anti-capitalism

By The Red Nation - ROAR Mag, April 25, 2021

The Red Deal is a manifesto and movement — borne of Indigenous resistance and decolonial struggle — to liberate all peoples and save our planet.

Colonialism has deprived Indigenous people, and all people who are affected by it, of the means to develop according to our needs, principles and values. It begins with the land. We have been made “Indians” only because we have the most precious commodity to the settler states: land. Vigilante, cop and soldier often stand between us, our connections to the land and justice. “Land back” strikes fear in the heart of the settler. But as we show here, it’s the soundest environmental policy for a planet teetering on the brink of total ecological collapse. The path forward is simple: it’s decolonization or extinction. And that starts with land back.

In 2019, the mainstream environmental movement — largely dominated by middle- and upper-class liberals of the Global North — adopted as its symbolic leader a teenage Swedish girl who crossed the Atlantic in a boat to the Americas. But we have our own heroes. Water protectors at Standing Rock ushered in a new era of militant land defense. They are the bellwethers of our generation. The Year of the Water Protector, 2016, was also the hottest year on record and sparked a different kind of climate justice movement.

Alexandria Ocasio-Cortez, herself a water protector, began her successful bid for Congress while in the prayer camps at Standing Rock. With Senator Ed Markey, she proposed a Green New Deal in 2019. Standing Rock, however, was part of a constellation of Indigenous-led uprisings across North America and the US-occupied Pacific: Dooda Desert Rock (2006), Unist’ot’en Camp (2010), Keystone XL (2011), Idle No More (2012), Trans Mountain (2013), Enbridge Line 3 (2014), Protect Mauna Kea (2014), Save Oak Flat (2015), Nihígaal Bee Iiná (2015), Bayou Bridge (2017), O’odham Anti-Border Collective (2019), Kumeyaay Defense Against the Wall (2020), and 1492 Land Back Lane (2020), among many more.

Each movement rises against colonial and corporate extractive projects. But what’s often downplayed is the revolutionary potency of what Indigenous resistance stands for: caretaking and creating just relations between human and other-than-human worlds on a planet thoroughly devastated by capitalism. The image of the water protector and the slogan “Water is Life!” are catalysts of this generation’s climate justice movement. Both are political positions grounded in decolonization—a project that isn’t exclusively about the Indigenous. Anyone who walked through the gates of prayer camps at Standing Rock, regardless of whether they were Indigenous or not, became a water protector. Each carried the embers of that revolutionary potential back to their home communities.

Water protectors were on the frontlines of distributing mutual aid to communities in need throughout the pandemic. Water protectors were in the streets of Seattle, Portland, Minneapolis, Albuquerque and many other cities in the summer of 2020 as police stations burned and monuments to genocide collapsed. The state responds to water protectors — those who care for and defend life — with an endless barrage of batons, felonies, shackles and chemical weapons. If they weren’t before, our eyes are now open: the police and the military, driven by settler and imperialist rage, are holding back the climate justice movement.

By D'Arcy Briggs - Spring, April 22, 2021

Regarding the battle against climate change, there is a common liberal argument that says we simply need an improvement in technology, or to push market investments to companies already producing this kind of tech. We’re seeing a boom in renewable energy investment, with many groups clamoring to add these companies to their portfolios. But this push towards new technologies doesn’t exist in an economic vacuum. They are directly informed by the labour processes which create them. No matter how many wind farms or electric cars we create, capitalism will necessarily find a way to destroy us.

Because capitalism is in a constant state of over-production, there is a drive to replace old goods with new ones. If we were happy with the amount and quality of products we fill our lives with, and if we could replace them among our own means, consumer capitalism wouldn’t be able to exist. I think this is pretty self evident and we can easily relate. We are constantly bombarded with ads for new products: phones with better cameras, computers with faster processors, cars with stronger engines, etc. Capitalism can’t function in a world with clean, ‘green,’ energy. It can’t function in a world where the working class are given the tools to function and thrive. Simply put, you can’t fix what’s meant to be broken.

By Mike Shaughnessy - London Green Left Blog, April 20, 2021

The concept of transitional demands will be familiar to traditional socialists, particularly those followers of Leon Trotsky’s theories of socialism, although, I hasten to add, Trotsky was no ecosocialist. These demands are designed to appear to sound reasonable to the average citizen, and not directly lead to the overthrow of capitalism, but instead to create a pathway to socialism. They are more than just asking for reforms to the capitalist system, although they would be reforms, but they are not ends in themselves.

Much as I would like to see the overthrow of the capitalist system, and as an ecosocialist, I believe that this is necessary if we are to solve the climate crisis and the many other bad effects, both ecological and social, that capitalism creates. But there just isn’t enough time left.

If we are brutally honest with ourselves, a revolution to replace capitalism with ecosocialism is not on the horizon, and the well-being of the earth and all those (human and non-human) who inhabit it are in such deep peril now, we really can’t afford to wait until those conditions arise, as they surely will at some stage. We need mitigating action now. 

So, which sort of demands should ecosocialists be making? Given the urgency of the situation on climate change particularly, with the Intergovernmental Panel on Climate Change (IPCC) in its latest assessment saying that we need to cut carbon emissions by 45% by 2030, to avoid catastrophic changes to the environment, this is the main goal that we need to pursue. But not the only one. 

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 Claude Calame - Global Ecosocialist Network, April 13, 2021

The 149 proposals issued by the French Citizens’ Convention on Climate last June, with the goal of achieving at least a 40% reduction in greenhouse gases by 2030 compared to 1990, manifestly belong to a thoroughly reformist approach. Nevertheless, Emmanuel Macron, only days after environmentalist candidates made gains in municipal elections, rejected three of those proposals:

• the reduction of the motorway speed limit to 110 km/h (what else could one expect from the Finance Minister under Hollande who wanted to create competition between buses and trains?);
• a 4% tax on dividends (the rejection of this proposal is consistent with the President’s abolition of the wealth tax among his first acts after being elected, in line with the demands of Medef);
• the inclusion of ecology in the preamble to the Constitution (this proposal is clearly contrary to the principles of the President’s neoliberal worldview, which sees ‘nature’ itself only as something to be turned into a commodity to be submitted to the market and exploited for profit).

By Olaf Bruns - Green European Journal, April 13, 2021

For 30 years, environmental economist Tim Jackson has been at the fore of international debates on sustainability. Over a decade since his hugely influential Prosperity Without Growth, the world is both much changed – reeling from a pandemic and with unprecedented prominence for environmental issues – and maddeningly the same, still locked in a growth-driven destructive spiral. What does Jackson’s latest contribution, Post Growth, have to say about the way out of the dilemma?

Tim Jackson’s new book, Post Growth: Life after Capitalism (Polity Press, 2021), follows his ground-breaking Prosperity without Growth (2009, updated in 2017). Whilst the previous work reflected, partly, the austerity-driven answers to the Great Recession, Post Growth falls into a different world. It is a world where the recognition of climate change as the greatest challenge facing humankind is moving towards consensus. In the United States, even the Republican Party’s younger members are looking for ways out of the corner into which the party has manoeuvred itself.

It is also a world where the Covid-19 pandemic has not only taken many lives and destroyed many livelihoods, but – via the need for state intervention – has also dealt a blow to the gung-ho neoliberalism that is one of the main culprits of financial chaos and the looming breakdown of planetary life-support systems.

US President Joe Biden’s rescue plan as well as the EU’s Next Generation pandemic recovery fund are questioning the free-market paradigm that has held sway the since the Reagan-Thatcher area, and that had trickled down into centre-left politics as well. In parallel, from the Paris Agreement to the European Commission’s European Green Deal, environmental concerns that were condescendingly smiled upon until recently have now moved centre stage. The newly discovered role for the state and the emerging environmental consciousness might not be discussed at length in Jackson’s new book, but they are the backdrop against which it is to be read.

By Naomi Klein, Keon Liberato, Josua Mata and Kate Aronoff - Democratic Socialists of America, March 1, 2021

By Cynthia Kaufman - Common Courage, February 18, 2021

The main goal of Norwegian economist Per Espen Stoknes’ new book, Tomorrow's Economy: A Guide to Creating Healthy Green Growth, is to offer the concept of healthy green growth as an alternative to simple GDP growth. Stoknes teaches in a business school, and the economic tools he creates around this concept will probably be very helpful for businesses wanting to measure if, as they create profit, they are also creating environmental and social wellbeing. But for those of us working to shift how we think about the economics of wellbeing, this book is a step backwards in an already rich conversation.

Mainstream economists insist that the way to measure the health of an economy is in growth in Gross Domestic Product (GDP), or how much is bought and sold within an economy. Stoknes by proposing a better form of growth is engaging with the mainstream of Economics, hoping to move it in a direction that takes human and ecological wellbeing into account, while still maintaining the core of its approach.

There are many economists doing work to shift the discipline more significantly away from a focus on growth. They have produced an impressive body of literature that this book would have done well to take more seriously. These economists are developing tools and conceptual frameworks for increasing human wellbeing while maximizing ecological health. Much of that work takes seriously the devastating impacts current trajectory has on the poor in the Global South and on poor and racially marginalized communities in the Global North. In her book Doughnut Economics: Seven Ways to Think Like a 21st-Century Economist, Kate Raworth uses the image of a doughnut to talk about the twin problems of alleviating poverty and staying within the world’s ecological limits to outline the “sweet spot” of what an economy needs to aim at achieving. Raworth is joined by many people doing important work in this area such as Amartya Sen, Juliet Schor, Robert Bullard, Michael Pollan, and Clair Brown.

Jason Hickel interviewed by Samuel Miller-McDonald - The Trouble, February 11, 2021

“Degrowth” means many things to many people. To most, it probably doesn’t mean much beyond an antonym to “growth,” the process of getting larger or more complex. To some detractors, the term represents a scary violation of the imperative to increase GDP annually, what’s now a holy sacrament to policymakers and economic pundits (though less so to actual academic economists, who are more ambivalent). To its less pedantic and more hysterical detractors, it’s a ploy to take away everyone’s Hummers and return to a mushroom-foraging-based economy. 

At its most distilled, “degrowth” refers to a process of reducing the material impact of the economy on the world’s many imperiled ecologies, abandoning GDP as a measurement of well-being, and forging an equitable steady-state economy.

Although the concept of placing limits to economic growth is not very new, having been articulated by environmentalists several decades ago—most famously by the Club of Rome in 1972—the more recent iteration, only just over a decade old, emerges from the French décroissance. Given that the community and scholarship is so young, there’s still a lot of debate around some of the fundamentals of what the term means, and what it should mean. Some who believe in the principles recoil at the term itself: Noam Chomsky has said “when you say ‘degrowth’ it frightens people. It’s like saying you’re going to have to be poorer tomorrow than you are today, and it doesn’t mean that.” But many degrowth defenders, one of the most prominent being ecological economist Giorgos Kallis, stand by it and see value in such a unifying notion. 

Even so, there lurks some danger in all such terms and political communities, like socialism or democracy, as I have warned elsewhere of the perennial risk of being co-opted and ill-defined by bad-faith actors. If the degrowth critique goes only as far as targeting economic growth, or even general anticapitalism, there’s little intrinsic to it to stop a right-wing authoritarian program from co-opting degrowth rhetoric to justify imposing authoritarianism, or giving cover to cynical Global North states to demand degrowth of the Global South while continuing to disproportionately consume and pollute. Degrowth, if it is to get traction and if that traction is to be desirable, needs to be abundantly clear about what it stands for and what it rejects. Luckily, we have just the book to offer this much needed clarity. 

Economic anthropologist Jason Hickel is among the most eloquent advocates of degrowth, and has been intimately involved in the community’s attempt to stake out a useful, clear meaning for the term and pathway to integrating its principles into a coherent program. Hickel’s latest book, Less is More: How Degrowth Will Save the World published in August 2020 (with a paperback edition released this month), offers an abundance of facts, concepts, and research alongside a passionate defense of ecocentric and humanistic values. Hickel has achieved something many writers of popular nonfiction seek in vain: a high density of ideas and data delivered in a light, enjoyable narrative prose. The book makes a very strong case for a topic in need of strong cases. And Less Is More arrives in good company: degrowth advocate Timothée Parrique counted 203 essays, 70 academic articles, and 11 books on degrowth published in 2020. 

Some bad-faith commentators have attempted to paint degrowth as dressed-up primitivist austerity, intrinsically harmful to the Global South, but Hickel does a persuasive job emphasizing that degrowth actually means the opposite. He musters an army of historical and contemporary data, anecdotes, and theory to argue definitively that an equitable degrowth scenario is more likely to increase material abundance and resource access. If the ideology of growthism offers an ethic of constant amoral expansion and exploitation, degrowth(ism) offers a more restrained ethic that values an abundance of time, leisure, love, and equality over concentrated wealth and distributed waste. 

While the book explores the moral imperative for controlled degrowth, Hickel is equally comfortable arguing for degrowth from a standpoint of a purely rational approach to fundamentally shifting an economy that is currently heating the world to death, guaranteeing centuries of mass death and destruction. The only way to slow the rapid race to collapse civilization and accelerate extinctions is to stop the omnicidal political economy that rules the globe. Given the natural limits that thermodynamics and terrestrial ecologies impose on human economies and non-human populations, degrowth is inevitable: it’s just a matter of deciding whether human agency will play a positive, benevolent role in the process, or continue to maximize the chaos and violence involved. I asked Dr. Hickel via email about some of the major challenges to achieving degrowth reforms and some important peripheral issues. Here is our discussion:

By Timothée Parrique and Giorgos Kallis - Brave New Europe, February 10, 2021

Notable (eco)socialists have recently criticized the idea of degrowth ¹. Here we want to argue that such criticism is misplaced. Growth is a problem over and above capitalism. A sustainable eco-socialism should reject any association with the ideology and terminology of growth. 21st century socialists should start thinking how we can plan for societies that prosper without growth. Like it not, growth is bound to come to an end, the question is how; and whether this will happen soon or too late to avert planetary disasters.