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Karl Marx

Capital Blight - The Ghosts of Ayn Rand

By x344534, May 25, 2014

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’s.

My path to green syndicalism was anything but a straight line. I was initially ignorant of anarchism and libertarian socialism, because what gets labeled "libertarian" in the United States of America is actually anything but anarchist or libertarian, but instead is the most extreme and dogmatic brand of capitalism.

Let's be absolutely clear here. Capitalism cannot survive without the state. It takes a massive, centralized, armed-to-the-teeth, authoritarian government to enforce business contracts, "private property" rights, virtual "intellectual property" rights (the idea that ideas can be owned and controlled), rent, usury, and the notion that corporations are individual people. Nobody in their right mind would voluntarily consent to a system of institutionalized inequality which results in starvation, homelessness, disease, squalor, wage slavery, sexism, racism, and ecological degradation if they had the freedom (yes, you heard me correctly, I said "FREEDOM!" that ever ubiquitous buzzword that capitalist ideologues cast so effortlessly about in defense of their way of life which is anything but free to those forced into subservience under its dictates) to choose.

What initially blocked my path to real libertarianism, meaning libertarian socialism was the twisted demented pretzel logic of the so called "libertarian" capitalists in their polysyllabic but ultimately empty peonage to their Laissez-faire capitalist religion.

One individual in particular, Bryan Caplan--who lived in the dorm room next to mine at the (state-funded) University of California at Berkeley--even tried to "convert" me to his faith by handing me a reading list if his holy prophets: Ludwig Von Mises, Murray Rothbard, Henry Hazlitt, F. A. Hayak, Robert Nozick, and--of course--Ayn Rand.

Naturally, I didn't bite. I had a good deal of exposure to the demented nonsense of Rand already, and any philosophy or economic theory that supported this crazy dingbat's contention that there's any "virtue" in selfishness or that big corporate business is "a persecuted minority" couldn't have anything useful to say to me.

Thanks to a combination of my intelligence, inquisitiveness, stubbornness, and some plain good luck, I found thinkers and philosophers who offered clues to real libertarian ideas. These included Noam Chomsky, Murray Bookchin, Vandana Shiva, Rudolf Rocker, Christipher Alexander, bell hooks, Martin Luther King Jr., Malcolm X, Neil Peart (yes, that's correct, the drummer and lyricist of Rush), Chuck D (of Public Enemy), Graham Purchase, John Bellamy Foster, Carl Sagan, William Least Heat Moon, Bakunin, Marx, Engels, and Kropotkin (among others). Then, I met Judi Bari.

Judi Bari clarified matters for me greatly and showed me how one could be a radical environmentalist and an advocate for class struggle at the same time. Plus, she kept mentioning this group called, "the IWW."

I had no idea who the IWW was or what it stood for. For all I knew they were the International Socialist Organization (whom I was well acquainted with, but not at all interested in joining). Then, one day when seeking out a workers' collective to try and join as an alternative to the horribly depressing and soul killing capitalist retail job I had managed to get after graduating from that fabled weapons laboratory we call a "public university", a spokesperson from a network of such shops clued me in to what the IWW was and is.

I had heard Noam Chomsky (who would later join the IWW himself) describe himself as an "anarcho syndicalist" and a "libertarian socialist", but never fully understood what those terms meant or what an economy and political system organized around those ideas would look like. The IWW revealed to me how that would work in practice.

And, thanks to the influence of Judi Bari and Earth First!, the IWW was (and is) in many ways the first organization to promote green syndicalist ideas in practice (though the IWW is not limited to those concepts).

Over the following years, I came to realize how easy it was to prove just how flawed the thinking of so-called "libertarian" capitalists actually are, and really all I need to have done was read the following passage from the Preamble to the IWW Constitution:

The working class and the employing class have nothing in common. There can be no peace so long as hunger and want are found among millions of the working people and the few, who make up the employing class, have all the good things of life.

As time passed and I gained life-experience I saw that capitalism and freedom are actually incompatible. Just to be sure, I read anarchist and socialist literature voraciously and the knowledge that I gained from doing so validated my experiences. My deepening understanding of the interconnectedness of the environment further showed me the flawed pseudoscience that the Ludwig Von Mises "Austrian" school of economics actually is, and I came to realize that ever more fully as I wrote my own book about the green syndicalist organizing efforts of Judi Bari.

As for Caplan, I assumed he'd passed into obscurity (after all, disciples of Ayn Rand are a dime a dozen. The capitalist class spares few expenses in funding ministries of propaganda to promote itself, and said ideologues serve that function all too effectively, but there's nothing particularly noteworthy about most of them). In this particular case, I was mistaken.

Capital Blight: Who’re You Calling “Immigrant”, Pilgrim?

By x344543, May 5, 2014

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’s.

A recent article on details a jingoist anti-immigration group’s efforts to wrap itself in a green cloak and (once again) obfuscate the real cause of environmental destruction. The (inaccurately named) organization in question, “Californians for Population Stabilization” (CAPS) attempted to use Earth Day (April 22) to argue that the primary cause of ecological destruction is immigration (read: an influx of poor brown skinned people from south of the US-Mexican border, naturally).

This tired old dog has been asked to hunt so many times, it’s hard to see how anyone could imagine that it can, but sure as I write these words, there it is.

I’ll admit that this is a bit of a trigger for me. I am, by any standards you could imagine, the descendents of varying strains of white, central European and Mediterranean immigrants of several generations back (five or six in most cases), but my ancestors (Jews, Irish, and Hungarians) suffered greatly at the hands of more dominant empires among those regions, so perhaps it has imbued me with a stronger sense of empathy for the downtrodden peoples in what currently constitutes “America”. I don’t take too kindly to insulting racist propaganda—even if it tries to fly a green flag, and CAPS certainly fits that description.

END: CIV—Against Jensen and for a Real Ecological and Working Class Revolution

By, DB - September 1, 2011

The following article was submitted to First of May for publication. The author, DB, is a friend, comrade, and fellow organizer in the IWW. It is a critique of the Derrick Jensen inspired film, End:CIV.

Derrick Jensen represents the current peak synthesis of primitivist and insurrectionist thought. And while both trends are declining within anarchism thanks to the global upswing of mass struggle against austerity, like in Egypt, Wisconsin, Spain, and so on, such trends are still able to get a good event together in Minneapolis, like the hundred or so people who attended the showing of END: CIV, a movie inspired by Jensen’s writing, and like it, a dead end for any relevant conversation on the present moment.

There are deep, insolvable failures in Jensen’s work with regard to revolution, collapse, and militancy, but let us begin with the strengths of Jensen’s approach so we can demolish his politics without losing what value they contain.

Strengths of Jensen’s thought

First, they correctly tie the atrocities committed to the earth to the atrocities committed to human beings and note the connection between capitalism, colonialism, and the destruction of the earth.

Second, they notice the major human crisis and transition in which we find ourselves in, a capitalist transition as US power declines, a transition from the energy staple of the whole economy—oil—and the real possibility of significant climate change.

Third, they point out the inadequacy of current responses, green capitalism, change through consumption, and so on, and the craziness of projects like ethanol, the tar sands, fracking, and so on.

Fourth, and finally, they emphasize that a militant, and indeed, revolutionary response is crucial to making necessary changes, and that nonprofit, corporate, and nonviolent approaches are not sufficient.

Tragedy of the Commons Versus Common Ownership

By A Johnston - Socialism or Your Money Back, May 3, 2011

In 1968 an American biologist Garrett Hardin invented a parable to explain why, in his view, common ownership was no solution to the environmental crisis and why in fact it would make matters worse. This was sweet music to the defenders of capitalist ownership of the means of producing wealth, and Hardin’s parable was soon incorporated into the arsenal of anti-socialist arguments.

Called "The tragedy of the commons", his parable went like this: Picture a pasture open to all, assume its a pasture to which all herdsmen have free access to graze their cattle. In these circumstances, it is to be expected that each herdsman will try to keep as many cattle as possible on the commons. Such an arrangement may work reasonably satisfactorily for centuries because tribal wars, poaching and disease keep the numbers of both man and beast well below the carrying capacity of the land. Finally, however, comes the day of reckoning, that is, the day when the long desired goal of social stability becomes a reality At this point, the inherent logic of the commons remorselessly generates tragedy.

As a rational being, each herdsman seeks to maximise his gain. Explicitly or implicitly, more or less consciously, he asks "What is the utility to me of adding one more animal to my herd?" This utility has one negative and one positive component.

  • 1. The positive component is a function of the increment of one animal. Since the herdsman receives all the proceeds from the sale of the additional animal, the positive utility is nearly +1.
  • 2. The negative component is a function of the additional overgrazing created by one more animal. Since, however, the effects of overgrazing are shared by all the herdsmen, the negative utility for any particular decision-making herdsman is only a fraction of -1.

Adding together the component partial utilities, the rational herdsman concludes that the only sensible course for him to pursue is to add another animal to his herd. And another; and another… But this is the conclusion reached by each and every rational herdsman sharing a commons. Therein is the tragedy. Each man is locked into a system that compels him to increase his herd without limit—in a world that is limited. In the end, its carrying capacity would be exceeded, resulting in environmental degradation. Ruin is the destination towards which all men rush, each pursuing his own best interest in a society that believes in the freedom of the commons. Freedom in the commons bring ruin to all.

Hardin's solution to this tragedy of the commons is "mutual coercion". An appeal to conscience, he argues, is altogether futile. Mutual coercion can be effected through, as it were, enclosing the commons and instituting a system of private property which will enforce a sense of responsibility among herdsmen as to the appropriate number of cattle their land can provide for without resulting in overgrazing. Since they cannot encroach on land owned by other herdsmen, the consequences of keeping too many cattle will be exclusively borne by them. This knowledge will therefore deter them from acting irresponsibly in the first place. Governments drew from Hardin’s theorising was that in existing cases where producers had rights of access to a “common-pool resource” the solution was either to privatise the resource or to subject the producers to outside control via quotas, fines and other restrictions.

Welcome to Seattle, WTO: Judi Bari debates Karl Marx

By Walt Sheasby, November 28, 1999

The following "debate" is actually a composite of quotations by Judi Bari from Revolutionary Ecology and Karl Marx from various sources cut and pasted into what appears to be a dialog. While it's impossible to say whether or not Marx and Bari would have ever debated or dialogued thusly, it is likely the two would have agreed on much, as they seem to do here.  

Moderator: Welcome to our dialogue. Today our guests are the very respected Judi Bari, who lived from Nov. 7, 1949 to March 2, 1997, and Karl Marx, whose lifetime began May 5, 1818 and ended on March 13, 1883. Ms. Bari was an ecological activist in the Earth First! organization and because of that her life was almost ended by a bomb attack. She survived that, but later died at age 48 of breast cancer. Dr. Marx is easily recognized as one of the most important figures in the history of economics and socialism, although many of his ideas remain unknown, particularly in the area of political ecology, as distinguished from political economy.

Our topic for this dialogue today is, in fact, Revolutionary Ecology, and we will allow our guests to explain in their own words how they understand this approach, and where they might agree or disagree. My own role will be only to pose some questions and give each the opportunity to respond.

To begin, Judi Bari, can you tell us about the terms you use in describing your philosophy? There seem to be a number of concepts that are often counterposed, like Deep Ecology versus Eco-socialism, or Naturalism/Humanism versus Biocentrism. Can you clarify your own orientation?

Judi Bari: Deep ecology, or biocentrism, is the belief that nature does not exist to serve humans. Rather, humans are part of nature, one species among many. All species have a right to exist for their own sake, regardless of their usefulness to humans. And biodiversity is a value in itself, essential for the flourishing of both human and non-human life. (1)

Moderator: Dr. Marx, you've also stressed that humans are part of nature and that this totality is constantly being transformed by interaction that you call 'Metabolism.' What do you mean by that?

Karl Marx: The labour the necessary condition for effective exchange of matter between man and Nature; it is the ever-lasting Nature-imposed condition of human existence. (2) The great majority of things regarded as products of nature, e.g. plants and animals, are the result in the form in which they are now utilized by human beings and produced anew, of a previous transformation effected by means of human labour over many generations under human control, during which their form and substance have changed. (3)


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