Part of the CCDS team at the conference: Kathy Sykes, Janet Tucker, Harry Targ, Paul Krehbiel
By Paul Krehbiel
Committees of Correspondence for Democracy and Socialism
"The capitalist class is in a serious crisis without solution," said David Schweikart at the Moving Beyond Capitalism conference held in San Miguel de Allende, Mexico from July 30-August 5, 2014. "But there is a solution," he said, "economic democracy, democratic socialism." Over 200 people from 15 countries discussed how to make this happen, organized by the Center for Global Justice.
Chronic high unemployment, depression of wages and benefits, cuts in social services, and growing inequality and repression, and social and political resistance are endemic to nearly all capitalist countries, said Schweikart, a Philosophy professor at Loyola University in Chicago, and author of After Capitalism.
Schweikart’s model of democratic socialism calls for a regulated competitive market economy, socialized means of production and democratic workplaces (he advocates worker-run cooperatives as an example), non-profit public banks to finance projects, full employment, and a guarantee that human needs will be meet for everyone.
Cliff DuRand, a conference organizer, said people are creating alternatives to capitalism today all over the world. "If we’ve built these alternative institutions, the next time the capitalist system collapses…we will be able to survive without it."
Gustavo Esteva, a former Mexican government official, founder of the University of the Land in Oxaca, and an advisor to the Zapatistas in Chiapas in southern Mexico, gave a good account of how the indigenous people of this region are creating a new democratic and socialist-oriented society that they control, within the borders of a capitalist Mexico. The Zapatistas launched an armed uprising in the mid-1990′s to stop NAFTA and the Mexican government from allowing multi-national corporations to come into Chiapas to extract minerals to enrich the corporations and destroy their lives and their local economy.
Ana Maldonado of the Venezuelan Ministry of Communal Economy could not attend, so University of Utah Professor Al Campbell filled in for her. Campbell has worked in Venezuelan with the Community Councils, a new form of grassroots democracy and socialism. Created in 2006 by the late socialist president Hugo Chavez, there are 20,000 Community Councils today, each holding meetings in neighborhoods where all residents can attend, discuss, and vote on decisions for their community.
Private, for-profit banks came under sharp attack for causing the 2008 Great Recession, and for ripping off billions of dollars from people world-wide, primarily through charging high interest rates. Ellen Brown, founder of the Public Banking Institute based in California, declared, "Without interest payments, there would be no national debt," which now stands at over $15 trillion. Politicians use the debt as an excuse to cut funds for education, health care and other social programs. An example of local bank rip-offs is a bank loan for the purchase of a house, where the homeowner pays the bank 2-3 times or more than the cost of the house due to interest payments.
Brown said the solution is to set up not-for-profit public or state banks — like the Bank of North Dakota. She describes how to do it in her book Democratizing Money: The Public Bank Solution. Since the 2008 economic crash, 20 other states including California have introduced bills to study or establish publicly-owned state banks.
"The US controls third world countries," Brown explained, "by putting them in debt and then forcing repayment with high interest rates," which they can’t afford to pay. Brown said the book, Confessions of an Economic Hitman, by John Perkins, explains how devastating this is.
Coops in Cuba
Camila Pineiro Harnecker, a leader of the cooperative movement in socialist Cuba, explained that her country is giving much more attention to the development of worker-run cooperatives as a way to help workers create jobs for themselves, and learn how to become masters of their work and work lives. The state socialist sector dominates the economy, but coops now comprise 12% of the workforce and are expected to increase in number.
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Karl Marx: The Revolutionary as Educator
Springer, New York, 2013. 85pp., £44.99
Reviewed by Patrick Ainley
This book meets a need illustrated by a recent poster advertising a meeting for students at the London University Institute of Education that asked ‘Who was Karl Marx?’
Such is the repetitive diet of Foucauldianism, augmented by the latest academic fashion for Deleuze and Guattari, that even postgraduate students of education are unaware that Marx was, as this book begins by asserting, ‘an important educational thinker’.
Although Marx wrote before the modern state school system was established, Small states ‘He is the greatest theorist of the society that gave rise to schools as we know them – and this is the society we still live in’ (1). As he adds, Marx wrote for people who needed to find out what was wrong with the society they lived in, and how to change it for the better, and so he was also an educator. More importantly, ‘Marx is an educator for us. He challenges us to develop our capacity to think critically about our own society’ (2). This is the seminal Marx presented in this book.
Robin Small, a philosopher of education at Auckland University who has previously written Marx and Education (Ashgate, 2005), is well qualified to introduce new readers to Marx’s revolutionary education in the concise form intended by Springer’s series on ‘Key Thinkers in Education’, edited by Paul Gibbs, in which each chapter is separately downloadable, although the overall price – in virtual form or hard covers – is exorbitant. Hopefully, however, the book will make its way into libraries, because it is an introduction to Marx’s life as well as to his thought. So Small begins with Marx’s own education at the Trier Gymnasium, quoting Marx’s prize-winning essay `Thoughts of a Youth on Choosing a Vocation’, which insists ‘worth can be assured only by a profession in which we are not servile tools, but in which we act independently in our own sphere’ (5). Then, in Bonn and Berlin Universities, Small introduces the ideas of Bauer, Feuerbach and Stirner, which influenced Dr Marx before ‘the theoretical mind, once liberated in itself, turns into practical energy’ (quoted 9) in the form of ‘Marx as Journalist’.
Six Theses on Anxiety and Why It is Effectively Preventing Militancy, and One Possible Strategy for Overcoming It 1
Reposted with the kind permission of the Institute for Precarious Consciousness
1: Each phase of capitalism has its own dominant reactive affect. 2
Each phase of capitalism has a particular affect which holds it together. This is not a static situation. The prevalence of a particular dominant affect 3 is sustainable only until strategies of resistance able to break down this particular affect and /or its social sources are formulated. Hence, capitalism constantly comes into crisis and recomposes around newly dominant affects.
One aspect of every phase’s dominant affect is that it is a public secret, something that everyone knows, but nobody admits, or talks about. As long as the dominant affect is a public secret, it remains effective, and strategies against it will not emerge.
Public secrets are typically personalised. The problem is only visible at an individual, psychological level; the social causes of the problem are concealed. Each phase blames the system’s victims for the suffering that the system causes. And it portrays a fundamental part of its functional logic as a contingent and localised problem.
In the modern era (until the post-war settlement), the dominant affect was misery. In the nineteenth century, the dominant narrative was that capitalism leads to general enrichment. The public secret of this narrative was the misery of the working class. The exposure of this misery was carried out by revolutionaries. The first wave of modern social movements in the nineteenth century was a machine for fighting misery. Tactics such as strikes, wage struggles, political organisation, mutual aid, co-operatives and strike funds were effective ways to defeat the power of misery by ensuring a certain social minimum. Some of these strategies still work when fighting misery.
When misery stopped working as a control strategy, capitalism switched to boredom. In the mid twentieth century, the dominant public narrative was that the standard of living – which widened access to consumption, healthcare and education – was rising. Everyone in the rich countries was happy, and the poor countries were on their way to development. The public secret was that everyone was bored. This was an effect of the Fordist system which was prevalent until the 1980s – a system based on full-time jobs for life, guaranteed welfare, mass consumerism, mass culture, and the co-optation of the labour movement which had been built to fight misery. Job security and welfare provision reduced anxiety and misery, but jobs were boring, made up of simple, repetitive tasks. Mid-century capitalism gave everything needed for survival, but no opportunities for life; it was a system based on force-feeding survival to saturation point.
Of course, not all workers under Fordism actually had stable jobs or security – but this was the core model of work, around which the larger system was arranged. There were really three deals in this phase, with the B-worker deal – boredom for security – being the most exemplary of the Fordism-boredom conjuncture. Today, the B-worker deal has largely been eliminated, leaving a gulf between the A- and C-workers (the consumer society insiders, and the autonomy and insecurity of the most marginal).
2: Contemporary resistance is born of the 1960s wave, in response to the dominant affect of boredom.
If each stage of the dominant system has a dominant affect, then each stage of resistance needs strategies to defeat or dissolve this affect. If the first wave of social movements were a machine for fighting misery, the second wave (of the 1960s-70s, or more broadly (and thinly) 1960s-90s) were a machine for fighting boredom. This is the wave of which our own movements were born, which continues to inflect most of our theories and practices.
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By Michael Synder
Progressive America Rising via EconomicCollapseBlog.com
Oct 3, 2013 – Why are young people in America so frustrated these days? You are about to find out. Most young adults started out having faith in the system. They worked hard, they got good grades, they stayed out of trouble and many of them went on to college. But when their educations where over, they discovered that the good jobs that they had been promised were not waiting for them at the end of the rainbow. Even in the midst of this so-called "economic recovery", the full-time employment rate for Americans under the age of 30 continues to fall. And incomes for that age group continue to fall as well. At the same time, young adults are dealing with record levels of student loan debt. As a result, more young Americans than ever are putting off getting married and having families, and more of them than ever are moving back in with their parents.
It can be absolutely soul crushing when you discover that the "bright future" that the system had been promising you for so many years turns out to be a lie. A lot of young people ultimately give up on the system and many of them end up just kind of drifting aimlessly through life. The following is an example from a recent Wall Street Journal article…
James Roy, 26, has spent the past six years paying off $14,000 in student loans for two years of college by skating from job to job. Now working as a supervisor for a coffee shop in the Chicago suburb of St. Charles, Ill., Mr. Roy describes his outlook as "kind of grim."
"It seems to me that if you went to college and took on student debt, there used to be greater assurance that you could pay it off with a good job," said the Colorado native, who majored in English before dropping out. "But now, for people living in this economy and in our age group, it’s a rough deal."
Young adults as a group have been experiencing a tremendous amount of economic pain in recent years. The following are 30 statistics about Americans under the age of 30 that will blow your mind…
#1 The labor force participation rate for men in the 18 to 24 year old age bracket is at an all-time low.
#2 The ratio of what men in the 18 to 29 year old age bracket are earning compared to the general population is at an all-time low.
#3 Only about a third of all adults in their early 20s are working a full-time job.
Senator Joseph McCarthy
Reviewed by Todd Gitlin
Aaron Lecklider, who teaches American studies at the University of Massachusetts, Boston, proposes to stand the last century of American intellectual life on its head, or at least on its side. In keeping with Antonio Gramsci’s project of looking beyond the world views of traditional intellectuals – the ones who get paid to write and talk – he wants to resurrect the working class’s organic intellectuals, the non-professionals who exercise ‘brainpower’ even if they’re not credited for it by snobbish conservateurs who carve out exclusive domains where cultural capital confers privilege upon the best and the brightest. Popular culture, Lecklider writes, has been for the last century ‘a critical site in shaping American ideas about brainpower’ (p. 225).
Intelligence, he argues, is contested domain. The town has as much of it as the gown. This is a clever idea, and Lecklider, frequently original, carries it a considerable distance—sometimes farther than the evidence warrants. His starting – and finishing – point is that the charge of ‘anti-intellectualism’ famously and exhaustively leveled by Richard Hofstadter against American culture is actually self-fulfilling, for Hofstadter and his allies, failing to acknowledge that intellectual life could be conducted by non-professionals, ‘opened historians to attack by ordinary women and men for attempting to preserve an elitist category, creating a cycle of misunderstanding that continues to manifest in contemporary American life’ (p. 222). Hofstadter, from this point of view, ‘bracketed off intellect from the brainpower of ordinary women and men and divorced intelligence from working-class cultural politics’ (p. 222). By implication, it’s no wonder the left has been crammed into the margins of history. But Lecklider has prepared a clever flanking movement. The conflict over who is entitled to be regarded as intelligent may even culminate in a happy ending:
Reclaiming the history of an organic intellectual tradition in American culture represents a starting point for envisioning intelligence as a shared commodity across social classes; wrested from the hands of the intellectuals, there’s no telling what the brainpower of the people has the potential to accomplish (p. 228).
Lecklider begins his counter-history in the early decades of the 20th century.
Even as managers downgraded ordinary workers, adopting Taylorist methods to ‘transform’ themselves into ‘scientists’ (p. 26), vast numbers of working-class Americans refused to believe that managers and their hired hands held a monopoly on brains and intellectual interests. Institutions including amusement parks, comic books, public lectures, and summer schools cultivated the sort of intelligence that did not need – indeed, might actively resist – the sort of formal education on offer in the decades before 1920, when fewer than one 18–24-year-old in 20 was enrolled in college. Brainpower, Lecklider insists, was the subject of class struggle. Contra Hofstadter – who looms in the shadows as Lecklider’s foil throughout, emerging as an explicit bête noire in the epilogue—America as a whole was not ‘anti-intellectual.’ Rather, at least at the turn of the 20th century, ‘anti-intellectualism coexisted with representations of an intellectually gifted working class’ (p. 8). The history of intelligence in American culture, he argues, is ‘tortuous’, ‘considerably more complicated’ than the straightforward declinist narrative embraced by scholars such as Hofstadter, Lasch, Lewis Coser, C. Wright Mills, Herbert Marcuse and – odd company on this list – Reinhold Niebuhr (p. 224).
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Applied learning: degrees at Mondragon are almost exclusively vocational, and research focuses on technology transfer
SolidarityEconomy.net via Times Higher Education / UK
We report from Spain on the University of Mondragon, which is fighting to preserve its teaching mission, industry-focused research and mutual governance model
Mondragon is jointly owned by its academic and administrative staff. No one may earn more than three times the salary of the lowest-paid worker
It is hard to think of a time when academics in the UK have been more dissatisfied with where the academy is going. Their list of gripes is long: from the rise of the student “consumer” to overpaid vice-chancellors, a distant management class, increasing marketisation, a seemingly ever-growing brood of administrators and, perhaps least tangibly, a sense that academia is turning into a competitive rather than comradely affair.
Last year, senior scholars founded the Council for the Defence of British Universities, which set out to fight many of these developments, along with what they believe to be increasing control of universities by government and business. But so far no practical alternatives have emerged. Meanwhile, experiments such as Lincoln’s Social Science Centre, a cooperative organisation offering higher education for free, have taken place only on a very small, relatively informal scale.
At a time when many academics feel remote from their university’s managers and strategic plans, the cooperative model, in which all staff have a stake, has obvious appeal. So, can the University of Mondragon, an established higher education cooperative in the lush green mountains of the Basque Country in northern Spain, offer any answers for academies elsewhere? Founded in 1997 from a collection of co-ops dating back to 1943, the institution now has 9,000 students. The staff have joint ownership and the institution’s culture and its model of governance are radically different from those of modern UK universities.
Times Higher Education went to see how and why they do things differently at Mondragon, and to consider whether some of its practices might appeal to UK scholars looking for a new model for the academy.
Even before arriving in Spain, there is one obvious difference about Mondragon – it does not have a press office to restrict access to the top brass or vet comments by its employees. Instead, THE’s trip was arranged directly through teaching and administrative staff. And on arrival, transport was provided by the vice-chancellor, Jon Altuna, who drove from campus to campus – with the occasional stop-off for tapas and wine.
Mondragon is jointly owned by its academic and administrative staff. To become a fully fledged member, employees have to work there for at least two years, and then pay €12,000 (£10,300), which buys a slice of the university’s capital that can be withdrawn upon retirement.