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movement politics

Labour and the ecological crisis: The eco-modernist dilemma in western Marxism(s) (1970s-2000s)

By Stefania Barca - Geoforum, January 2019

The article offers an intellectual critique of Marxist political ecology as developed in western Europe between the 1970s and 2000s, focusing on the labour/ecology nexus. My critique is based on the intersection of two levels of analysis: 1) the historical evolution of labour environmentalism, focusing on what I will call the eco-modernist dilemma of labour; 2) the meaning of class politics in relation to the politics of the environment, with a special focus on the production/reproduction dialectic.

Focusing on the work of four Marxist intellectuals whose ideas resonated with various social movements across the Left spectrum (labour, environmentalism, feminism and degrowth), the article shows how the current entrenchment of labour within the politics of eco-modernization hides a number of internal fractures and alternative visions of ecology that need to be spelled out in order to open the terrain for a rethinking of ecological politics in class terms today.

Read the text (PDF).

Naomi Klein: "If you can marry an economic justice agenda with climate action, people will fight for that future"

Interview by Agnès Rousseaux and Sophie Chapelle - Basta!, April 24, 2015

Given the massive inequalities generated by capitalism and the ecological urgency of climate change, "everything can change", Naomi Klein claims in a new book. Provided we do not "give in to despair", because "too many lives are at stake", and "fight for a more just economic system". The Canadian anti-globalization activist and essayist is famous for her inspired criticism of capitalism: No Logo denounced the tyranny of global brands, and The Shock Doctrine the brutality of neoliberal reforms. She now takes aim at the total impunity of major oil and gas corporations which have declared war on our planet. Interview and video.

21.000 signes

Basta! : We seem to be heading straight toward climate disaster. We know what will happen if we do nothing about climate change, yet nothing really changes. Why is it so?

Naomi Klein : It’s not that we’re doing nothing – we’re actually actively doing exactly the wrong things. We have an economic system that defines success and progress as infinite economic expansion. Any kind of expansion is deemed good. Our emissions are going up much faster than they were in the 1990s. In the past decade, we had very high oil prices, which has created huge economic incentives for fossil fuel companies to push into new, more expensive, higher-emitting forms of extraction, such as tar sands and fracking. We also have a system that allows multinationals to seek out the cheapest means of producing their products, with cheap labour and cheap energy – which has lead to the deregulated burning of coal. All this is making the problem much worse.

You say that transnational corporations such as ExxonMobil, BP and Shell have declared war on the planet...

The business model of these companies is to find new fossil fuel reserves, which is the exact opposite of what we need to do in order to fight climate change. A research from the Carbon Tracker, three years ago, showed that the global fossil fuel industry has five times more carbon in their proven reserves than is compatible with keeping temperatures below two degrees warming… That’s the target our governments agreed to in Copenhagen, and that’s a target that is already a very dangerous one for many communities. But it provides us with a global carbon budget. We know how much carbon can be burned while still giving ourselves a fifty-fifty chance or better of meeting that target, and these companies have five times more carbon in their reserves than that amount. That explains why fossil fuel companies so actively fight the very dissemination of honest, climate science, why they fund politicians and organisations that deny the science of climate change, and why they fight every serious attempt to respond to climate change, whether it is a carbon tax or whether it is support for renewable energy.

Why such impunity?

Fossil fuel companies, particularly oil companies, are the most powerful companies in the world. Wars have been waged by our governments to protect their interests. It’s in the nature of fossil fuels that they’re concentrated in specific geographical locations, very expensive to get out of the ground, to transport, and to process. And so it lends itself to concentration of wealth and power, with a fairly small number of huge players , both state-run and privately owned, and that kind of concentration of power also lends itself to political corruption, both of the legal kind and the illegal kind. Hence the impunity.

Our Climate is a Public Trust

By Jeremy Brecher - Labor Network for Sustainability, October 20, 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.

Can an ancient legal principle with roots in Roman law serve as a tool for the climate protection movement?

On October 23, Alec Johnson, aka “Climate Hawk,” is scheduled to go on trial for locking himself to a construction excavator in Tushka, Oklahoma as part of the Tar Sands Blockade campaign to block the route of the Keystone XL tar sands pipeline. He intends to argue that resisting the pipeline was necessary in order to protect the public trust – the common property right of the people to essential natural resources. Johnson will be the first defendant anywhere to make a necessity defense based on the duty of government to protect the climate under the public trust doctrine.

In a speech in Nacogdoches, TX on the day of the 2014 Peoples Climate March, Johnson said, “When it comes to our commons, to our public property, we the people have rights in a public trust.” The public trust doctrine means “we have rights when it comes to how our public commons are administered.” He will argue that his blockade of Keystone XL pipeline construction was necessary because the pipeline threatens our atmospheric public trust and state and national governments are failing to protect us against that threat.

Meanwhile, last week a petition was filed with the US Supreme Court by five youth plaintiffs seeking a decision that the Federal government is obligated to protect public trust assets like the atmosphere and the climate that under the public trust doctrine belong to the people. Behind this case lies a unique organizing effort by the group Our Children’s Trust, which has brought together young people and their legal supporters to file suits and petitions not only in Federal court but in every state in the US and several other countries. Then-sixteen-year-old Alec Loorz, founder of Kids v. Global Warming and lead plaintiff in the federal lawsuit, explained its public trust claim: “The government has a legal responsibility to protect the future for our children. So we are demanding that they recognize the atmosphere as a commons that needs to be preserved, and commit to a plan to reduce emissions to a safe level.”

And at a Climate Justice Tribunal across the street from the UN climate summit last month a judicial panel, after hearing evidence of devastating impacts of climate change around the world, declared that governments have a duty under the public trust doctrine to halt climate destruction. Organized by the Climate Justice Alliance and inspired in part by the International War Crimes Tribunal organized during the Vietnam War by renowned philosophers Bertrand Russell and Jean-Paul Sartre, the Tribunal’s judicial panel found that “Based on the evidence we have heard here today, the nations of our world are in violation of their most fundamental legal and constitutional obligations.” It called on governments to honor their duty to protect the atmosphere, which belongs in common to the world’s people, and halt their contribution to climate destruction.

Some courts are already starting to apply the public trust doctrine to protecting the atmospheric commons. Last December the Pennsylvania Supreme Court overturned a law that prevented local communities from blocking fracking. The plurality opinion held that public natural resources are owned in common by the people, including future generations. Because the state is the trustee of these resources, it has a fiduciary duty to “conserve and maintain” them. The state has “a duty to refrain from permitting or encouraging the degradation, diminution, or depletion of public natural resources.”

Will courts force governments to fulfill that duty? So far several state courts have accepted important parts of the youth plaintiffs’ argument, but none have ordered a government to act. But in the meantime, thousands of people are sitting-in and blockading to halt climate-destroying activities. The judicial panel of the Climate Justice Tribunal declared that “those who blockade coal-fired power plants or block tar sands oil pipelines are committing no crime.” Rather, they are exercising their right and responsibility to protect the atmospheric commons they own along with all of present and future humankind. They are acting to prevent a far greater harm — indeed, “a harm that by virtue of the public trust doctrine is itself a violation of law on a historic scale.”

Alec Johnson says that “we the people” are “armed” by the public trust doctrine to demand that governments “recognize their responsibilities as trustees and exercise their fiduciary responsibility to act with the highest duty of care” to sustain the resources necessary for society to endure. “Enforcing our children’s rights to climate justice is no crime.”

Jeremy Brecher is a historian of social movements, a founder of the Labor Network for Sustainability, and author of Climate Insurgency: A Strategy for Survival (Paradigm Publishers, January 2015).

Social Self-Defense: Protecting People and Planet against Trump and Trumpism

By Jeremy Brecher - Labor Network for Sustainability, January 14, 2017

Introduction: These are times to try our souls

Donald Trump and a powerful collection of anti-social forces have taken control of the U.S. government. They seek permanent domination in service of their individual and class wealth and power. Trump’s presidency threatens immigrants, African Americans, Muslims, workers, women, children, the elderly, the disabled, LGBTQ people, and many others. Indeed, it threatens all that holds us together as a society. We the people – society — need to defend ourselves against this threat and bring it to an end. We need what resisters to repressive regimes elsewhere have called “Social Self-Defense.”

The term “Social Self-Defense” is borrowed from the struggle against the authoritarian regime in Poland forty years ago.  In the midst of harsh repression, Polish activists formed a loose network to provide financial, legal, medical, and other help to people who had been persecuted by the police or unjustly dismissed from their work. Calling themselves the Committee for Social Self-Defense (KOR), they aimed to “fight political, religious and ideological persecution”; to “oppose breaches of the law”; to “provide help for the persecuted”; to “safeguard civil liberties”; and to defend “human and civil rights.” KOR organized free trade unions to defend the rights of workers and citizens. Its members, who insisted on operating openly in public, were soon blacklisted, beaten, and imprisoned. They nonetheless persisted, and nurtured many of the networks, strategies, and ideas that came to fruition in Solidarity – and ultimately in the dissolution of repressive regimes in Poland and many other countries.[1]

From the day Donald Trump was elected President of the United States, thousands of people began to resist his agenda. Demonstrations against Trump broke out in American cities; police chiefs, mayors, and governors declared they would not implement his attack on immigrants; thousands of people signed up to accompany threatened immigrants, religious minorities, and women; technical workers pledged they would not build data bases to facilitate discrimination and deportation. Discussion of how to resist the Trump regime broke out at dining room tables, emails among friends, social media, and community gatherings.

It is impossible to know whether the Trump regime will rapidly self-destruct; successfully impose a reign of terror that dominates the U.S. for years or decades to come; or deadlock indefinitely with anti-Trump forces. We do know that the future of the planet and its people depends on resisting and overcoming Trump’s agenda. The struggle against Trump and Trumpism is nothing less than the defense of society – Social Self-Defense.

How Labor and Climate United Can Trump Trump

By Jeremy Brecher - Labor Network for Sustainability, January 2017

Donald Trump and his congressional Republican allies have taken control of the U.S. government. The result threatens to be devastating for both labor and the climate — not to mention immigrants, African Americans, Muslims, women, children, the elderly, the disabled, LGBTQ people, and many others.

The Trump regime is potentially vulnerable because it only represents the interests of the top 1% of the top 1%. But it has a potentially winning strategy to rule nonetheless: keep those who might stand up in the interest of the 99.9 percent divided and therefore powerless. While Trump has played black against white, Latino against Anglo, women against men, gay against straight, and exploited many other divisions, his “trump card” may well be his ability to divide labor and climate advocates.

The Trump ascendancy creates a new context for addressing long-standing tensions between organized labor and the environmental movement, between workers’ job concerns and everyone’s need to protect the climate. Trump and his congressional Republican allies intend to exploit these tensions to the max. But their threat to workers, the earth’s climate, and society as a whole make cooperation against them imperative for both organized labor and the climate protection movement. Forging a force that can effectively counter Trumpism requires change that will involve tension within each movement as well as between them, but that may be necessary if either is to have a future. The alternative is most likely decimation of both movements and of everything they are fighting for.

Just cuts for fossil fuels? Supply-side carbon constraints and energy transition

By Philippe Le Billon and Berit Kristoffersen - Economy and Space, November 2018

Reducing greenhouse gas emissions has generally been approached through demand-side initiatives, yet there are increasing calls for supply-side interventions to curtail fossil fuel production. Pursuing energy transition through supply-side constraints would have major geopolitical and economic consequences. Depending on the criteria and instruments applied, supply cuts for fossil fuels could drastically reduce and reorient major financial flows and reshape the spatiality of energy production and consumption. Building on debates about just transitions and supply constraints, we provide a survey of emerging interventions targeting the supply of, rather than the demand for, fossil fuels. We articulate four theories of justice and selection criteria to prioritize cuts among fossil fuel producers, including with regard to carbon-intensity, production costs, affordability, developmental efficiency, and support for climate change action. We then examine seven major supply-constraint instruments, their effectiveness, and possible pathways to supply cuts in the coal, oil and gas sectors. We suggest that supply cuts both reflects and offers purposeful political spaces of interventions towards a 'just' transition away from fossil fuel production.

Read the text (PDF).

If We All Became Vegan Tomorrow

By Chris Saltmarsh and Harpreet Kaur Paul  - New Internationalist, June 6, 2018

If everyone became vegan tomorrow, between 14.5 to 15.6 per cent of anthropogenic (human-made) global greenhouse gas emissions would be wiped out. That is huge. You would be forgiven if you thought it was higher, as a recent viral Guardian article, based on a new study out from the University of Oxford, sensationally reported that meat and dairy accounted for 60 per cent of agricultural greenhouse gas emissions, without stating the proportion of global anthropogenic emissions attributable to agriculture specifically.

With a current global average surface temperature increase of approximately 1.2°C, climate change has already caused harms, and any reduction in emissions would curtail further damage. Land currently used for meat and dairy production could be reforested, grains fed to cattle could be directed, water would be saved, and environmental damage caused by animal agriculture would cease.

While noteworthy, prioritizing dietary solutions is not only insufficient, but problematic. Imposing veganism on the majority world would hurt the rural poor. A survey of 7978 households in 24 countries across Latin America, Asia, and Africa, found that reliance on wild meat is highest among the poorest households and fills a gap when other food sources are not available. Many traditional and indigenous cultures surviving in relative harmony with natures have hunted meat sustainably long before the capitalist industrialization of agriculture. They’ve done so often with a profound respect for the animal and their role in the co-production of natures.

Reflections on the First Ecosocialist International and the Academic Left

By Ingrid Elísabet Feeney - Climate Justice Project, June 7, 2018

“Socialism is not a thing but a process.” – Richard Levins

“Sí hay un socialismo del siglo XXI: y se llama ecosocialismo.” (Yes there’s a 21st century socialism: and it’s called ecosocialism). The words, painted in strokes of white gold, leapt in bold relief against their faded blue background: a concrete wall about two meters tall which encircled the central meeting square of Agua Negra, Yaracuy, Venezuela. Dusk had fallen and the material boundaries of the wall seemed to melt into the thick indigo of the heady, sweltering tropical night, its message appearing as if emblazoned from stardust on the infinite horizon of the sky itself. Across the square, on the opposite wall, another message. A frenetic scrawl of soil black upon bright, vegetal green: “Hasta la victoria siembren!” (Sow towards victory!).

 The square was lined with long folding tables piled high with plantains and chili peppers, handmade clothing and works of art, artisanal soaps, second-hand toys, and musical instruments. Dense throngs of people, young and old, crowded around the tables to negotiate barter transactions: soap for plantains; bottles of home-made chili sauce for a well-loved drum. Groups of children dressed in colorful garments expressing their afro-descendent heritage lined up in preparation to ascend the plaza’s built-in stage, their peals of laughter punctuating gathering drum beats, heralding the performance to come. Amidst the ebullient chaos of this celebratory trueque[1], a crowd of globally-renown and up-and-coming revolutionaries circulated, exchanging exhausted yet exhilarated expressions of gratitude and affection: a Peruvian peasant resistance leader shook hands with a Kurdish freedom fighter. A Kenyan human rights organizer embraced an Amazonian land defender, laughing through her tears. The collective energy of the crowd was electric— they had just declared the First Ecosocialist International.

Going on Offense During Challenging Times

By Marilyn Sneiderman and Secky Fascione - New Labor Forum, December 2017; image by Brooke Anderson

Bargaining for the Common Good (BCG) campaigns are expanding and spreading across the country. These campaigns offer important lessons on how unions, racial justice organizations, and other community groups can go on offense and win in these challenging times. The upcoming Janus decision at the Supreme Court, which threatens the membership and financial base of public-sector unions, makes this all the more crucial. In essence, BCG campaigns are when union and community groups together leverage contract negotiations for broader, shared gains.

Far from being new, much of BCG builds on what have been essential elements of building the labor movement from its earliest inception. The “mixed assemblies” of the Knights of Labor (founded in 1869) acted as community of unions working in conjunction with the organization’s trade assemblies. Unions and community groups have been partners in bargaining, budget, and political fights for years. Labor’s greatest battles—from the sit-down strikes of the 1930s to the United Farm Workers strikes in the 1960s, to the Memphis sanitation workers (American Federation of State, County and Municipal Employees [AFSCME]) strikes—all depended on deep community support that also reflected the values and needs of the whole community.

More recently, Jobs with Justice was founded in 1987 with the vision of lifting up workers’ rights struggles as part of a larger campaign for economic and social justice, particularly in the face of growing attacks on the right to organize and bargain. In 1996, the AFL-CIO through its Department of Field Mobilization launched its Union Cities strategy, working with key Central Labor Councils to reimagine labor’s relationship with community groups. This work included mapping corporate power structures, developing and building an infrastructure for political work, increasing diversity in leadership and activists, and supporting organizing of unrepresented workers in local communities.

Digging a little deeper, however, it is clear that the history of too many labor–community alliances were transactional in nature: “Support us on this campaign and we will support or fund you in some way.” When in fact what went unrecognized are the unified values and needs of community and labor, what’s good for a group of workers is generally also what’s good for the community, and, conversely, organized labor can exercise muscle and leverage access to power for broader shared community interests.

BCG aims to avoid transactional relationships between community and labor by building lasting alignments between unions and community groups, not merely temporary alliances of convenience.

"Without a Popular Movement We Don’t Stand a Chance”: Andreas Malm on Climate Change

By Rasmus Landström - Verso Books, February 5, 2018

First published at ETC. Translated by Sam Carlshamre.

Andreas Malm sits in his office in his apartment in Malmö. He is looking uncomfortable. The question I asked — if he is active in any political organisation — seems to have opened the floodgates of his bad conscience. Well, of course, he is a member of Socialistiska Partiet (“The Socialist Party” — a Swedish left-wing organisation with its roots in the Trotskyist tradition) and Klimataktion (“Climate Action”), but the days when he went blocking airport runways seems to be over. Last year he missed the major actions against the coal plants in Germany due to a foot injury.

"Since I became a researcher I have turned into a kind of 'Armchair Activist,' and it’s something that I makes me feel incredibly embarrassed."

He scratches his head.

"But I do try to participate in as many demonstrations and manifestations as I can; and why not a riot every now and then? I guess you shouldn’t write that last bit though."

An internationally renowned researcher and authority in the field of Human ecology who participates in riots? For those of us who have followed Andreas Malm’s trajectory over the last decades that doesn’t come as much of a surprise. For many years he was a well-known character of the non-parliamentarian, far-left Sweden. He started out with Palestine activism in the 1990s, which led to the book Bulldozers Against a People — in which he chronicled his own work with activists in some of the most dangerous parts of Palestine’s. Later he wrote two books on the workers’ struggle in Iran together with his partner Shora Esmailian — which led to them both being banned from returning to the country. He has also been an activist in the struggle against Islamophobia and American imperialism, and has written books on these topics as well.

"Since I became a researcher I’ve been drawn into this academic bubble. I could say that that’s because I have a small child to take care of, but it still gives me a very bad conscience."

Malm sighs and looks quite unhappy. I figure its time to change the subject. After all, the reason I’m doing this interview isn’t his personal track record as an activist, but his contributions as a researcher and political commentator. I start by asking how he got engaged in the struggle against climate change.

"In the early 2000s I considered the whole issue of climate change a bit "petty bourgeois," as did most of us on the radical, non-parliamentarian left. Why should we care about polar bears or melting ice caps when there were more important issues, such as the workers’ struggle, right here? But then I came across Mark Lynas’ book High Tide; I read it and it got me thinking. At that time, I was active in issues concerning the Middle East, and suddenly it struck me that a democratic Iran would never come about if there was no potable water around. That made me write the book Det är vår bestämda uppfattning att om ingenting görs nu kommer det att vara för sent (“It is our Firm View that if Nothing is Done Now it will be too Late”). Since then I have kept working on these issues within the academy."

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