Posts Tagged ‘sociology


Capitalism and Race

In an older post, I attempted to demonstrate how Capitalism spawns bigotry in terms of both class and race. For this post, I thought I might expound a bit on the latter issue.


First, a disclaimer. Capitalism is not inherently racist. It is exploitative, enslaving, and oppressive, but it is not inherently racist.

The key word here is inherently. While there’s nothing about in the tenets of Capitalism that embraces racism (just the opposite- Capitalism doesn’t care much who it exploits), the Capitalist system, once put into practice, adopts the bigotry of the Capitalists. Allow me to clarify.


Capitalism produces social classes, the rich, the middle class, and the poor and working class. The rich, often dubbed “the elite” or “the ruling class” by Communists, control society through politics, industry, disproportionate wealth and property, and so on. Now despite the growing multiculturalism we’re seeing across the globe, the ruling classes of various countries still tend be primarily from a single race or ethnicity. Look at America where, despite one of the highest levels of racial and cultural diversity, the upper and middle class remain almost entirely white and Protestant Christian. Now while there’s nothing racist about being white or Christian (though there’s been plenty of racism from whites and Christians), the problem is with human nature. We crave familiarity and are terrified of the strange or unknown. As a result the middle and upper-classes attempt, both consciously and unconsciously, to keep things the way they’ve always been, which often leads to cultural and racial tension.


For example, a couple years ago I was in a debate with a woman about the institution of English as the official language of the United States. She was decrying having to “press 1 for English, 2 for Spanish”, and the dire implications of having streets signs and forms written bilingually (though exactly what dire implications would arise she never did enumerate upon). Now as I talked with this woman, it became evident that she was not a racist. She did not believe that her ethnicity was in any way superior to anyone else’s. yet she passionately argued that immigrants must “learn English”. In short, she wasn’t afraid of racial mixing or other people groups, she was afraid of change and the unknown.


When you break it down into it’s most basic components, the race/class issue functions like this: the haves are race/ethnic group A, the have-nots are races/ethnic groups B, C, D, and so on. Those in power are race/ethnic group A, the powerless are races/ethnic groups B, C, D, etc. Again, the system is not inherently racist, however, the system almost always becomes racist. The ruling class becomes the ruling race- the lack of diversity spawns an atmosphere of xenophobia at best and blatant, unapologetic bigotry at worst. On the opposite end of the spectrum, resentment (understandably) foments. Again I have to state, even with a system that isn’t inherently racist and people who are, individually open-minded, any social structure that divides us up or separates us from each other will ultimately create racism.


A More Perfect Union

We have a complicated relationship with labor unions in the West. We have the timeless image of decent, simple, blue-collar men (and women) who work hard to put food on their family’s tables, until the company they work for decides to cut wages, leaving the worker’s no choice other than to form a union, strike, and eventually victor over the soulless corporate fat-cats in a heartwarming, straight-to-television kind of way. Balancing this image is that of the corrupt, surly, indolent teamsters, siphoning off cash from both the company and the workers, and bullying any opposition into submission.


Now there’s a bit of truth to both sides. On the one hand, unions were once (and in many parts of the world, still are) violently persecuted and harassed by companies and corporations who had men, women, and children working long hours for low pay in dangerous and unsanitary conditions. Unions were, for the working class, their sole means of getting a fair wage or better conditions. On the other hand, it’s undeniable that there is corruption within many unions- just look at the news stories of unions hiring non-union workers to picket for them (linked here).


Now as you can probably guess, Communists side unilaterally with unions. Indeed, Communists were among the first to push for worker’s rights and unionization, and continue to do so to this day. However, what is the Marxist response to the problem of unions becoming parasitic organizations that exploit both employees and employers?


The problem of union corruption arises from an attempt to fight for worker rights within the Capitalist system, rather than recognizing Capitalism as the source of exploitation. Imagine that you lead a union of textile workers. You’ve just got the company you work for to agree to good wages, safe working conditions, good benefits (healthcare and whatnot)- where do you go from there? If you dissolve the union, there’s the high likelihood that the company will simply begin to exploit the workers again. If you continue to fight for higher wages and more benefits, then you might damage the company by draining it of its profits (demanding $100 hourly-wages in a lemonade stand that has a weekly profit of $5- extreme example, but you get the idea). And since we live in a society based entirely on acquiring the most cash possible, the best option for you is to line your pockets with money from both sides- higher wages from the company and union dues from the workers. This is the problem- if nothing is done about the Capitalist system that caused the exploitation in the first place, unions can be just as bad as the company.


So what’s the solution?

A change of priorities.


Communists, both in this country and around the world are working both with and in unions to fight for worker’s rights, but in a very different way than their Capitalist counterparts. Instead of working towards the end goal of more money, the Communist solution is for unions to work towards more control. Instead of continuing to work for the corporations, unions are to work for greater control over their places of work, be it a textile factory, a automobile assembly line, or a fast-food chain. Ultimately, all workers would have a fair and equal wage, and an equal share in the company. Essentially, the textile factory would be owned and run by those working there. With an equal share of the company, profit becomes secondary to the well-being of the workers and the quality and quantity of the  product being made. Exploitation would be impossible, and there would be no dichotomy between the will of the workers and the will of the company. This is the kind of union worth fighting for.


The Political Spectrum

It seems that today whenever a right-wing or conservative pundit wishes to criticize the left they use the buzz word “Socialist”. Socialism is, of course, associated with big government and extensive (and invasive) government control of the general public (à la George Orwell’s 1984). Now the issue of simply calling something one doesn’t like about the political left “Socialist” (whether or not said something is actually Socialist or not) is that people have a basic misunderstanding of the socio-politico-economic spectrum. Just take this video by conservative talk-show host Glenn Beck, for example.

As you can see in the opening of the video, there’s a common misconception about the relationship between Capitalism, Socialism, and Communism. Despite the fact that Communism is often portrayed as a more authoritarian version of Socialism, the reality of the situation is that Communism is as detached from Socialism as it is from Capitalism. While both Socialism and Communism reject the Capitalist tenet of private property, Socialism espouses the concept of state property and Communism calls for the institution of public property. Allow me to illustrate.

In a Capitalist world everything is owned privately. “Item X” belongs to you and only you and cannot be taken away from you unless you give it away or trade for something better (though considering the purpose of Capitalism is to get as much “Item X” as possible, it isn’t very likely that you’d just hand it off). In a Socialist world everything would be owned by the state. “Item X” does not belong to you but to the government and only the government and how much you get of it is purely at the whim of the politicians. In a Communist world nothing belongs to anybody (or rather, everything belongs to everybody). “Item X” belongs to you as much as it does to your neighbors and must therefore be shared equally.

Now to this one might argue that while Socialism may advocate state property and Communism may demand public property, since both wish to bring about massive government control the results are the same. Again, the issue with reducing the political spectrum to a linear graph is that political control and economic control simply aren’t the same thing. You can have massive government and state property (Socialism) or massive government and Capitalism (Fascism) or no state control and Capitalism (Objectivism/Libertarianism/Anarcho-Capitalism/etc.) or not state control and public property (Communism/Anarchism/Anarcho-Communism/etc.) or anything in between.

In short, while making the connection between Socialism and Communism is a common mistake, it has be understood that it’s a mistake nonetheless, and only serves in propagating a false understanding not only of Socialism and Communism, but of Capitalism as well.


Live Long and Prosper?

If you were to look up “Communism” in a philosophy book, you’d probably find it under a section dealing with “Materialism”. The problem with this is that the popular meaning of the word “Materialism” has changed radically over the years. In terms of philosophy, the original meaning of “Materialism” was a category of philosophies primarily concerned with the concepts of property and their effects on human society/history. If I were, however, to use the term “Materialist” today, it would commonly be assumed that I was referring to the idea that the end goal of life is to accumulate wealth (radical hedonism, essentially). This is a recurring problem with many terms connected to Communism- in Marx’s day, “Socialism” meant a society embracing shared property and rejecting the class system, today we use it to refer to a politico-economic system where the majority of property is owned and managed by a massive government- but perhaps that’s off topic.

The issue with trying to categorize Communism in philosophy is that Marx was rather critical of philosophy as a whole. He asserted that analyzing the world should not be an end but merely a means to bring about change and advancement (“Philosophers have merely interpreted the world. The point, however, is to change it!” -Karl Marx, “Theses on Feuerbach”). While Communism definitely does offer a socio-politico-economic perspective, to claim that Communism is an all-out philosophy wouldn’t be quite correct. While most philosophies make some basic assumptions about the purpose of life (hedonism, as much pleasure as possible; Socratic philosophy, preparing for death;  aesthetic realism, finding harmony in life; the list goes on and on), Communism on the other hand functions more like a scientific theory than a code of ethics or an understanding of existence (indeed, one of the reason people find Marx so hard to read is the fact that he treats economics almost like a branch of physics). Don’t misunderstand me- Marx did have convictions. He saw the exploitation of the proletariat as the principal factor in the toppling of Capitalism and the class system and believed that the toppling of the Capitalism and the class system would propagate justice and equality. It’s like a scientist discovering that running electricity through a gas filled bulb not only creates light but it is his moral imperative to run electricity through a gas filled bulb and create light. As a result of all this, you’ll find no single, coherent Communist philosophy but rather a number of philosophies espousing Communist political theory. On one side you have philanthropic, altruistic humanist communists who have become Communist out of love for their fellow man. On the other side you have cynical and bitter antisocial communists who have become Communist out of a belief in morality rather than man (the author falls into this category). And between these two extremes you’ll find any number of other philosophies- religious Communism, green Communism, Anarcho-Communism, etc. If there’s a mainstream philosophy out there, you’d be safe to bet that there’s a Communist version of it (baring, perhaps, Ayn Rand-style Objectivism).

Now one might argue that the exact same rules apply to Capitalism. “Capitalism is a socio-economic theory too. You can hold any philosophy or worldview and still be a Capitalist!”.

Now this is partly true. You can indeed be a Capitalist and hold the purpose in life to protect and preserve the earth and all its natural wonders. The problem is that if you also accept Capitalism, you have to maintain that it is perfectly legal (and indeed, a basic human right) to purchase a mountain, to prevent anyone else from walking on it, and if the owner so chooses, to blow it to pieces.

“Alright, so Environmentalism and Capitalism don’t mesh so well- but there’s still a ton of other philosophies out there.”

Absolutely, and they too don’t seem to mesh well with Capitalism. If you hold the purpose of life is to live honestly and decently, then you’re presented with a number of challenges (the primary of which is that in Capitalism, the highest profits come from underpaying and overworking your employees and overpricing your products- not exactly honest or decent, is it?). If you declare that the end goal in life is to live long and prosper and see your family happy and secure then you have to deal with the fact that this is the wish of not only you but a large percent of humanity and since in Capitalism there’s only so much room at the top you’ll have to viciously compete with your neighbors for this lifestyle (unless you’re born into it, in which case you just have to worry about the huddled masses eying your house and pool. Even if you believe that the sole purpose of live is to live in decadence and luxury, you have to contend with the very definitions of the words. Do two houses in Monaco count as decadence and luxury, or should you get a yacht as well (or more importantly, will you be any more happy and fulfilled with the yacht than you are now?).

So essentially, no matter what your philosophy is, it has to be accepted that in all likelihood, you’d be able to pursue it better in a society free from Capitalism. You want peace and happiness for your family? Maybe you should opt for a system where a starving homeless man is going to gun down your wife/husband for her/his necklace/wallet. You want to be able to do whatever you love doing? Maybe you should opt for a system where you aren’t forced to take whatever job pays the bills, no matter how painful or bland. You want to be able learn everything there is to know about a subject? Maybe you should opt for a system where education is a high-priced commodity available only to some.

Maybe you should opt for Communism.


The Myth

Perhaps the greatest lie originating (and arguably, perpetuated by) Capitalism is the idea that the wealthy are wealthy because they are intelligent, disciplined, and hardworking and the poor are poor because they are ignorant and lazy. As a result, if a man in a business suit and flawless grammar knocks on your door and asks if he can use your bathroom, chances are you’ll let him. You probably wouldn’t do the same for a man in a ragged bathrobe whose grasp of the English language was sub-average. Indeed, the quality of treatment you offer people is usually determined by what social class they hail from. We make assumptions about people based on whether or not they seem to be poor, middle-class, or wealthy.

Quite simply, we’re bigots.

And not without reason either. If a person is less willing to let a homeless man into his house than a man who is (or at least, seems to be) doing quite well for himself, then the person’s fear is not completely unfounded. A wealthy man has less reason to rob you than a poor man. Crime rates, alcoholism, and drug abuse are highest among the lower classes. Likewise the poorer classes tend to have the lowest levels of education. Statistically speaking, yes, you are more likely to be mugged by a poor person than a rich one, but so what? Bigotry is never tolerable, no matter what. So what if you’re more likely to be mugged if you get a poor guy into your house instead of a rich one? You don’t know either man. Maybe the man in the bathrobe is an honest, honorable person who’s had a run of bad luck. Maybe the man in the suit is a sociopathic murderer or a con artist. Judging people according to how wealthy they are is, no matter how you look at it, wrong!

So why is it that we’re prejudiced to trust the middle-class and wealthy rather than the poor? Is it because the poor are ignorant and criminal while the wealthy are intelligent and decent? Of course not! The poor aren’t poor because they’re criminals; the poor have high crime levels because they are poor. Sure the poor man is more likely to mug you, but is that because of him or the fact that he’s cold and hungry? Obviously there are those who are poor because of their own issues- all humans have a propensity towards greed and indolence. At the same time, it is ridiculous to claim that the poor are only poor because they’re lazy. It’s the poorest of the poor who have the heaviest workload. Across Africa, Asia, Latin America and yes, even Europe, Australia, and North America there are millions of those who for ten hours a day for wages of less than a dollar a day! There’s a reason we call them the Proletariat– the working class! It’s because they’re the ones doing all the actual work. They do the farming, the mining, the sweeping, the building, the cleaning, the producing and manufacturing! Why on earth would we even dare to consider these people to be lazy?

Because we’re lazy.

As I’ve said, humans are lazy. More often than not we don’t take the time and effort to investigate something for ourselves; we simply make assumptions or believe whatever our leaders and the media feed us. Since the poor are poor and unable to afford decent (if any) healthcare, we immediately assume that the poor are simply dirty. Since the poor can’t afford decent (if any) educations, we immediately assume that the poor are ignorant and stupid. Since the poor are poor and can’t always afford food/medicine/etc., many are forced into lives of crime- we immediately assume that the poor are naturally criminal. But laziness isn’t the only reason we don’t ask why the poor live in poverty.

Humans are also naturally arrogant. The idea- no, the myth– that the poor are poor because they are lazy makes us feel better about ourselves. We’re where we are because of our efforts! We’re wealthy because of our intelligence, our skill! We’re where we are because of our work-ethic, our self-discipline, and our decency!

Egotistical lies.

We’re where we are because of our own efforts and the efforts of our parents and their parents before them and because of the state of the world we live in and the class we were born into. Personal effort makes up about ten percent of it- the rest is accident of birth and dumb luck. A person pulling himself to the top from nothing is such a rare event that we make a major Hollywood film out of it. If you’re born poor, chances are you’ll stay poor no matter how hard you work unless you get not one but a whole chain of lucky breaks. If you’re born into a middle-class family, you’re probably going to stay middle-class unless you get a bunch of lucky breaks (though less than if you were poor). If you’re born into wealth and privilege than you haven’t done anything to deserve your life and don’t have to do anything to maintain it. Like I said, it really comes down to accident of birth. If you’re lucky, you’re wealthy, if you’re not, you’re poor and probably will be poor for the rest of your life. The Caste System isn’t exclusive to Hinduism.

So in short, don’t believe in the fairy-tale that the wealthy are the best of society and the poor are the worst, or that the poor are poor only because of their own efforts. We are, for the most part, fixed in our place by statistical chance- individual effort has very little effect on us.

It isn’t fair, is it? Only a sadist or an idiot could honestly state that this is an ethical system. Most of us simply shrug our shoulders and say that “life isn’t fair” or “that’s just the way things are…”. I say that when someone’s been murdered, we can’t stick our hands in our pockets and say “life isn’t fair”. I say that when any injustice has been committed, no matter on what scale, the only ethical course of action is to establish justice. Yes, life isn’t fair- but maybe that’s because no one’s doing anything about it!


A Brief History of Communism

It is commonly assumed by the public that Communism (also called “Marxism”) was created by the German philosopher Karl Marx. Nothing could be further from the truth. In reality, a young Marx joined the already existing Communist movement and, after publishing several works on the subject of Communism and Capitalism (a term he coined), he became such a central figure that the term “Marxist” became synonymous with the term “Communist”. In much the same way Adam Smith did not create Capitalism but rather created the authoritative work on Capitalism (The Wealth of Nations) and yet is still considered the “founder” of Capitalism.

So who did create Communism?

Like most things in life, there is no short and simple answer. Communism, or at least the primitive ancestor of Communism has existed for thousands of years. At the dawn of man, humans lived in tribes, working together for survival. What one man killed was food for everyone, the spear or hammer made by one person could be used by another. The concept of private-property did not evolve until much later in human history- the reason being that selfishness and individualism simply could not mesh with the harsh realities of the time. One human could not survive on his own, the tribe as a whole could not waste time and energy on creating twenty individual hammers for the twenty men of the tribe when one could be shared just as easily. At the same time, the shared property (combined with the need for everyone to pull their own weight) eliminated any chance of a class system evolving. Without any difference in wealth or workload, society was more or less egalitarian.

So what happened?

As humans became more settled and as the barter system emerged (to be discussed in a later post), shared-property died slowly out and the class system arose. While today the vast majority of hunter-gatherer, pastoral, horticulturalist, and nomadic people groups still live in classless, shared-property systems, the majority of the world’s population began moving away from this system after the establishment of permanent agricultural communities. By the fall of the Roman Empire, most of the world’s people groups practiced Capitalism in some form. It was not until 1516 when Thomas Moore, one of Henry VIII’s closest advisers, published his work Utopia that the concepts of shared-property and classlessness were reintroduced into society (albeit merely as subjects of intellectual discussion). Only in the early 1800s were the concepts developed into actual political/economic theories. Henri de Saint-Simon, a member of the French aristocracy, created several works on the subject and while never implementing them in any major way, laid the foundations for what would become known as the Communist movement. It was not until 1848 when two young Prussian authors named Marx and Engels published their collaborated work The Communist Manifesto that Communism (or “Socialism”- at the time the two words were more or less interchangeable) became a concrete theory. Between the two men’s works, the entire Communist philosophy was created, though it was not implemented until 1871, when Parisian Socialists revolted against the imperial French government and established a short-lived attempt at a Communist government until the Commune (revolutionary government) was wiped out by the French military. While Communist philosophy spread across much of the Western world, there were no major attempts at Communism (baring the establishment of Amish, and later, Hutterite, communities- which are closer to the primitive classless/shared-property practices of various tribal societies). There was a brief attempt at Fabianism (a British Socialist movement), however it quickly devolved into a philosophy, rather than a physical attempt at the implementation of Communism. It was in Russia in 1917 that the first major attempt at a Communist revolution (since the 1871 revolution) took place. The Bolsheviks (the Russian Communist party and revolutionary movement), led by Vladimir Lenin, overthrew the Russian monarchy and the feudal system. After Lenin’s death in 1923, a split ensued that left the USSR divided between the followers of Leon Trotsky (creator and commander of the Red Army and Lenin’s second-in-command) and the followers of Joseph Stalin (the General Secretary of the Communist party). Stalin, despite the efforts of Trotsky and his followers, assumed control and eventually exiled Trotsky in 1929. Under the despotism of Stalin, the USSR, while maintaining the facade of Communism, devolved into a semi-Socialist dictatorship (Trotsky referred to it as a “deformed workers’ state). While Trotskyism grew in popularity in the West, the general Communist movement was marred by the atrocities committed by Stalin and the imperialists policies pursued in Eastern Europe after his death. In China, Mao Zedong led what is generally considered to have been a Communist revolution, but the later policies of Mao have caused many other Communists to doubt whether China could be counted as true Communist country since the mid 1950s. While the revolution itself is considered to be beneficial, the vast majority of modern Communists hold that contemporary China is no more a true Marxist country than Stalin’s USSR (this opinion is viciously opposed by Maoist factions of the Communist movement). While Communism was quickly becoming popular in the third-world (due largely to Western neo-colonialism) the next major advancement of Communism occurred in Cuba after Fidel Castro and Che Guevara defeated the dictator Batista. Once again Communists are split on the subject of whether Cuba may be considered a true Marxist government- much like China, there is popular that the revolution was a positive event but the movement is split on whether Cuba did or did not devolve into another deformed workers’ state. Indeed, the same could be said for almost every country where a Communist revolution has taken place (though almost all Communists are united in believed that North Korea is not a true Communist country). While the collapse of the USSR in 1990 has led many to believe that Communism has been defeated, the Communist movement is technically as active as it ever was.

In short, the history of Communism is far from simple. Much of its history can be interpreted depending on your sympathies and opinions.

Then again, the same could be said for any aspect of history.


Author’s Note: Since Communism isn’t merely an economic or political or social theory but rather a combination of all three, you can see how describing the theory itself- let alone its history- is a massive undertaking that could easily fill a book. Considering my space and the attention span of the reader is sorely limited, I have been forced so skim over the major events of Communist history. Don’t be ticked off at me if I missed some (though if I have something that might be wrong, please correct me).


Working Class Hero

The term “working class” is thrown around a lot these days. It’s applied to everything from Congolese coltan miners to New York City construction workers to cab drivers to anyone employed by a corporation. It’s not easy to define exactly what “Proletariat” is anymore, definitions and conditions have changed since the time of Marx. Do we apply the term to anyone who works for a company? A marketing executive is hardly “working class”. Do we call anyone who works with his hands a member of the working class? Technically a doctor works with his hands. What about mechanics and engineers? Some are down in the pits tinkering with the greasy hearts of machines and some sit behind desks jotting down plans of how to get lever-1 to connect to piston-2. What about the third world? Is a street sweeper in Chiang Mai less or more Proletariat than a janitor in San Diego? Where does the working class end and the middle class begin?

All in all, it isn’t easy to define exactly what “Proletariat” means anymore. For the sake of the arguments used in this post, we will define “proletariat/working class” as follows: The members of society who are employed in such fields that require little or no education and involve physical/manual labor.

So what’s so special about the working class that made Marx hail them as the future of humanity? Well even though we’ve found a definition, let us look at what it is exactly that the Proletariat do.

In Capitalism, society is organized like pillar- or better yet- a pyramid. The base of the pyramid constitutes the largest class, the proletariat or “working class”. The working class supports the entire pyramid, producing the food, mining the hills, hacking down the trees, and generally manufacturing and producing everything consumed by society. Resting on top of the proletariat is a smaller class known as the Bourgeoisie or “middle class”. What separates the Bourgeoisie from the Proletariat is that (1) the middle class is dramatically more wealthy than the working class, (2) smaller, (3) consumes more, and (4) does very little production outside of various “middle-man” jobs. In short, while the Proletariat consist largely of the farmers, the fishers, the miners, the janitors, the construction workers, etc. the Bourgeoisie consists of such people as lawyers, doctors, small business owners, secretaries, non-manual-labor business employees, etc. The Bourgeoisie, however, are in turn forced to support the very top of the pyramid, the Elite or “upper-class”. Just as the Bourgeoisie are considerably more wealthy, smaller (in numbers), and less productive than the Proletariat are, the Elite are vastly more wealthy, smaller in number, and less productive than the Bourgeoisie. The Elite consists primarily of tycoons, multinational corporation owners, bankers, oil barons, actors, etc. For some odd reason this class, which produces and contributes the least, is given the most wealthy and power.

Now in a Capitalist society (which at this point in time is almost every society on the planet), it is impossible to deviate from this social-class pyramid. The size might vary, as well as the slope, but the pyramid is always there. Of course, there have been those who have attempted to deny this. A famous, anonymous anti-Communist quote states that “The communist [sic], seeing the rich man and his fine home, says: ‘No man should have so much.’ The capitalist, seeing the same thing, says: ‘All men should have as much'”. Even a child can see the problem with this logic. If this statement were to be applied, then the lower classes- the Bourgeoisie and the Proletariat- would be all crammed into the pinnacle of the pyramid which- having now no lower supports- would come crashing to the ground. The statement should actually read “The Communist, seeing the rich man and his fine home, says: ‘Not all men can have so much!'”. Quite simply, the wealthy can only be wealthy because they are supported by a large middle class and the middle class can only be the middle class because they are supported by the massive working class. As I said- it’s a pyramid. The top can only exist because of the middle, the middle can only exist because of the bottom and the bottom… well, they really don’t need the two layers on top, now do they?

Naturally, some would contest this. Author Ayn Rand, in her famous/notorious novel Atlas Shrugged attempts to convince the reader that it is not the Proletariat but the Elite who support and fuel society. In her book, the mysterious character John Galt essentially leads the wealthy tycoons on a strike, forcing the world to come to a shuddering halt. Of course, the idea that the absence of the least productive members of society would stop the world from turning is laughable. The equivalent would be to claim that losing the decorative fuzzy-dice from a car would keep the car from running. If anything, with the removed weight of the Elite, society would probably run more smoothly. The Elite needs the Proletariat, the Proletariat do not need the Elite.

So what’s the solution to this glorified pyramid scheme we call “society”? Well as we’ve covered before, it’s only a matter of time before the Proletariat are starved, beaten, and oppressed beyond the limits of their endurance and the upper-class’s ability to contain. Revolution, Comrades. The day when the exploiters and enslavers look out of their alabaster windows to see all the Moseses, Toussaint L’ouvertures, Nat Turners, John Browns, Che Geuvaras, and George Habashes of the world bearing down their gilded palaces, howling for justice. By the time the dust settles, there is no more Elite, no more Bourgeoisie- even the old, exploited, “drugged-with-religion-and-sex-and-tv” (as Lennon once said) working class is gone. What exists instead? The new Proletariat.

In Communism, there is but a single class (though Marxism sometimes refer to this as being “classless“). Rather than being the down-trodden support for the Bourgeoisie and the Elite, the new Proletariat combines the best of all classes and purges what was negative. This new working class still is the working class, however, it exists as an individual and independent entity. The wealth that was once funneled to the rich is now equally shared, giving the public a higher standard of living. Everyone has the opportunity to be whatever they are skilled at doing- an opportunity once only attainable by the wealthy. Society is healthier and stronger, since in addition to doing whatever they are talented at doing, the manual labor is shared equally by the public, rather than being forced onto the backs of a single group. With an equal starting point, everyone is able to advance solely by their own merit, rather than by accident of birth and dumb luck.

In the old days, our heroes were god-kings and dragon-slaying aristocrats, today we look up to the Average Joe and the Homer Simpsons, but the future of the world belongs not to nobles and white-collar employees but to those who truly merit praise. Long live the working class hero.


It’s Not Easy Being Red

It’s not easy being Red.

Sure we claim the moral high ground, believe in the inevitable nature of the Communist revolution, and get the exclusive privilege of railing against the established order. But all of that doesn’t change the fact that being a Communist is hard. I’d liken it to being an Old Testament prophet, preaching to the masses about the inevitable judgment of God, the need to end the oppression of the idols and turn to righteousness. But the prophets were rejected, labeled as possessed, delusional, and insane. Nothing but crazed voices in the desert. Being a prophet was to be rejected, maligned, and even hunted like animals.

Being a Communist isn’t much different. We have a message or revolution, justice, and freedom we try to give the masses. We try to help the people, but instead of being hailed as liberators we’re stoned as heretics and blasphemers. Nine times out of ten when I tell someone that I’m a Communist I’m met with such hostility, shock, and disgust that you’d think I’d have claimed to support the punching of infants. Perhaps it’s understandable on some level. Many before us claiming to be Communists were nothing but charlatans and frauds, using Marxism for their own ends. Much of the Communist message seems dark, almost apocalyptic. The plutocrats and Fascists have filled society with propaganda, depicting Communism as enslaving and authoritarian. Perhaps people can’t be blamed for being scared. Perhaps they can- after all, fear isn’t a poison that can be injected- people become afraid by letting themselves be scared. Ernesto “Che” Guevara, as a child, once drove off a group of street-urchins harassing a homeless, disabled man. Instead of being thanked by the man, Che was spat on.

It’s not easy having to deal with that every day. When the public fears you, when the masses hate you, when society has no respect for you and the whole world thinks you’re insane- it all tends to wear on one. Like the old prophets, it’s easy to want to give up- to flip off the public and wander up into the hills, patiently waiting for the human race to hunt itself to extinction. They don’t want help, they don’t get help. Let the Capitalists enslave the world, let the profiteer suck the earth’s resources dry. When it’s all over and the only thing left are the dogs wandering the dusty, empty streets we can wander back down an say “We told you so…”.

But as much as we’d like that, as easy as it would be, we must always remember we aren’t doing it for them. Whatever prompted us to become Communist, we remain Communists- in spite of all the stigmatism, crucifixion, and incredulity- for a single reason. We do not do all that we do out of a love of humanity, we do all that we do because it is right.

Yes, comrades, it’s not easy being red. I don’t like feeling like a leper or a lunatic anymore than the next man. I don’t enjoy the prejudice, the taunts, and the condescending smiles. Nevertheless, I remain a Communist and will always remain a Communist. The old prophets were mocked- they went on roaring from the deserts. I’m sure Jesus had his bad days, it never stopped him. Trotsky and Che, even up to the days they were murdered, fought always for a better, more just world. I have non of their eloquence, Comrades, so the best I can do is to echo their words below.

“As long as I breathe I hope. As long as I breathe I shall fight for the future, that radiant future, in which man, strong and beautiful, will become master of the drifting stream of his history and will direct it towards the boundless horizons of beauty, joy and happiness!”

– Leon Trotsky, 1901

It’s not easy being red…

…but it is right.


Fighting Facism

Nearly a century ago, Communist leader Leon Trotsky defined Fascism as “…Nothing but Capitalist reaction…”. A reaction to what? There are a number of factors that can result in the rise of Fascism but in order to understand the events that cause this reaction, we must first understand what Fascism is.

One’s might make the assumption that Fascism is the same as Nazism. This is only partly true. Nazism is a white supremacist ideology that originated in Germany, based roughly off of a twisted interpretation of the works of Friedrich Nietzsche. Nazism can perhaps best be described as a subdivision of Fascism (in other words, all Nazis are Fascists, not all Fascists are Nazis). Fascism itself could best be described as the polar opposite of Communism. While Communism demands the eventual abolition of the state, Fascism requires the existence of an almost all-powerful centralized government. While Communism calls for the abolition of private property and traditionalism, Fascism is based on conserving Capitalism and tradition. In short, Fascism can be described as a far-right Capitalist police state.

From this definition it’s easy to see why people turn to Fascism. Whenever people feel that their traditional values, social/economic standing, or status quo is facing the threat of change, there will be some who turn to Fascism as a form of defense. People, if sufficiently frightened, will trade freedom for safety (or at least, the illusion of safety). However, as Benjamin Franklin once said, “People willing to trade their freedom for temporary security deserve neither and will lose both…”. During the 1950s, the US was gripped by the idea that treacherous, subversive Communists were infiltrating the country’s government and infrastructure. Fascists, particularly Senator Joseph McCarthy and his following (though of course, they never indentified themselves with Fascism), exploited the public’s fear and used it to further their own ends, namely by removing political rivals and silencing media opposition by accusing them of having leftist sympathies. At the height of his power, Joseph McCarthy was one of the most powerful (and feared) men in the US, with the support of the FBI and various members of the US government. With promises of protecting the American way of life, exposing the disloyal and subversive, and defending Capitalism from Marxism (by any means possible, no matter how unethical), McCarthy fits all the criteria of a Fascist. Of course, one could argue that McCarthy wasn’t an actual Fascist but a simple megalomaniac who used Communist witch-hunts as a way of seizing power. That may or may not be true- no one is sure of how much McCarthy actually believed the things he said. That aside, it is undeniable that McCarthy led a massive following that actually did believe in the “threat of Communism” and supported and even took part in McCarthy’s Fascist actions.

Of course, the “red scare” of the 1950s is only one example of Fascism; in this case, a reaction to the perceived threat of Marxist infiltration. But people will turn to Fascism for many reasons- take immigration for example.

Throughout the 1870s, 80s, and 90s, America was flooded with immigrants. Millions from Italy, Russia, Poland, Hungary, Ireland, Scotland, Spain, etc. traveled to the US in search of a better life. Some, such as factory owners and industrialists, saw this as a good thing- a sudden (and seemingly endless) supply of cheap labor had become available. Some saw this as a testament to the superiority of American democracy and the liberties set down in the Bill of Rights and the Constitution. Others, however, saw this as a threat to the known balance of life. The sudden surge of new citizens had upset the previous social order, and in reaction to this, Fascism rose up in the form of the Klu Klux Klan. Granted, the KKK had existed since the end of the US civil war (a reaction to the massive social and cultural changes taking place due to both emancipation and rapid expansion) however, it was the massive immigration of the 1890s that turned the KKK from a mere white-supremacist group to a full-fledged Fascist organization. Before immigration, the KKK’s sphere of influence was limited primarily to the South and parts of the Midwest, the areas where the effects of the civil war were most pronounced. Immigration, however, affected the entire US and during this time, the KKK’s empire expanded across the country, fueled by the fires of racism, xenophobia, and hatred. By the 1920s, the KKK had well over five million members, and was capable of murdering anyone it wanted with no fear of action from the authorities (who often enough were members of the Klan themselves). “Why would any rational society not be horrified and disgusted enough by the actions of these Fascists to take action against them? Why would any reasonable and free society tolerate this?”. Quite simply, fear is neither rational nor reasonable. Even at their largest, the KKK never numbered at more than five and a half million members- a fraction of the general population. The only reason the Klu Klux Klan had the power it did was because the general populace tolerated and accepted them out of misdirected fear. The public, terrified of the thought that their way of life was being taken from them, reacted to the change immigration was bringing by turning to Fascist murderers and terrorists. The Klu Klux Klan, like every Fascist organization, has never admitted to the charges of racism and murder. What we would call racism, a Fascist would call “patriotism” or “nativism” (a word meaning “the rights of a native population [or at least, a group claiming to be native] superseding those of newcomers and immigrants [i.e. ethnocentric racism]). What we would call murder, a Fascist would call “the actions of a non-representative extremist group” (effectively shifting blame without condemning the crime) or even “self-defense” (of the imaginary attack on the traditional values of said group, of course). The admonition of American writer Sinclair Lewis have proven true, “When fascism comes to America, it will come wrapped in the flag and carrying a cross…”. Fascism- even in all its terrorizing, murdering, big-brother glory- will still attempt to pass itself off as the reasonable, patriotic, pious, tradition-oriented movement existing only to serve and protect. Take the words Thomas Robb, the national director of a Fascist group called the “Knights of the Klu Klux Klan”, for example. According to Robb “… Our people- my white brothers and sisters- will stay committed to a non-violent resolution… The hatred for our children and their future is growing and is being fueled every single day. Stay firm in your convictions. Keeping loving your heritage and keep witnessing to others that there is a better way than a war torn, violent, wicked, socialist, new world order. That way is the Christian way- law and order- love of family- love of nation. These are the principles of western Christian civilization. There is a war to destroy these things. Pray that our people see the error of their ways and regain a sense of loyalty. Repent America!”. In this diatribe (for that is what it is, once you cut through the thinly veiled propaganda), key words and phrases stand out: “hatred for our children and their future”, “convictions”, “heritage”, “way”, “the Christian way”, “law and order”, “love of family”, “love of nation”, “principles”, and “loyalty”. All of these words fit with the Fascist creed- the “defense” of traditional values and ideals (in the case of the Klu Klux Klan, an America dominated by conservative, protestant Christian, pro-Capitalist  Caucasians) through any means necessary. Of course, Robb states that actions must be “non-violent”. Quite simply, this is a lie. Robb insists that there is “…a war to destroy these things…” yet insists that his organization is non-violent and based on the love of law, order, and family. When a man- any man- is woken up in the middle of the night and believes that someone is breaking into his house (whether this is true or not), he will get up, grab a baseball bat/fire poker/golf club/etc. and start prowling the house. How then are we expected to believe that such a group as the KKK (with a long history of violence), fully believing that there is a war against their very value system, will not react to this threat (whether it’s real or not). One might as well use that logic to argue that a bear won’t maul you if kick it’s cub, or that a snake won’t bite you if you try to tie it in a knot. To believe that the Klu Klux Klan, an organization responsible for hundreds of lynchings, beatings, hate crimes, and savage acts of intimidation, will suddenly stand back and passively allow their dreams (delusions, is perhaps a better word) of white-supremacy be destroyed is simply ridiculous. Where there is fear (particularly the fear of change), there are those who will turn to Fascism.

Of course the Klu Klux Klan still exists, as does racism and hate crime. Fortunately, however, the KKK is barely a shadow of its former self. No longer a unified group and having long since lost any credibility or respectability among the general populace, the Klan is- at most- a tiny (yet still toxic) fringe group and a sad reminder of a part of American history we’d rather (but cannot and should not) forget. Of course, one could argue that Fascism in the US didn’t die with the Klan but transferred to the industrial-military complex (an issue to be discussed in a later post), however one could just as easily counter that (like McCarthy) these groups themselves are not Fascist, but would merely benefit most from a Fascist or Fascist-style government.

“So what’s the point of all this?” one might ask, “The Nazis, Klansmen, McCarthyites, and Blackshirts are dead and gone and the Neo-Nazis and Skinheads are few in number and have most of the population turned against them!”. Now that is partly true. Yes, the KKK’s power is broken but there has been increased growth in their numbers, and while estimate believe that there are about eight thousand KKK members currently spread across the country (which is about eight thousand too many, if you think about it). Please, keep in mind that while the Klu Klux Klan is a nauseatingly racist and potentially dangerous organization, I am by no means advocating any physical attack (no need to lower ourselves to their level). According to US law, everyone has the right to peaceably assemble. To use the KKK’s own tactics would not help defeat Fascism but help lead it to victory. After all, if we violently attempt to preserve our value system from those who would change it, we ourselves become Fascist.

So why write a lengthy explanation (and condemnation) of a dead ideology? Because Fascism isn’t dead!

Yes, Hitler is dead, as is Mussolini, and Disney (yes, Walt Disney was a supporter of Nazism), and countless others. Fascism, however, survives and has recently taken hold in Europe, primarily Britain. Like America in the 1890s, Europe is currently experiencing a similar wave of immigration. And as the power of the KKK expanded in 1890s America, so has the support for various Fascist groups in Europe. Take the British Nationalist Party (BNP) for example.

The British Nationalist Party (founded 1982) is the quintessential Fascist organization. The BNP is unconditionally pro-Capitalist, nativist to the point of ethnocentrism (“Sink the [immigrant] boats!” has become a BNP slogan), violently anti-leftist (The Propaganda Director of the BNP was convicted for attempting to plant a nail-bomb in the headquarters of a British Communist party), and vehemently anti-Semitic, anti-Islamic, anti-racial mixing, and anti-Homosexual (while none of these last four are technically Fascist, they are traits commonly found in Fascist organizations). “So Britain’s got a Fascist party that actively spreads propaganda and in some cases, perpetrates acts of violence- America has the KKK and neo-Nazis groups, but that doesn’t mean they’re about to win seats in the Senate!”. In America, that is true. Not so in Britain. Earlier this year, two seats in the European Parliament were won by the BNP, and the party has made increasing strides in both popularity and elections (which are small victories, but victories nonetheless). Let the facts be faced, in Europe, Fascism is rising again.

So what’s to be done? How does one go about fighting Fascism?

Fascism, one must remember, is a social, economic, and political system based on fear. People turn to Fascism when they are afraid, trading freedom, rights, and privacy for security (or at least, the illusion of security). The easiest way to combat Fascism is to combat fear. If people are afraid that immigrants are changing their way of life, remind them that it’s the immigrants who have uprooted themselves to become part of the society they’re moving to. If people are afraid that Communism (or general leftism) is threatening them, explain that they will probably benefit from the socio-economic and political change. If people are afraid that they may lose some of their traditions as a result of change, instruct them that just because something is tradition it doesn’t mean it’s right, important, or useful. Attacking the roots of Fascism (fear, xenophobia, ignorance, and racism) essentially wipes Fascism out before it can take root, and keeps it from spreading if it already exists. Protests, anti-Fascist (also called “Antifa”) groups, and general participation in counter-Fascist movements also helps. Indeed, even having a basic education about Fascism helps in combating it.

Let there be no mistake, Fascism, while battered and broken, is far from dead and buried. The world is changing and many across the globe are turning to Fascism out of fear. I submit that FDR was right when he stated that “The only thing we have to fear is fear itself- nameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance. In every dark hour of our national life a leadership of frankness and vigor has met with that understanding and support of the people themselves which is essential to victory.”. In short, it not we who should be afraid of the Fascists- it is the Fascists who should be afraid of us!