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post scarcity anarchism

From Climate Crisis to Solar Communism

By David Schwartzman - Jacobin, December 1, 2015

IWW EUC Note: readers should be aware that the term "communism" here does not mean "bureaucratic state capitalism", and can be inclusive of ecosocialism, post-scarcity-anarchism, and/or green syndicalism (depending on one's implementation of the ideas discussed here):

The proposals elites are offering at COP21 wouldn’t halt climate change. What would a socialist solution look like?

Jacobin Editor's Note: Leaders from 147 countries have assembled in Paris for COP 21, the most important climate summit since the 2009 Copenhagen meeting. But climate justice activists worry the result will be the same: platitudes and handwringing, with no firm commitment from Global North countries to drastically curb carbon emissions.

What, then, would a just solution look like?

David Schwartzman, a biogeochemist and professor emeritus at Howard University, has been thinking and writing about climate and energy issues for many years. He recently spoke with Jacobin about the state of the climate crisis, the connection between global warming and the military-industrial complex, and why “the communist horizon in the twenty-first century, if there is to be one, will be solar communist.”

What is the current consensus on the climate crisis?

According to Climate Interactive — a major monitor of climate change — based on public commitments from the major carbon-emitting countries, projected warming by 2100 will be 3.5°C (6.3°F), or 1.5°C above the 2°C warming limit (above the pre-industrial global temperature) agreed upon at the 2010 Cancun Climate Change Conference. The United Nations now gives a somewhat lower projected warming of 2.7°C (4.9°F).

Moreover, some leading climate scientists now think that even the 2 degree limit is too high. For example, NASA climate scientist Jim Hansen describes the 2 degree limit as a “prescription for disaster” because of projected impacts such as sea level rise and acidification of the ocean. His assessment is reinforced by a newly published study in the Proceedings of the National Academy of Sciences. This evidence reinforces the long-term demand of many poor countries for a 1.5 degree limit.

What about fossil-fuel reduction? Is that making an impact?

Roughly 60 percent of greenhouse gas emissions come from fossil-fuel use, with coal, natural gas (due to methane leakage into the atmosphere), and tar sands oil having the highest carbon footprint. Conventional liquid oil has the lowest carbon footprint, about three-fourths that of coal. (The other greenhouse gases derived from human activity include nitrous oxide, the breakdown product of nitrate fertilizer, with methane also coming from agriculture.)

China is the world’s leading carbon emitter, almost double that of the second-place United States.

The big three — China, the US, and the European Union —produce 55 percent of global carbon dioxide emissions. China has committed to leveling off its emissions by 2030 (using carbon emission trading), while the US promises to reduce its greenhouse emissions 26–28 percent by 2025 relative to 2005 emissions.

As Naomi Klein has recently argued — citing the assessment of the Tyndall Centre for Climate Research — the US goal falls far short of what is required for even the 2-degree goal, which would require reductions of at least 8 to 10 percent per year.

Projected warming, in combination with lackluster efforts to cut emissions, has created an imminent crisis. This is the reality check for serious activists. Any remaining possibility of keeping warming below 2°C will require rapid and radical cuts in global carbon emissions — starting with the fossil fuels with the highest carbon footprint — and the simultaneous creation of a viable global wind and solar power infrastructure.

Back to the future for work

By Andrew Curry - The Next Wave, August 20, 2015

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.

Most discussion of the future of work assumes that the work, or the lack of it, is our coming problem. But what if we’ve got the question the wrong way around? What if we’re slowly, or not so slowly, giving up on the idea of work? After all, we all know that most work is dull. And even the interesting stuff is exploitative, somewhere along the line.

The thought struck me while reading Dan Hancox’ book The Village Against The World, about the anarcho-syndicalist village of Marinaleda, in Andalusia. After 20 years of intense political struggle, the village won some land for itself, and later added some food processing plants. Unemployment there is five or six per cent, a fraction of the level in other parts of Andalusia. But the young people, generally, are less willing to work in either. Work in the fields is hard; work in the processing plants is boring. And this is, pretty much, a universal truth.

In The Village Against The World, a young woman called Christina who lives part-time in the village and part time in the larger town of Estapa explains it to Hancox this way:

“A thousand euros a month is fine – 1,200 euros a month is pretty good.” We were talking about the mileuristas, her generation, so called because they had learned to get by on a one thousand euros a month. Christina was living with her mother in Marinaleda while also renting a room in a flat in Estapa, where she works as a teacher some of the week.

A thousand euros a month is about £750 or $1,400; not a lot, in other words. Spain, of course, has an acute version of this problem. But even if it an outlier, it is not unusual. The labour contract with capitalism is breaking down.

The Battle to Control the 3D Printing Revolution: DIY or CIA?

By Eric Draitser - Truthout, March 23, 2015

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.

Scientific and technological innovations have the power to fundamentally transform human civilization as new possibilities previously deemed impossible are made realities. However, it is not the technologies themselves that dictate the nature of the political, economic or social evolution. Rather, it is control over, and access to, technology that has the truly profound impact. While advanced medicines, new methods of energy production and biotechnology breakthroughs are in themselves important, when monopolized by a select few, the implications for the majority of people can be dire.

So it is with the emerging revolution in 3D printing, a technology that manufactures (or "prints"), layer by layer, physical objects from computer models using a variety of materials. While 3D printing has existed in concept since the early 1980s, only in recent years has the technology been brought to the desktop level, allowing individuals and small groups of hobbyists to print a wide variety of objects, from plastic coasters to medical equipment. Having started in the traditional industrial and fabrication setting, it was the application of 3D printing by independent, technologically inclined "hackers" (individuals who manipulate and/or customize computer and electronic equipment to fit their needs) that helped mainstream this technology.

Today, there is a consensus among those in the know - from the most ruthless capitalist profit-seekers to anarcho-communist hackers - that the 3D printing revolution is coming, and the world will not be the same once it arrives. So the struggle is not whether there will be 3D printers, but rather how that technology will be used, how it will be dispersed in society, who will have access to it, and who will control and/or steer its development.

The central question will not be whether a working-class person can 3D print some household object in his garage; this is a foregone conclusion. Instead, it will be whether or not the ability to 3D print the elemental parts of modern and future society (computer processors, nanobots, telecommunications equipment etc.) will be open to all, or controlled by the few.

EcoUnionist News #24

Compiled by x344543 - IWW Environmental Unionism Caucus, January 17, 2015

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.

The following news items feature issues, discussions, campaigns, or information potentially relevant to green unionists:

Lead Stories:

Carbon Bubble:

Green Jobs and Just Transition:

Other News of Interest:

For more green news, please visit our news feeds section on ecology.iww.org; Twitter #IWWEUC

Why 100% Renewable Energy Requires Libertarian Eco-Socialism

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.

By Dan Fischer - Capitalism vs. the Climate, November 15, 2013 (used by permission)

It’s old news that humans can power society with 100% renewable energy. Back in 1964, the anarchist Murray Bookchin wrote a prescient essay on global warming and other ecological issues. “Solar devices, wind turbines, and hydroelectric resources taken singly do not provide a solution…Pieced together as a mosaic…they could amply meet the needs of a decentralized society,” he wrote (Ecology and Revolutionary Thought).

Grow or Die

This transition can only take place when we start confronting the system that caused climate change: capitalism. Capitalism is a system based on private property and wage labor, where a ruling class of people own and manage most of the economy. It is inherently anti-ecological.

Capitalism presents each business with a stark “grow or die” imperative. As a result, businesses have no choice but to keep producing more stuff and using more energy (see chart above). When a business buys a more expensive form of energy like wind, it will lose market share to its competitors who buy oil and natural gas. To appear sustainable, they sell false “solutions” like mega-hydro, fracking, nuclear power and cap-and-trade. These proposals are insulting to those who care about the planet.

Renewable Energy Technologies in the Socialist and Communist Societies Envisioned by William Morris and August Bebel

By Dennis Bartels - Material Cultural Review, Spring 2003

1 The nineteenth-century English designer, writer, and political activist, William Morris (1834-1896), saw "state socialism" as evolving after the revolutionary overthrow of capitalism. He hoped that state socialism would be followed by the sort of "higher" communist society that he sketched in his Utopian novel, News from Nowhere ([1890] 1970). Morris's contemporary, the German socialist leader, August Bebel (1840-1913) also envisioned a socialist society that would succeed capitalism, and outlined its major features in his influential book, Woman in the Past, Present and Future ([1883] 1988), abridged by Progress Publishers in Moscow (1971) under the title, Society of the Future. In this research note, Morris and Bebel's views on the role of eco-friendly and renewable energy technologies in socialist and communist societies will be compared. Differences between their visions of future technology and actual technological developments in the former USSR and in contemporary capitalist society will be briefly explored.

2 A major theme in the political writing and lecturing of Morris was that the quest for short-term profit inevitably brings environmental degradation. In his 1878 lecture, "The Lesser Arts," he said, "Is money to be gathered? Cut down the pleasant trees among the houses, pull down ancient and venerable buildings for the money that a few square yards of London dirt will fetch, blacken rivers, hide the sun and poison the air with smoke and worse, and it's nobody's business to see it or mend it — that is all that modern commerce, the counting-house, forgetful of the workshop, will do for us herein" ([1878] 1962:102-3).

3 Morris also believed that, in a capitalist society, science and technology would not be used to remediate environmental degradation: "I fear that she [science] is so much in the pay of the counting-house... and the drill sergeant, that she is too busy... [to teach] Manchester how to consume its own smoke, or Leeds how to get rid of its superfluous black dye without turning it into the river" ([1878] 1962: 85).

4 Morris suggested that in the phase of state socialism, working people, represented by the state, would take over "all the means of production: that is, credit, railways, mines, factories, shipping, land [and] machinery..." ([1887] 1910-1915: 232). He hoped that a socialist state would allocate resources for environmental restoration, and ensure that productive technology was eco-friendly. In, "A Factory As It Might Be," published in 1884, he wrote, "... our factory must make no sordid litter, befoul no water, nor poison the air with smoke" (1884b: 2). In, "Why Not?", Morris wrote, "It seems probable that the development of electricity as a motive power will make it easier to undo the evils brought upon us by capitalist tyranny... but even it if turns out that we must still be dependent on coal and steam for force, much could still be done toward making life pleasant if universal co-operation were to take the place of our present competitive anarchy" (1884c: 2).

5 Morris saw the productive technology of socialist society as a legacy of capitalism, and expected that rapid technological development in the "lower stage" of communism — that is, state socialism — would greatly shorten the work day. In, "Work In A Factory As It Might Be," he wrote, "...machines of the most ingenious and best approved kinds will be used when necessary, but will be used simply to save human labour... it follows that much less labour will be necessary for each workman; all the more as we are going to get rid of all non-workers and busy idle people; so that the working time of each member of our factory will be very short, say, to much within the mark, four hours a day" (1884a: 2). Bebel expected that the work day might be less than three hours in a socialist society ([1883] 1988:193).

6 After the development of a state socialist leisure society, Morris envisaged a spontaneous movement toward communal, physical labour that integrated the decorative arts. This transition to communism would not, however, involve a wholesale rejection of industrial technology. Even though people in Morris's Utopian society, Nowhere, prefer to ride horses and to harvest hay with scythes, heavy loads are hauled on canals by "force barges" powered by engines which do not burn fossil fuels ([1890] 1970:140).

Post Scarcity Anarchism (Murray Bookchin)

By Murray Bookchin - Ramparts Press, 1971

This book is a collection of essays by Murray Bookchin, first published in 1971 by Ramparts Press. Bookchin outlines the possible form anarchism might take under conditions of post-scarcity. It is one of Bookchin's major works, and its radical thesis provoked controversy for being utopian in its faith in the liberatory potential of technology.

Bookchin's "post-scarcity anarchism" is an economic system based on social ecology, libertarian municipalism, and an abundance of fundamental resources. Bookchin argues that post-industrial societies are also post-scarcity societies, and can thus imagine "the fulfillment of the social and cultural potentialities latent in a technology of abundance". The self-administration of society is now made possible by technological advancement and, when technology is used in an ecologically sensitive manner, the revolutionary potential of society will be much changed.

Bookchin claims that the expanded production made possible by the technological advances of the twentieth century were in the pursuit of market profit and at the expense of the needs of humans and of ecological sustainability. The accumulation of capital can no longer be considered a prerequisite for liberation, and the notion that obstructions such as the state, social hierarchy, and vanguard political parties are necessary in the struggle for freedom of the working classes can be dispelled as a myth.

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