libertarian-socialism

By Lorenzo Feltrin - ROAR Magazine, November 16, 2020

The workerist environmentalism of Italy’s Porto Marghera group connects the workplace and the community in the struggle against capitalist “noxiousness.”

Amidst the renewed rise of obscene inequalities, a wave of protests is sweeping through Italy, from south to north. On the one hand, the pandemic has engendered an upsurge in workplace disputes to defend health and in mobilizations to protect the income of workers affected by COVID-19-related restrictions. On the other hand, however, we have also witnessed successful interventions coordinated by the right and infused with a bewildering array of conspiracy theories in response to such measures.

Different from the slogan that emerged at a mass demonstration in Naples on October 23, 2020 — “If you lock us down, pay up!” — the right-wing discourse does not ask for more collective and egalitarian forms of prevention. It demands instead that “the economy” be allowed to run smoothly. Nonetheless, the right-wing side of dissent appears to attract a significant working-class presence, as many workers — rightly concerned about the impact of months-long lockdowns on their livelihoods — find an answer in negating the gravity of the pandemic and of the environmental crisis more generally.

Since the beginning of the pandemic, Marxist commentators have underlined how the health crisis cannot be separated from the economic system that shapes our lives. This does not just concern inadequate healthcare systems: the very spillover of the novel coronavirus from non-human animals to humans was caused by the capitalist imperative to appropriate natural “resources” to safeguard the profit margins that drive the economy forward.

In a way, the pandemic is a global manifestation of the “jobs versus environment dilemma” and the related “job blackmail,” a situation in which workers are faced with a choice between defending their health and environment or keeping their jobs. There is no easy way out of this dilemma. However, the reflections developed some 50 years ago by a workerist collective mainly composed of workers employed in the highly toxic industrial complex of Porto Marghera in Venice, Italy could still provide a source of inspiration.

By the Glasgow Agreement - Common Dreams, November 16, 2020

Rather than plans dictated from the top—which have proven not only to be unfair and destructive, but not even reach the necessary emissions cuts—we will build a plan of our own, from below.

We are once again at a crossroads. The COP-26 in Glasgow has been postponed due to the Covid-19 pandemic, but the climate collapse may already be upon us, with warning signs coming simultaneously from all around the world: the forest fires in California, in the Amazon and Pantanal, the floods in Bangladesh and Afghanistan, the collapse in Greenland’s ice shelves. These are now weekly events. They are the most visible symptoms of an ill-fated system.

Institutions, ministries, sections, departments, treaties, protocols and agreements have been created and signed, but greenhouse gas emissions' records kept on being shattered, as a consequence of the systematic failure to address the root causes of the problem from a systemic perspective. The demand from the climate justice movement to join the dots between overlapping crises (environmental degradation, social injustice, racial oppression, gender injustice, inequalities) which have been going for decades now, keeps being ignored.

Achieving a just and egalitarian world, which respects planetary limits, and therefore guarantees a safe climate system, implies addressing intrinsic elements such as colonialism, labour, imbalance of power, participation, or the search for benefits for a few at the cost of the majority, just to mention a few aspects. Patches and empty speeches will still not work; there will always be an economic or financial justification to legitimize the polluters who have caused the problem.

To say that institutions have not delivered on the struggle against climate change may be the biggest understatement in human history. Emissions have not only not decreased in the necessary level to stop us reaching the point of no return, they have not decreased at all. Since the beginning of climate negotiations, emissions from fossil fuels have only dropped in the years of 2008 and in 2020. Neither happened because of climate action or institutional agreements, but due to capitalist and health crises.

By Jeremey Brecher - Labor Network for Sustinability, November 4, 2020

As we enter an era of constitutional crisis, contested government, intensifying pandemic, and mass economic disruption, the future of democracy will depend on popular mobilization. The earlier commentary “Fighting the Great Depression – From Below” described the grassroots unemployed, self-help, labor, and other movements of the early years of the Great Depression. “The Unemployed vs. the Coronavirus Depression,” “Self-Help in the Coronavirus Depression,” “Striking in the Coronavirus Depression,” and “Workers vs. the Coronavirus Depression” described the recent stirrings of grassroots action for health and economic protections in the coronavirus era. This commentary examines the grassroots response to the coronavirus as a whole. An upcoming commentary will examine the role of people power in the period of turmoil that lies ahead. The latest from Jeremy Brecher. To read this commentary, please visit this page.

By Daniel Fischer - New Politics, September 9, 2020

Having grown up hearing his father recount experiences in Anarchist-run Barcelona as a Lincoln Brigade volunteer, David Graeber, a renowned anthropologist and organizer, lived according to a lifelong belief that a far fairer world was possible. His father and his mother, a garment worker who was briefly the lead singer in the union-produced Broadway musical Pins and Needles, were Jewish working-class bookworms who filled their shelves with books about radical possibilities. Graeber, born in 1961, recalled:

“There were a lot of books around the house when I was growing up, but almost no books of critique. I mean I’m sure my parents had Capital, at least volume one, but very few books about how awful the world was. They had lots of science fiction, lots of history, and lots of anthropology. I think their attitude was ‘I spent my nine to five working, experiencing how this system sucks for myself; I don’t need to read about that; I want to read about what other ways of existing might be like.’”

This is interesting, because as a public intellectual (who taught at Yale and London School of Economics), Graeber was probably most well known for his social critiques. Heavily influenced by the autonomist Marxist tradition, Graeber viewed neoliberalism as primarily a political project masquerading as an economic one, and he exposed the system’s convoluted methods of keeping people demoralized, resentful, and hopeless about building a better world. These instruments of hopelessness included debt (Debt: The First 5,000 Years), corporate bureaucracy (The Utopia of Rules) and pointless work (Bullshit Jobs: A Theory). Graeber aptly described that last book as “an arrow aimed at the heart of our civilization.” It argued that most of our working hours are not producing anything useful, and that the workweek could easily be reduced to fifteen or even twelve hours if it weren’t for capitalists’ drive to keep us perpetually busy. “The ruling class has figured out that a happy and productive population with free time on their hands is a mortal danger,” he wrote, “Think of what started to happen when this even began to be approximated in the sixties.”

To me, however, Graeber’s more inspiring works focused on discovering and building alternatives. He had a keen eye for spotting utopia in seemingly unlikely places. During field work in highland Madagascar in 1989 to 1991, he found that the IMF-weakened state performed only nominal functions, and communities actually governed themselves with consensus decision-making on most matters. His study of the Iroquois League’s Constitution challenged notions that democracy, feminism, and anarchism are of exclusively European origin. And in contrast to the mass media’s dismissal of “incoherent” U.S. protesters, Graeber’s Direct Action: An Ethnography and The Democracy Project explained how the horizontal structure of the alter-globalization and Occupy Wall Street movements prefigured the world they sought to build. Over the last few years, Graeber championed the direct democracy experiments in Northen Syria (Rojava). And, with co-author David Wengrow, he dismantled the widespread assumption that early civilizations were uniformly hierarchal. To the contrary, “Egalitarian cities, even regional confederacies, are historically quite commonplace.”

You can read in other obituaries how much of an intellectual giant he was. Within his field, Maurice Bloch called him “the best anthropologist of his generation” and his advisor Marshall Sahlins called him “the most creative student I ever had.” When Yale decided to end his contract in 2004, it was clearly due to his involvement in radical direct action, not the quality of his scholarship and teaching.

By Maria McCoy and John Farrell - Institute for Local Self-Reliance, September 2020

If each U.S. state took full advantage of its renewable resources, how much electricity would it produce? How much of its own electricity consumption could renewable energy fulfill? Would in-state renewable generation be enough to charge electric vehicles and power electric heating, too? In 2010, ILSR published the first national overview of state renewable electricity potential with the second edition of Energy Self-Reliant States (ESRS). At the time, most states were setting ambitious goals to attain 25 percent renewable electricity.

Now, several states and over 100 U.S. cities have made truly ambitious commitments to 100 percent renewable power. Fortunately, this third edition finds a better technical outlook and a brighter economic picture than a decade ago. States have much better renewable energy resources than they thought. Also, the costs of renewable electricity sources, like wind and solar, have declined precipitously. The 20-year average cost (often called the “levelized cost”) of solar electricity has declined from around $0.200 per kilowatt-hour for small scale projects to $0.091 per kilowatt-hour. The decline is even more dramatic for utility-scale solar, with the levelized cost falling from $0.120 to about $0.037 per kilowatt-hour. Wind energy costs have declined by significant margins, as well, from around $0.13 to $0.04 per kilowatt-hour.

Clean energy is not only affordable, it is a big contributor to the U.S. economy. At the start of 2020, the clean energy industry employed 3.3 million people – that’s 40 percent of America’s energy workforce. The clean energy sector is strong and growing stronger; the U.S. Bureau of Labor Statistics predicts that solar installers and wind technicians will be the fastest growing occupations in the next decade.

Read the text (PDF).

By Lusbert Garcia - Black Rose, September 1, 2020

By making a brief analysis of current social movements, we can see that they do not work together, that is, in a synchronous way between movements that operate in different areas of struggle. First off, this article is a complement to the translation of the article “A debate on the politics of alliances [Un debate sobre la política de alianzas]” where I talk in broad strokes about the numerous areas or sectors of struggle and think through how to build a multisectoral movement, that is, a broad movement made up of a network of social movements that work in coordination in different sectors and at the same time are articulated based on the common denominator of autonomy, feminism and anti-capitalism.

We know that the root of all problems lies in the capitalist system and the modern states that support it, and that this economic, political and social system supports a production model based on private ownership of the means of production and private benefit as a fundamental principle. All this constitutes what we know as the structural, and its manifestations in all areas of our lives, which is known as the conjunctural, of which we could mainly highlight: territory, labor, public services, accommodation and repression. When we analyze the political-social space, we must recognize the conjunctural problems that manifest as a consequence of the material structure:

• The territorial issue would include within it the spheres in which the interests of the class which rules over the territory enter into conflict with those of the working class. It is the physical space in which all struggles will take place, so we can highlight the following areas: neighborhood or district if we talk about cities, rural and land struggles if we talk about undeveloped or non-industrialized areas, and we could even include the national liberation struggles for the self-determination of peoples against imperialism. Environmentalism and food sovereignty would also fall into this category.
• Labor here would constitute one of the main axes of class conflict. It is the battlefield where capital and labor meet most directly. In this area we can mention the workers’ movement that is articulated around unionism. Although we have to differentiate between unionism that advocates social peace—that model that always leads to class conciliation, betraying the working class—and the revolutionary or class unionism that advocates the exacerbation of class conflict in the workplace.
• The fight for housing is a movement that goes back a little over a century during the rural exodus caused by industrial development and the creation of working-class neighborhoods. Today, with capitalist restructuring underway again in advanced capitalist countries and those in development, access to housing is again a social problem that affects the working class as it finds itself with less economic capacity to face mortgages and rents, as well as access to decent housing. Faced with this problem, movements against evictions have sprung up in many countries, as did the squatter movement a little earlier.
• As for state public services, in the face of this phase of capitalist restructuring, markets are increasingly interfering with these services through budget cuts, outsourcing and privatizations. Here we can mention: Education, Health, water and sanitation, public transport, and pensions, among others; and the respective social movements that arise in response to cuts and privatizations, such as the student movement, White Tide [1] and other movements against the privatization of water, the fight against increases in rates on public transport, etc.
• Last but not least, all opposition movements receive state repression; therefore, it is important that we begin to see repression as an obstacle and a social problem that seeks to curb our social and political activities while serving the ruling class to perpetuate its dominance. In this regard, we must speak about the anti-repression issue and face repression collectively and outside of our own militant circles, as yet another social movement.

By Jeremy Brecher - Labor Network for Sustainability, August 11, 2020

The second in a series of Mass Action in the Coronavirus Depression, LNS Research and Policy Director offers this: "Self-Help in the Coronavirus Depression." In the early years of the Great Depression of the 1930s, unemployed and impoverished workers turned to dramatic forms of self-help to survive. Anti-eviction “riots” led by organizations of the unemployed made it possible to protect hundreds of thousands of families from being evicted from their homes and ultimately forced government in many cities to halt evictions. And the unemployed in hundreds of communities formed mutual aid organizations through which they exchanged food, services, and labor outside the cash economy. These efforts are described in the commentary “Fighting the Great Depression – From Below. This commentary tells how those affected by today’s Coronavirus Depression are using self-help techniques like rent strikes and mutual aid exchange to survive depression conditions.

By various - Green Antifascist - Spring 2020

A compilation of writings against ecofascist infiltration of revolutionary ecology and green anarchist milieus, includes:

• Confronting the Rise of Eco-Fascism Means Grappling with Complex Systems - by Emmi Bevensee and Alexander Reid Ross
• There’s nothing anarchist about Eco-Fascism - by Scott Campbell
• On No Platform and ITS - by William Gillis
• ITS, or the rhetoric of decay - a Joint statement of insurrectional groups in Mexican territory

Web editor's note: we highly recommend the first three sections of this document. As for the last chapter, we vehemently disagree with their anti-organizational and anti-structural dogma as well as their sectarian denunciations of "the left", but welcome their distancing from ITS and similarly minded eco-fascists. In any case, the document is a package deal. Plus, note our standard disclaimer:

Disclaimer: The views expressed here are not the official position of the IWW (or even the IWW’s EUC) and do not necessarily represent the views of anyone but the author.

Download (PDF).

By staff - Big Door Brigade, March 2020

What do we mean by “mutual aid”?

Mutual aid is when people get together to meet each other’s basic survival needs with a shared understanding that the systems we live under are not going to meet our needs and we can do it together RIGHT NOW! Mutual aid projects are a form of political participation in which people take responsibility for caring for one another and changing political conditions, not just through symbolic acts or putting pressure on their representatives in government, but by actually building new social relations that are more survivable.  Most mutual aid projects are volunteer-based, with people jumping in to participate because they want to change what is going on right now, not wait to convince corporations or politicians to do the right thing. A few critical concepts are inside this:

• “Charity” is a framework that often means rich people giving a little bit to poor people to make themselves look better in the eyes of God or other people. Usually there are lots of strings attached to what they give: e.g., giving only to mothers, only to children, only to sober people, only to people of faith and other “deserving poor” models. This means that charity is often a strategy for controlling poor people. Charity also frames people in need as morally lesser than rich people—as if poverty were the fault of the poor rather than the fault of systems of racism, heteropatriarchy, ableism, land theft and labor exploitation that make some people rich and keep other people poor. Charity looks like generosity from rich people, but actually upholds the systems that make most people poor for the benefit of the few.
• Charity is the frame used for most social services delivery. Most social services blame poor people for poverty, operating on the idea that there is something wrong with people in need—they need to get sober, they need to get “housing-ready,” they need to take parenting classes, they need to work harder. In reality, poverty is a result of capitalism, and people of color and women are the poorest people because of sexism and racism. Social service agencies typically employ middle and upper class people, often with race and educational privilege, and put them in the role of judging, punishing and controlling poor people. Sometimes they put “empowerment” in their name or mission statement, but the power dynamics are usually the old standards.
• In recent decades, charity and social services have been privatized and contracted out to what critics call the Non-Profit Industrial Complex. Non-profits compete for grants from corporations or philanthropists to address social problems or serve poor people. This means that rich people and corporations get to decide what strategies should be funded. They also get to protect their money from taxation if they give it out to non-profits. Non-profits are mostly run by rich white people with graduate degrees, they have steep pay scales in which upper class people and white people get paid more, and the people most effected by the issues they claim to address have no say in what they do or how they work.

Mutual aid projects depart from these norms of charity, social services and non-profitization in several key ways that often include:

• An understanding that it is the system, not the people suffering under it, that creates poverty, crisis, and vulnerability
• Governance/control by people who are most effected (can mean having a membership base of those most effected, or being formed in ways that ensure those providing the aid are from the same group as those giving the aid, or models that allow allies to participate but focus on accountability to those being served)
• Transparency about how they work, any money they use or manage (many mutual aid projects are not funded and are all volunteer run)
• Open meetings and pathways for new people to join and participate
• Political education within the organization to help those working in the project to expand their awareness of experiences that are not their own, to build solidarity, and to make the project supportive and welcoming to marginalized people
• Humility and willingness to accept feedback about how to make the project more useful to the people it serves
• Long-term commitment to provide the aid the project works on
• Connection to and solidarity with other mutual aid projects and other transformative work
• Commitment to dignity and self-determination of people in need or crisis
• Consensus-based decision making rather than majority rule

By Gabriel Kuhn and Torsten Bewernitz - CounterPunch, December 6, 2019

The capitalism we grew up in has collapsed. Its democratic mask has become transparent and its social pretensions hollow. In times of crisis, capitalism resembles a wounded predator and attacks indiscriminately. Crises also open up new possibilities for workers’ resistance, but this needs organizations that can sustain it. The last decade has painfully shown that such organizations do not exist. Capitalism’s current crisis is far from over, though. There is still a chance.

We are both active in syndicalist organizations. One of us in the German Free Workers’ Union, FAU, the other in the Central Organization of Workers in Sweden, SAC. In this text, we raise the question of where the future of syndicalist organizations lies. Our proposal might seem ironic: in order to save syndicalism’s mass orientation, the focus on unionism needs to be overcome.

Since the election of Donald Trump as president of the United States, the Brexit referendum, and the rise of the extreme right in various European and Latin American countries, there have been plenty of discussions about the left having lost touch with the working class. Oddly enough, syndicalists are largely absent from this debate, although the syndicalist tradition would predestine them to be an important voice in it and offer practical experience. When leftist pundits discuss what is often referred to as a “new class politics,” they regularly evoke inherent aspects of the syndicalist tradition, from direct action and self-management to horizontalism and internationalism.

Yet, syndicalists must blame themselves for their absence. “Real syndicalism” has largely become cliquish, paranoid, and self-marginalizing. The rejection and hostility that we experience from mainstream unions goes a certain way to explain this but not all of it.

One reason for the state of the syndicalist movement is that syndicalists dogmatically adhere to a particular form of organization that, with very few exceptions, hasn’t proven successful in almost a hundred years: the syndicalist mass union. Let’s be honest: if syndicalist unions that have existed for several decades struggle to have four-digit membership numbers, they have failed as aspiring mass unions. The Spanish CGT, with close to 100.000 members, is the only syndicalist union that can claim mass support today – and it is often accused of “reformism,” or even “traitorism,” by other syndicalist unions.

Syndicalist unions aren’t benefiting from the current crisis of mainstream unions, which organize no more than ten percent of the global proletariat. This although neoliberalism has given rise to a new army of “unorganizable” workers (today often called the “precariat”) who filled the ranks of the syndicalist mass unions a century ago. In short, revolutionary syndicalism as we know it might be a thing of the past. In order for it to survive, it needs to be reinvented.

Minuscule unions cannot be the answer. Militant workers’ organizations, however, might be. A union with a thousand members can only have limited impact; a class-struggle organization with a thousand members can have a huge impact if they are committed militants and organizers.

The dogmatic syndicalist attachment to the mass union is based on a false interpretation of history. Syndicalism’s ultimate goal was not to establish mass unions. Syndicalism’s ultimate goal was to establish a classless society, or, as many a syndicalist preamble declares, “libertarian socialism.” A hundred years ago, building mass unions appeared to be a viable means to reach this goal. Today, it does not. This doesn’t discredit the syndicalist idea of strengthening worker’s self-organization and solidarity in order to fight capital and the state. It only means that syndicalism has to express itself in other forms.