productivism

By Michael Löwy, Bengi Akbulut, Sabrina Fernandes and Giorgos Kallis - Monthly Review, April 1, 2022

Degrowth and ecosocialism are two of the most important movements—and proposals—on the radical side of the ecological spectrum. Sure, not everyone in the degrowth community identifies as a socialist, and not everyone who is an ecosocialist is convinced by the desirability of degrowth. But one can see an increasing tendency of mutual respect and convergence. Let us try to map the large areas of agreement between us, and list some of the main arguments for an ecosocialist degrowth:

1. Capitalism cannot exist without growth. It needs a permanent expansion of production and consumption, accumulation of capital, maximization of profit. This process of unlimited growth, based on the exploitation of fossil fuels since the eighteenth century, is leading to ecological catastrophe, climate change, and threatens the extinction of life on the planet. The twenty-six UN Climate Change Conferences of the last thirty years manifest the total unwillingness of the ruling elites to stop the course toward the abyss.
2. Any true alternative to this perverse and destructive dynamic needs to be radical—that is, must deal with the roots of the problem: the capitalist system, its exploitative and extractivist dynamic, and its blind and obsessive pursuit of growth. Ecosocialist degrowth is one such alternative, in direct confrontation with capitalism and growth. Ecosocialist degrowth requires the social appropriation of the main means of (re)production and a democratic, participatory, ecological planning. The main decisions on the priorities of production and consumption will be decided by people themselves, in order to satisfy real social needs while respecting the ecological limits of the planet. This means that people, at various scales, exercise direct power in democratically determining what is to be produced, how, and how much; how to remunerate different kinds of productive and reproductive activities that sustain us and the planet. Ensuring equitable well-being for all does not require economic growth but rather radically changing how we organize the economy and distribute social wealth.
3. A significant degrowth in production and consumption is ecologically indispensable. The first and urgent measure is phasing out fossil fuels, as well as the ostentatious and wasteful consumption of the 1 percent rich elite. From an ecosocialist perspective, degrowth has to be understood in dialectical terms: many forms of production (such as coal-fired facilities) and services (such as advertisement) should not only be reduced but suppressed; some, such as private cars or cattle raising, should be substantially reduced; but others would need development, such as agro-ecological farming, renewable energy, health and educational services, and so on. For sectors like health and education, this development should be, first and foremost, qualitative. Even the most useful activities have to respect the limits of the planet; there can be no such thing as an “unlimited” production of any good.
4. Productivist “socialism,” as practiced by the USSR, is a dead end. The same applies to “green” capitalism as advocated by corporations or mainstream “Green parties.” Ecosocialist degrowth is an attempt to overcome the limitations of past socialist and “green” experiments.
5. It is well known that the Global North is historically responsible for most of the carbon dioxide emissions in the atmosphere. The rich countries must therefore take the larger part in the process of degrowth. At the same time, we do not believe that the Global South should try to copy the productivist and destructive model of “development” of the North, but look instead for a different approach, emphasizing the real needs of the populations in terms of food, housing, and basic services, instead of extracting more and more raw materials (and fossil fuels) for the capitalist world market, or producing more and more cars for the privileged minorities.
6. Ecosocialist degrowth also involves transformation, through a process of democratic deliberation, of existing consumption models—for instance, an end to planned obsolescence and nonrepairable goods; of transport patterns, for instance, by greatly reducing the hauling of goods by ships and trucks (thanks to the relocalization of production), as well as airplane traffic. In short, it is much more than a change of property forms, it is a civilizational transformation, a new “way of life” based on values of solidarity, democracy, equaliberty, and respect for Earth. Ecosocialist degrowth signals a new civilization that breaks with productivism and consumerism, in favor of shorter working time, thus more free time devoted to social, political, recreational, artistic, ludic, and erotic activities.
7. Ecosocialist degrowth can only win through a confrontation with the fossil oligarchy and the ruling classes who control political and economic power. Who is the subject of this struggle? We cannot overcome the system without the active participation of the urban and rural working class, who make up the majority of the population and are already bearing the brunt of capitalism’s social and ecological ills. But we also have to expand the definition of the working class to include those who undertake social and ecological reproduction, the forces who are now at the forefront of social-ecological mobilizations: youth, women, Indigenous peoples, and peasants. A new social and ecological consciousness will emerge through the process of self-organization and active resistance of the exploited and oppressed.
8. Ecosocialist degrowth forms part of the broader family of other radical, antisystemic ecological movements: ecofeminism, social ecology, Sumak Kawsay (the Indigenous “Good Life”), environmentalism of the poor, Blockadia, Green New Deal (in its more critical versions), among many others. We do not seek any primacy—we just think that ecosocialism and degrowth have a shared and potent diagnostic and prognostic frame to offer alongside these movements. Dialogue and common action are urgent tasks in the present dramatic conjuncture.

By Dr Sibo Chen - LSE Review of Books, March 31, 2021

In recent years, there has been a steady growth of studies on the ‘Pink Tide’ experience in Latin America — the notable turn towards left-wing governments in Latin America around the start of the twenty-first century — and its implications for regional political economy and social-environmental conflicts. Following this trend, author Thea Riofrancos examines how conflicting visions of resource extraction have divided the Ecuadorian Left in Resource Radicals: From Petro-Nationalism to Post-Extractivism in Ecuador. Drawing upon a wide range of sources gained from fifteen months of fieldwork, the book presents an in-depth analysis of internecine struggles between the Ecuadorian government, which focuses on economic development via resource nationalism, and grassroots anti-extractivism activists, who strongly oppose the government’s lean toward extractive industries due to social and environmental concerns.

The book’s narrative begins in 2007, when Rafael Correa was elected as the 45th President of Ecuador with support from a disparate group of leftist organisations. Correa’s victory marked a fundamental break from Ecuador’s past economic policies. During his tenure (2007–17), Ecuador rejected neoliberalism and attempted to replace it with a series of progressive reforms that sought to improve the country’s economic equality and living standards. Resource extraction still served as the primary funding source for these reforms. Through strong state presence and information campaigns promoting the public benefits of resource development, the Correa government sought to de-politicise resource extraction and frame it as a technical affair, which offers a viable path toward a redistributive post-neoliberal state.

Unsurprisingly, Correa’s reforms were opposed by foreign corporations and domestic elites. What complicated the political struggle, however, was fierce resistance to these reforms among many social activists who had resisted neoliberalism for decades and supported Correa’s leftist election platform. Accordingly, the central question that Resource Radicals seeks to address is how the radical politicisation of resource extraction led to the Ecuadorian dispute between a self-described socialist government and many grassroots activists who helped bring it to power.

By Lorenzo Feltrin and Devi Sacchetto - Theory and Society, March 5, 2021

This article traces the trajectory of theory and praxis around nocività or noxiousness – i.e., health damage and environmental degradation – drawn by the workerist group rooted in the petrochemical complex of Porto Marghera, Venice. While Porto Maghera was an important setting for the early activism of influential theorists such as the post-workerist Antonio Negri and the autonomist feminist Mariarosa Dalla Costa, the theories produced by the workers themselves have been largely forgotten. Yet, this experience was remarkable because it involved workers employed by polluting industries denouncing in words and actions the environmental degradation caused by their companies from as early as 1968, when the workerists had a determining influence in the local factories.

The Porto Marghera struggles against noxiousness contradict the widespread belief that what is today known as working-class environmentalism did not have much significance in the labour unrest of Italy’s Long 1968. The Porto Marghera group’s original contribution was based on the thesis of the inherent noxiousness of capitalist work and an antagonistic-transformative approach to capitalist technology. This led to the proposal of a counterpower able to determine “what, how, and how much to produce” on the basis of common needs encompassing the environment, pointing to the utopian prospect of struggling for a different, anti-capitalist technology, compatible with the sustainable reproduction of life on the planet.

Read the text (Link).

By various - Counterview, November 23, 2018

Final statement of  the international civil society meet Thematic Social Forum on Mining and Extractivist Economy, held at Johannesburg, November 12-15, 2018, in which representatives* from Indian voluntary organizations also participated:

We, the participants of the Thematic Social Forum on Mining and Extractivist Economy, are gathered in Johannesburg, South Africa to consolidate a broad movement of resistance, to build common struggles for solidarity, to guarantee the integrity of nature and to ensure a better world for present and future generations.

We come from mining-affected communities, trade unions, people’s organizations, the women’s movement, LGBTI people, faith-based groups, indigenous peoples, workers, small scale farmers, fisherfolk, youth, support groups and academics from 60 countries, including from 28 African countries, as well as from the Americas, Asia Pacific and Europe.

We celebrate our diversity, recognising our different perspectives and the alternatives that we offer, but understanding that we are bound together by our desire for a future free from the destructive effects of extractivism.

Extractivism is a destructive model based on the exploitation of so-called “natural resources” and people of which mining is a prime case.

By QQ - LibCom.Org, April 5, 2018

A spectre is haunting Europe and the US, the spectre of... productivist national protectionism from the Left. QQ and Mike Harman respond to Novara Media and Jacobin Magazine.

"One form of wage labour may correct the abuses of another, but no form of wage labour can correct the abuse of wage labour itself." – Marx (Grundrisse)

Recent articles in Jacobin Magazine and Novara Media represent a growing trend of social democratic insistence that the state is the best chance for solving climate change and myriad other problems. This trend is taking several forms, a retreat from a consistent anti-borders position to one that sees no-borders as horizonal; a call for nationalisation of large-scale industries as a way to fix climate change and provide jobs; and for alternative ownership models like workers co-operatives to be supported by the state. In all cases premised on a strategy of state-capture via elections.

On the 26 February, Jeremy Corbyn told an audience in Coventry that Britain “cannot be held back inside or outside the EU from taking the steps we need to support cutting edge industries” nor can Britain be held back from “preventing employers being able to import cheap agency labour”. Although Corbyn caught heat from some of his more radical supporters, much of the criticism didn’t go beyond highlighting his poor judgement using ‘clumsy’ language. That the tone rather than the content of the speech was under scrutiny, provides an insight into the direction that the Labour party is heading in. It suggests we are not merely revisiting a party that feigns reluctance in appeasing racist sentiment, in an attempt to recover voters that abandoned them a long time ago. Rather, to “support cutting edge industries” it requires labour unified by a common bourgeois identity – Britishness, with a return to the nativist labourism that dogged the workers movement up until the '80s. Rhetoric may vary between explicit conservative bigotry, nativist labourism or metropolitan neoliberalism, but all of these exact violence via border controls, whether at the level of the EU or the UK. Capitalist production relies on the control of labour power.

This politics of a seemingly bygone age not only demonstrates the fundamental limit of parliamentary socialism but is woven into the intellectual fabric of the left as a whole. Illustrative of this is Aaron Bastani’s “Fully Automated Green Communism”. Although not unique in its Keynesian ambitions glamourized in communist pretence, it provides us with a useful case study of the thought processes and wholesale misunderstandings underpinning the ‘radical’ project presented by the Labour party.

Broadly speaking, Bastani’s piece is an appeal to grassroots green activists to ‘scale-up’ (an insistence made by other members of the Novara outfit and the Inventing the Future crew), in that the best way to avert climate change is to utilise the state. Whether he personally subscribes to the climate catastrophe speculated in the piece is uncertain, however he certainly believes that the public spirit around climate change could be an effective vehicle in exercising his demand-side economic theories. The post-war period of “a competing utopia [and] countervailing geopolitical forces” was a huge boon to the arms industry and consequently for the wider economy (i.e. the internet began its life as U.S. military tech), and it is thought that climate change can serve the same function as the Cold War. There are specific reasons why a likeness cannot be drawn between preparing for a world war and climate change (that we will address later), but more broadly Bastani makes the classic mistake of thinking that the purpose of an economy is to allocate resources to meet consumption needs, when in reality the purpose of the economy is to produce capital.

By Sebastian Livingston - Hampton Institute, March 29, 2018

This piece is intended to be an introduction to an ecosocialist approach to production and consumption. What we have today is a hegemonic obsession with mass production that is catastrophic to the evolutionary processes which allow the biosphere to uphold life as we know it. Capitalist modes of production based upon endless economic expansion and mass consumption disrupt the equilibrium of ecosystems by reshaping the metabolism of nature which regulates earth systems. Within this article I will discuss some issues that I see as problematic in achieving an ecological society and address possible solutions. This is not intended to provide a critique of consumers, my aim is to develop an assault on the hegemonic creation of consumer culture and its devastating impact in maintaining the status quo. This is not an outline for revolution, it is merely my attempt to put forth issues as I see them and contribute to the discussion about the construction of consumer culture as a barrier to achieving social transformation.

"Once upon a time the working class had nothing to lose but its chains; but now it has been absorbed within capitalism, is a prisoner of consumerism, and its articles of consumption own and consume it." -Michael A. Lebowitz

We have the productive means to fulfil our material needs and to liberate ourselves from alienated labor. However this idea is incompatible with capital which does not aim to address real human needs beyond what is required to reproduce itself. Rather capitalism is contingent upon the realization of wealth accumulation, an endless expansion that is based upon the production and consumption of alienated products. This mass production is a fundamental problem that restricts our ability to create an ecological society by being the unshakable cause of most of the environmental problems we face today.