Tag: Economy

By Geminijen

I’ve been running around to various left conferences this spring and summer and everywhere I go the cooperative movement is touted as the potential savior of the global economy. Admittedly, cooperatives are only “a grain of sand on the beach” (to use a summer metaphor)when one views the entire global economy. At this point it is also not clear that the interest in a cooperative economy is not just a desperate hope that something  – anything – can save us from total economic catastrophe as capitalism seems to be in its last throes with levels of inequality that cannot be sustained.

Do cooperatives really have the potential to be a transition to another more fully progressive economic form that can replace capitalism? Or is it – as cooperatives generally have been – a temporary safety valve during depressions which disappear or are assimilated over time or a capitalist reform as capitalism regains its footing (i.e., the mines in England, the paper plants in the Northwest United States, the electric cooperatives in the Southwest United States).

Since the cooperative movement is currently the fastest growing movement for systemic economic change it deserves an overview of what it is and where its going –which I will attempt to do, in a very limited way.

I will briefly comment on the recent changes in the cooperative movement in:

1) Venezuela which has attempted to use coops as part of its transition to socialism;

2) In the Mondragon cooperative network which applies the cooperative principles in the capitalist system;

3) In the United States because it is in the belly of the beast of capitalism and as such has special problems, and

4) In Cuba which is using cooperatives to transition away from a fully socialist economy to a more mixed economy. (I will write a separate article on cooperatives in Asia or Africa as BRIC countries have unique problems, although India has a highly developed cooperative economy and China has the most cooperatives in the world.)

By Galtisalie

I don’t know about you, but if I never have to read another piece that mentions the Koch brothers in the first sentence that would be fine with me. Oops. It seems so unnatural to do so, especially during a hot summer of so much fun, except for the police killings, right wing terrorism, ongoing Greek tragedy, and countless other bummers that are absolutely ruining my beach blanket bingo.

But I generally assume their will to power must be confronted by mine at every opportunity. And because their will to power (collectively including that of their amazing retinue of bought and paid for attendants) is way bigger than mine, it’s going to be pretty miserable if I spend much of my time dreaming of how to bring down their kingdom, but I do it anyway.

They alone (and they are not alone) also have a huge head start in cultural hegemony, with a massive perpetual intellectual propaganda campaign involving not only think tanks, billions of dollars, binders of semi-famous dead and living capitalist economists and other scholars, and a famous dead mercenary woman with a cool first name who wrote two incredibly awful but famously anti-altruistic novels in the 1940s and 50s followed by decades of mostly inhumane essay writing, but also by a famous and imposing dead German philosopher whose name until recently I could neither spell nor pronounce.

I suppose I should on some level study up. Instead, what a major part of me really feels compelled to do down deep on hot summer days with the planet melting is to ignore my anti-capitalist comrades, to practice the fine art of chilling out, which apparently involves working on thinking more happy and grateful thoughts, appreciating family, friends, and neighbors more, and whimsically watching life drift by with the thermostat turned way down. And I think on some level those ultra-rich superior brothers know that, which disturbs my reverie-potential even more. So, in truth, for me, it is much easier to want to fight them compulsively with all my meager energy and will to power, every single waking minute until, like the Black Knight in Monty Python, I can fight no longer, the assholes.

But I awake need more than my compulsions, even my compulsion for fighting the power. I awake need to be both among the familiar and a small hopeful part of nurturing a better world. I awake do not wish to be a human commodity waiting on economic growth to trickle my way or anyone else’s, but neither do I wish to be the silly Black Knight.

I awake am not, and you are not, to use the term in Le Gauchiste’s piece last Sunday, “homo oeconomicus.” I awake want to be unchained, and I awake want others to be as well.

But how can we take power away from the Koch brothers and those like them without saying their names with the repetition of a liturgy, becoming fixated on their power and our lack thereof, and even routinely employing martial metaphors in our theory and practice? I am not talking about “eliminationist” language, which of course is disgusting, authoritarian, and rightly verboten. I am talking about the language “of force,” using imagery we may routinely feel justified if not compelled to use, but which we sometimes would prefer not to use on some internal level.

Perhaps sometimes to be squeamish is to be healthy. I may be hesitant, but I cannot simply stay inside and ignore the cries and gasps of my brothers and sisters on the outside who cannot breathe. In that situation, I have no choice, if I am to be moral, but to go outside and to join some way in the revolt against the hands and ropes literally around their throats.

Interestingly, Dr. Fanon’s full quote begins with, “When we revolt it’s not for a particular culture.” Revolution is not culturally, much less genetically, predestined, and neither is it designed in advance to implement this or that 10-point plan. “We revolt simply because, for many reasons, we can no longer breathe.”

If I am not of the particular culture that is the oppressed group outside my window, I cannot pretend to be in a position to lead them in their time of greatest need, to tell them what their priorities should be, or to attempt to move their gaze from the hands and ropes around their necks back to the Koch brothers, income inequality, global warming, TPP, or even to the holistic and fundamental need for global system change from anti-human unsustainable capitalism to deep democracy with economic, social, and cultural, as well as civil and political, rights for all. It is their breath being lost in that moment, not mine.

Similarly, if one is being deported, or one’s parent or spouse is, in that moment, nothing else matters. Or, if a woman is being forced to abandon control of her own body because of someone else’s religion or brutality, the invasion of her person, her human dignity, and her most personal liberty and privacy is being violated, which cannot be condoned or made to wait.

While never forgetting root causes, I need to join them, follow them, take whatever solidarity positions in the masses they prefer me to have. I may even catch some words or glances of misdirected hostility or suspicion from time to time, because, THEY CAN’T BREATHE and can’t be expected always to speak or see clearly and fairly in their agony toward those who fit the outward description of the oppressor group who show up in peaceful support. Within strict limits of my right and duty to protect my own person, I should be tolerant and forgiving of their occasional minor mistakes that result from the confusing plight for which they did not ask.

And indeed, if I am not in the oppressed group, I may make mistakes too–some of my “fighting words” and show of support from time to time may not be helpful or revolutionary but rather inauthentic, presumptuous, or pretentious. While self-flagellation helps no one, neither does grandiosity.

More broadly, even from a revolutionary perspective, by being a fighter all or most of the time when I want or need more than anything to be a lover, am I not thereby becoming in some way part of the system I detest? I want to have a clean conscience as regards my friends and even my enemies as much as possible, but it is more than that. I awake want to reject holistically the system that has been foisted upon us, but even “to reject” at every turn is to live in contrast to that system rather than in freedom from it.

I am guilty as charged in some or all this and raise this complex issue of “just means” in all sincerity. In fact, I recently, ironically rather haughtily, stated as such in a religiously-themed piece I published at Daily Kos, which thankfully only a few of my best buds read (which may be the same with this here piece!): “[I] don’t claim to be pious and admit to being something of a fighter out of a sense of obligation, but with words only.”

In my opinion, apathy, not confrontation, is the social disease of our time. Faced with the seeming choice between allowing myself to be apathetic and risking imperfect confrontation, I often feel obligated to do the latter in part because so many choose the former. But is that wise? Is that the best I can be doing as a species-being?

We won’t get any modicum of heaven on Earth without raising a lot of hell. We still live in a “fighting age” and need to put on our “fighting clothes” (shout out to JayRaye and the Hellraisers like Mother Jones who are daily chronicled in Hellraisers Journal). But how we each choose to raise hell must be personally authentic to the time, place, and particular Hellraiser, with justice in the service of love not unforgiving fanaticism.

Many of us would prefer to stay in our caves, preferably a well-appointed man or woman cave. Nonetheless, caring humans crawl out even when we do not have to, blink at the uncaring sky, and seek out peace, liberty, and justice for all or at least for those we see before us being choked by “the man.” In that case, our duty is to do whatever we can to stop the choking. Our solitude and circumspection may have to wait.

But they cannot always wait. We must in general follow our bliss even as, when duty calls, we “confront,” “battle,” and “defeat” the “foes” who are the beneficiaries of divide and rule. Not always an easy balancing act. Even to begin to describe the system is to risk a migraine and to expose our own disproportionate political-economic weakness as individuals in it–a bubble-driven system powered by financial gimmickry, non-dischargeable consumer debt, production based on profits and not human need, and environmental destruction; the unsustainable but seemingly unstoppable use of non-renewable resources; the exploitation of labor and the reserve army of the unemployed; and prejudice and discrimination by “race”/ethnicity, sex, sexual orientation, place of birth or other happenstance that has nothing to do with one’s infinite value as a beautiful human being; and which, in a workplace and on a street near us, is reinforced not only by institutionalized state violence but also by cultural hegemony.

Pass me the bong. As bad as the global system is, we the people, taken off the farm and often wedged into inhumane living conditions, are not at all inclined to or interested in external violence. Stress results in massive self-medication involving alcohol and other drugs, at its worst a form of internal violence. However, right wing terrorists who say, for instance, that they are trying to provoke a two-way “race” “war” are not only grotesquely immoral but also liars. It is a one-way war of right wing terror and police violence against people of color. The former (and sometimes the latter) hope to dehumanize African Americans and to encourage other lone wolves and small groups of racist killers. They do not seriously expect that African Americans are going to engage in retributive racially murderous acts.

Almost all working people, regardless of our race or ethnicity, first and foremost want peace and security for ourselves, children, elderly, and other vulnerable persons with whom we may come into contact and will not purposely engage in violence except as a last resort. In short, except for the terrorist who is exercising a bloodthirsty and hateful will to power, every normal human instinct is to walk or even run away from a gunfight. That is why stand your ground laws are not only completely unnecessary but also causative of violence. They pretend people are in harm’s way who are not in order to sell unnecessary guns that cause unnecessary injury and death. We may chafe at and hopefully do protest injustice, but we do not use violence unless truly exceptional circumstances are presented–unless, that is, we are among those mercenaries engaged in state-sanctioned local or international police action or those desperate who have been unable to find lawful employment and get caught up in the illegal non-prescription drug industry.

But how do we ourselves also avoid wallowing in the toxic language of hate?–for there are things to hate. Should we avoid the intellectual exercises and temptations involved with understanding and refuting the intellectuals and propaganda gurus of the powerful? Must we ourselves eschew aesthetics, intellectual development, and intellectual pleasure? How can we engage in the study that leads to greater ability to engage in argumentation against the philosophers of the powerful, such as Nietzsche and Rand, without becoming mesmerized or coopted in the process?

I will not link to “The Atlas Society” website, but in a 3/5/11 piece by one Stephen Hicks, the many differences in the two are, to my view, overwhelmed by their similarity in rejecting socialism and aid to society’s losers and exalting “the hero”:

In politics, they agree that contemporary civilization has very significant problems, and that socialism and the welfare state are nauseating; but while Nietzsche has good things to say about aristocracy, slavery, and war and bad things to say about capitalism, Rand says the opposite. Finally, they share the same exalted, heroic struggle sense of life–although Nietzsche adds to that a strong dose of bloodthirstiness that we do not find in Rand, while Rand regularly adds a strong dose of anger that we do not find in Nietzsche.

We have no choice but to “fight the power” and the ideas they use to blind us to the fact that they are not actually engaged in exalted, heroic struggles but mass injustice to maintain their system of divide and rule by any means necessary for the purpose of controlling the world’s resources for their own profit-taking and capital accumulation. However, we refuse to lose sight of what makes us beautiful, which has nothing to do with how we look or winning spelling contests, or our fighting ability

or winning anything else, from awards to games to wars to battles for interpretation of our history.

True allies respect the disrespected:

“I cant speak on it ’cause I’m not gonna see it,” [Spike Lee] tells VIBETV. “All I’m going to say is that it’s disrespectful to my ancestors. That’s just me…I’m not speaking on behalf of anybody else.”

We must also respect ourselves and our own imperfect humanity. Permanent deployment is deadly, including participating in endless political battles against mercenary politicians, pundits, think tanks, and advertising gurus who wish to define and commodify us at so many dollars per vote under a “First Amendment” that speaks not the language of justice in the service of love but the language of money in the service of more money. And it is not simply a matter of getting back to the future either. Our ancestors made horrible mistakes too, often of tribalism, paternalism, sexism, and other forms of division and social hierarchy, so that to awake is not merely a retrospective cultural event.

So not only the will to power but also power itself as an end or a means to money stinks with the stench of greed, selfishness, and death. We absolutely don’t want to become like the Koch brothers.

But is there an easy, or at least emotionally cathartic way out? When we awake, as we must, should we try to make being a loser “cool”?

That “loser as coolness” commodity was produced and sold two decades ago to great aesthetic effect … seems like yesterday

We should refuse to be purchased by a consumer culture that can even package the language of the desperate and their would-be allies for commercial purposes. Surely the stuff of revolution is more than adoption of a certain fashion consciousness. Signs of solidarity must be more than proudly affecting the pose of “losers” in some kind of kubuki show of support for those who truly suffer from the grosser forms of injustice.

As a precaution from being frauds, do members of the left then need to adopt cultural austerity? Do we need to stop reading all books other than our chosen school of socialist thought and lose what little sense of humor we still have? Will doing otherwise lead us down the slippery slope to being poseurs? Of course not. We should not try so hard to “fight” “the winners” in their own fixed games that we either adopt the tokens and terminology to which we have been assigned or only speak with our own insider terms of reference.

The advertisers and other mercenaries working for the ruling class have decided all manner of linguistic packaging to keep us enticed and preoccupied when all the while inside the packages there is very little there there. “Mystique” itself is such an impressive French-sounding word. But we should not adopt an anti-intellectual pose any more than we should adopt the pose of “loser.”

Still, when we unwrap the supposedly precious intellectual commodities of the ruling class, when we touch those rings of power, we should be careful and realize that, like Frodo Baggins, there is nothing so special or moral about any of us that makes us beyond temptation.

Let us begin to be awake by giving up our craving for acceptance in the supposedly glamorous world of waiting for Mr. Übermensch. Let us not be so occupied with the minds of our enemies that we are unable to free up our mental energy away from that which does not make us more loving global citizens, including the “correct” spelling and pronunciation of the names of mercenary intellectuals we are expected to admire. Let us not be taken in either by their brilliance and mental dexterity or our own.

We do not want to become one of the ruling class or one of their mercenary class who gets to stand nearby in the high places, feed our betters grapes, and wave fans over them in their exalted, heroic struggles.

By Le Gauchiste

The term “Neoliberal” is used a lot here at Daily Kos: 203 posts included the term during the first half of 2015 alone, a little more than one every day. Many of these posts stimulate lively discussion, especially regarding the alleged neoliberalism of various Democratic Party figures, most notably President Obama and Hillary Clinton.

Quantity is not always a sign of quality, however, and many of these discussions suffer from a failure to define neoliberalism adequately or even at all, leading to understandable confusion and misplaced accusations that the term is meaningless. This post will try to avoid that pitfall by proposing a definition of neoliberalism that emphasizes its nature as an ideology, and will then apply that definition to one of Clinton’s most important recent speeches, in which she was widely reported to have returned to traditional liberalism.

by Galtisalie

Epidemics of cholera as well as other serious diseases, including neoliberalism, can take a toll on solidarity. “Trade” deals, and the conduct used in pushing them through to adoption, can be purposely choleric in order to accentuate a breakdown in solidarity. A carefully-orchestrated disinformation and intimidation campaign can provide a loud and pushy disincentive to obtaining and sharing knowledge and growing into a healthier society.

The Gipper is credited with the famous saying “trust, but verify.” However, it is actually an old Russian proverb. The phrase came in handy when scrutinizing the actions of the potentially dastardly Russian Mikhail S. Gorbachev.

With matters of political economics, we have learned over the last hundred years that verification is not always easy because labels sometimes defy reality. Since the fall of the authoritarian state capitalist Soviet Union, which claimed to be real and scientific socialism, apathy has set in about true human choice on matters not having to do with consumer goods. The possibility of a heterodox deeply democratic vision for humanity is laughed at by commenters. They blithely point to North Korea and the supposedly happy riveters south of the border who produce things once made by Americans for the great now debt-driven and trade-imbalanced American marketplace.

Speaking of Russia, its dolls and other trinkets are now made in China too. Ironically, the British Green Quaker documentary filmmaker David Malone aptly says that modern “trade” agreements are like Russian dolls, with lots of other dolls inside that have nothing to do with trade. We are expected to place the doll up on a shelf and not worry what’s inside, even if the shelf is getting repossessed.

Anyway, it’s not really as simple as opening up to see the next doll inside, although it would be nice if we were allowed to at least do that before making the purchase. If the global “we” really wants to understand something that comes with risk, such as a disease, or a series of massive “trade” deals, we must first be able to put the pieces as well as the whole under a microscope, do DNA tests, and have plenty of time to learn what exactly it is we are seeing. Learning the ecological context is also critical.

Sounds like technical questions best left to experts! So, we can sit this one out. Maybe it is we who are dialectical dolls here, expected to live superficially without addressing our interior selves. Why concern one’s pretty little self with such manly and adult details?

More broadly, absolutely do not ponder whether the globalization of hegemonic capitalism is the disease or the cure. That would necessitate openly and closely studying and discussing, without fear of repression, the system that is being imposed, the crises it inevitably causes, the insolvency it constantly courts, the reserve army of unemployed workers, the lack of fair distribution of the winnings that arise from the system, and calmly comparing the available alternatives, including everything from tweaks to overhauls to repeal and replace.

Democracy is this potentially great mass experimental method if the powers that be would allow it to work deeply and openly. If we were allowed to trust but verify we could be engaged citizens. Instead, we are forced to leave democracy to neoliberal politicians, experts, and talking heads, as if they will explain to us what little it is that we need to know after they have made their decisions, which have bound within them unprecedented curtailments to democracy.

This sounds more like oligarchical exploitation than rule by the people. But what can we do to defend ourselves in times like these?

At least from the time of Spartacus, solidarity has been the enemy of exploitation, always has been and always will be. But woe unto those who take the risks of speaking the truth to power, or even seeking the truth. The doubt-inspiring whispers are reaching a chorus of “shut-up and know your place.” Self-doubt cannot help but set in:

In the end, did Spartacus really want to be free and in solidarity with other people in the struggle to be free? Wasn’t it really pretty nice being a Thracian gladiator after all? And for his followers, as they were hanging from crosses every bit as real as Jesus’s, might they not have had a little buyer’s remorse?

Come to daddy. Put aside those passions. Don’t question too much. It’s for your own good that you are being led through the valley of the shadow of death in a blindfold.