the situation and ensured that the contagion spreads.  

For those who believe the fantasies of neoliberal economics, the shock of these latest failures of neoliberalism must come as a surprise. But for those of us that have been warning of the stupidity of squeezing wages and destroying work conditions, rising inequality in income and wealth, the dangers of export-led growth when wage incomes are being squeezed meaning that unless governments become the sole purchasers of goods and services that are being produced (and they are not) that obviously there comes a point when working people cannot purchase goods and services as their incomes are too low, wiping out of savings  has happened and personal indebtedness leads to default and bankruptcy. Neither of these things helps to maintain capitalist growth, accumulation and profitability in the long run; forget that, it hasn’t even lasted in the short run.

I will be giving a run through on what is going on and why our lives feel as though we are living through the Shock Doctrine (which we are) then address the proposals of dealing with persistent unemployment under capitalism from the Left on which there is significant disagreement.