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.
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