Gilet Jaunes

By Adam Williams, Andrew Glasford, and Peter Kalmus - Green New Deal Network, January 22, 2024

By Our Changing Climate - Our Changing Climate, September 23, 2023

By Simon Pirani - People and Nature, May 16, 2022

Two clouds darken the sky. A close-up one: gas and electricity bills have shot up since the Russian invasion of Ukraine, and millions of families are struggling to pay. And a bigger, darker, higher one: the climate disaster, and politicians’ refusal to tackle it.

Ultimately, both these threats have a single cause: fossil fuels and the systems of wealth and power that depend on them. We need social movements to link the fight to protect families from unaffordable bills with the fight to move beyond fossil fuels, and in that way turn back global warming.

Here I suggest ways to develop such a movement in the UK, starting by demanding action on home heating.

By Harrison Carpenter-Neuhaus - Voices for New Democracy, December 9, 2021

The world’s climate is changing, and it’s surprising — and disappointing — how little our responses have changed since we first recognized the problem decades ago. Since the 1970s, the world has been well aware of climate impacts of burning fossil fuels and many have recognized how our political economy lies at the heart of the problem. Marxist thinkers in particular, like Paul Mattick, were quick to describe the irreconcilable contradiction between our extractive and growth-oriented economic systems and the carrying capacity of our natural ecosystems. But despite these prescient warnings, the world today is still clinging to the same economic systems and largely failing to resolve these tensions. In the face of the accelerating crisis, it’s worth reflecting on the clear trajectory that thinkers like Mattick identified, and what it means for our options in the present moment. 

In 1976, Mattick published his analysis of the problem in “Capitalism and Ecology,” just four years after scientist John Sawyer published the study Man-made Carbon Dioxide and the “Greenhouse” Effect in 1972. Sawyer’s study summarized the scientific consensus at the time around the Earth’s pressing climate concerns: the anthropogenic attribution of the carbon dioxide greenhouse gas, their widespread distribution and their exponential rise throughout the modern era. By the mid-70s, even the Club of Rome recognized the impending ecological crisis in The Limits to Growth. In short, everyone was beginning to recognize the issue: too many of us are using too many resources, too quickly, in too many places. 

As Mattick writes, Marx recognized that “the exhaustion of the earth’s wealth and relative overpopulation were the direct result of production for profit” (a point that has been explored in great detail by a new generation of eco-Marxists like John Bellamy Foster). And science bears this out. Our world has only become more productive, populated, and globalized since the Industrial Revolution, and this has correlated closely with rising levels of energy usage and greenhouse gas emissions every year. As our economic activity increases, we cannot avoid using more raw materials to keep the system moving and maintain profit margins.

Ultimately, it is capitalist social relations that drive this ecological crisis. “Social phenomena are ecological phenomena,” Mattick writes. To keep profit rates high (the motor driving the entire system), companies simply have no choice but to keep expanding and growing, and that always requires the use of raw materials — and as global capitalism expands (and demand grows as populations increase and more workers are brought out of the subsistence economy into the wage labor system), that rate of raw material consumption can only increase.

By Bue Rübner Hansen - Viewpoint Magazine, April 14, 2021

The course of history, seen in terms of the concept of catastrophe, can actually claim no more attention from thinkers than a child’s kaleidoscope, which with every turn of the hand dissolves the established order in a new way. There is a profound truth in this image. The concepts of the ruling class have always been the mirrors that enabled an image of order to prevail. - The kaleidoscope must be smashed. 

- Walter Benjamin, Central Park¹

Recently, I announced my intention to write a long essay about Malm to a circle of degrowth communists. One, a researcher and activist of US pipeline struggles, was exasperated at Malm’s apparently contradictory embrace of a strategy of pushing the capitalist state to do the right thing in Corona, Climate and Chronic Emergency (2020) and his stringent support of sabotage in How to Blow up a Pipeline (2021). Another friend, who is a veteran leader in the climate justice movement, responded that Andreas Malm has “single-handedly saved Marxism from irrelevance over the past few years”. High praise for Malm and a harsh reproval of Marxism.

The frustration with Malm’s lack of clarity and the praise for his ability to bring together Marxism and environmentalism are of a piece: they both attest to the enormous expectations generated by his work, and his willingness to place himself in a position of intellectual leadership. More substantially, they testify to the difficulty and importance of the synthesis he is working towards. 

Among environmentalists, a deep disillusionment with Marxism is common. The critiques are by now familiar: Marxism’s commitment to the unfettered development of the forces of production is attached to the idea of human domination over nature. Malm, as we will see, comes out of a very different tradition of Marxism, and one that has done much to demonstrate that Marx - unlike most of his 20th century readers - was an ecological thinker. Malm extends the theoretical and philological groundwork of John Bellamy Foster and Paul Burkett, and more recently Kohei Saito², into a more empirical engagement with contemporary ecological problems, profused with a profound sense of political urgency.³

Malm is one of too few Marxists to center the question of what needs to be done in the climate crises, and certainly the most prominent. In short, Malm presents as a man of action, both in theory and in practice. His books detail organizing for the 1995 COP1 climate summit in Berlin, deflating SUV tires in Southern Sweden in 2007, and occupying a German coal mine with Ende Gelände in 2019. For Malm the academic, the question of action is also front and center: 

Any theory for the warming condition should have the struggle to stabilize climate - with the demolition of the fossil economy the necessary first step - as its practical, if only ideal, point of reference. It should clear up space for action and resistance (The Progress, 18). 

Malm’s practice may be described with a paraphrase of Gramsci’s old formula: optimism of the will, catastrophism of the intellect. “The prospects are dismal: hence the need to spring into action” (FC 394). It is this approach that has made his name as more than a scholar, but as a militant thinker, and it is this reputation that frustrates readers looking for strategic clarity. Is Malm a Leninist (and therefore authoritarian) or is he a movementist who is ready to try anything from lobbying the capitalist state to blowing up pipelines? The work of any prolific and wide-ranging writer will contain ambivalences, even one as committed to clarity and decisiveness as Andreas Malm. Not all these ambivalences are Malm’s alone: In our current ecological predicament unanswered questions abound: How can we come to want the abolition of the energetic foundation of our everyday life? How do we feel about the end of growth and progress? Is the state part of the solution or the problem? Such questions entail ambivalence because of the gap between what needs to be done, and what we want to do - given our attachments to the present state of things.

Malm develops a method designed to abolish ambivalence: herein lies the clarity of his work. His approach may best be described as kaleidoscopic: it orders the heterogeneous shards of history through the mirrors of his theory of history, while a singular eyepiece provides focus, and the basis for a unified political perspective. But this method only avoids ambivalence in theory. When it comes to practice, ambivalences reappear – but in the blindspot of theory. Reviews of Malm’s individual works may miss these blindspots and ambivalences, but once we read them side by side, we can begin to understand that they are structural to his work.⁴

By various - The Green New Deal for Europe, December 2019

Europe today confronts three overlapping crises.

The first is an economic crisis, with rising levels of poverty, insecurity, and homelessness across the continent. The second is a climate and environmental crisis, with severe consequences for Europe’s front-line communities and even more perilous ones on the horizon. And the third is a crisis of democracy. Across the continent, people are disconnected from the locus of political decision-making not only in Brussels, but also in the communities where they reside.

These crises are products of Europe’s political decisions, and they are closely bound together. The promotion of extractive growth has driven environmental breakdown, and the devotion to budget austerity — over and above the democratic needs expressed in communities across Europe — has constrained our capacity to respond to it.

A radically new approach is necessary to reverse this destructive trend — and to deliver environmental justice in Europe and around the world. We call this approach the Green New Deal for Europe, and the following report is a comprehensive policy pack-age charting a course through Europe’s just transition.

Read the report (PDF).

By Robin Webster and Dr Christopher Shaw - Climate Outreach, September 2019

The idea of just transition first emerged in the 1970s, when US union leader Tony Mazzocchi1 proposed that people whose jobs were threatened by nuclear disarmament should be compensated for the loss. In the 1990s Mazzocchi broadened the argument to refer to workers in environmentally damaging jobs, whose employment is affected by new policies aiming to reduce pollution.

The International Trade Union Confederation (ITUC) now defines just transition as reducing emissions while ensuring “decent work, social inclusion and poverty eradication.” Its basic elements, according to ITUC, include public and private investment to create green jobs, advance planning to compensate for the negative impacts of climate policies and opportunities for retraining for people whose jobs are affected.

A wide range of groups - including environmental NGOs, labour justice groups and policymakers - have since adopted the idea and it is codified in international climate policy. The preamble to the 2015 Paris Agreement requires the international community to take into account “the imperatives of a just transition of the workforce and the creation of decent work and quality jobs” and the European Commission aims to bring more focus on “social fairness” in tackling climate change.

Just transition is an important concept; a tool for facilitating dialogue between different stakeholders and challenging the discourse of ‘jobs versus climate.’ As one report puts it, it has the potential to be “at the heart of a powerful narrative of hope, tolerance and justice; a narrative that is grounded in people’s actual lived experiences and aspires to guide collective action while simultaneously giving rise to tangible alternatives.”

It is also important from a pragmatic perspective. Recent events - including the Gilets Jaunes protest against a government proposal to raise fuel prices in France and President Trump’s championing of jobs in the US coal industry as a reason for pulling out of the Paris climate change agreement - demonstrate the need to seek social consent for the low-carbon transition, or risk it being undermined.

The term itself, however, is little used outside the policy and technical literature, and hardly used at all in the global South, where it may conflict with other strong cultural narratives - for example the need for poorer countries to develop and use more energy.10 In countries where the idea is more current, only a limited amount of research has been carried out exploring what the idea of just transition means to the communities it is meant to help.

Yet the idea of ‘social dialogue’ between governments, businesses, trade unions and civil society is at the core of just transition, according to many unions.12 Social dialogue means engaging in discussions about what transition means for people’s lives and sense of identity; for jobs, communities and place.13 If just transition is to move from pages of policy reports into reality, then attention needs to be paid to how to frame the dialogue between advocates of a low-carbon economy, and those who are likely to be most fundamentally affected.

Read the report (PDF).

By various - ReCommonsEurope, May 26, 2019

In the last ten years, popular anger has expressed itself without interruption against discriminatory and anti-democratic policies in favour of the rich and big companies - policies implemented by national governments and often coordinated by the European Union (EU). It has taken the form of initiatives by trade unions, but also by new movements such as ‘15M’ in Spain (also called in other countries the movement of the ‘Indignados’), the occupation of the squares in Greece and the huge demonstrations in Portugal in 2011, the movements against the “Loi Travail” (Labour law) in France and against the Water Tax in Ireland in 2016, the great demonstrations for autonomy and against political repression in Catalonia in 2017. Feminist struggles gave rise to the historic demonstrations in Poland (« Czarny Protest » against the anti-abortion law in 2017), Italy (« Non Una di Meno » movement since 2016), Spain (feminist general strike of 5 million people on the 8th March 2018), as well as a victory over the political influence of the Catholic Church in Ireland with the legalisation of abortion by referendum in May 2018, and are at last succeeding in imposing their centrality in all social struggles.

The year 2018 also saw the emergence of new social movements against the dominant economic and political order, with the movement against the « slavery law » (neoliberal reform of labour laws) in Hungary, the demonstration and development of the « Indivisible » antiracist movement in Germany, the Yellow Vests movement in France and French-speaking Belgium against unjust fiscal policies and the lack of democracy in political institutions. Nor should we forget the climate demonstrations, driven mainly by young people who have gone on strike in many countries, including Sweden, Denmark, Switzerland, Belgium, France and Great Britain. All these social movements, and others, have challenged the austerity measures and authoritarianism of the policies being implemented in Europe, by posing directly or indirectly the question of a radical alternative social project to capitalism, productivism, ecological devastation, racism and patriarchy. This Manifesto sees itself as an integral part these movements and shares their objectives: the struggle against all forms of domination, for universal rights, for equality and for a democracy to be invented – a democracy which would not stop at the gates of companies and the threshold of working-class areas, and which would necessarily be radically opposed to the logic of a capitalist system (whether the latter claims to be ‘protectionist’, and so against ‘foreigners’, or ‘liberal’) which is destroying social rights and the environment.

Read the report (PDF).

By Richard Greeman - Popular Resistance, April 13, 2019

Act 21 While Assembly of Assemblies Meets, Macron Cranks Up Propaganda and Repression

After five months of constant presence at traffic circles, toll-booths and hazardous Saturday marches,  the massive, self-organized social movement known as the Yellow Vests has just held its second nationwide “Assembly of Assemblies.” Hundreds of autonomous Yellow Vest activist groups from all over France each chose two delegates (one woman, one man) to gather in the port city of St. Nazaire for a weekend of deliberation (April 5-7).

After weeks of skirmishing with the municipal authorities, the local Yellow Vests were able to host 700 delegates at the St. Nazaire “House of the People,” and the three-day series of general meetings and working groups went off without a hitch in an atmosphere of good-fellowship. A sign on the wall proclaimed: “No one has the solution, but everybody has a piece of it.”

Their project: mobilize their “collective intelligence” to reorganize, strategize, and prolong their struggle. Their aim: achieve the immediate goals of livable wages and retirements, restoration of social benefits and public services like schools, transportation, post offices, hospitals, taxing the rich and ending fiscal fraud to pay for preserving the environment, and, most ambitious of all, reinventing democracy in the process. Their Declaration ends with the phrase “government of the people, by the people, and for the people.” I often wonder if they know who coined it.

By Nathan Thanki - Open Democracy, April 12, 2019

In the past year, concerns of civilizational collapse and unprecedented transformations of society and the economy have gone from being fringe ideas of eco-socialists to populating the mainstream debate in the Global North. The “Green New Deal” is gaining traction both amongst US Democrats and the UK’s Labour Party. There’s a growing desire for positive and visionary ideas, and a growing recognition of the scale and time frame of the challenge.

We can see the same desire in the explosion onto the scene of “Extinction Rebellion” and the phenomenal School Strike for Climate. While these initiatives represent different and internally diverse politics, they all speak to the same tendency: a profound sense of panic among people in the Global North.

There is much to praise and be heartened by in the shifting politics of the North, but there is a danger of missteps which could roll back the modest advances climate justice movements have made in the past few decades, and even contribute to the political forces we oppose. We need to debate the strategic value of the choices being made. We cannot afford to be uncritical, nor nihilistic.