ecosocialism

By Jonathan Neale - Climate and Capitalism, February 11, 2021

I have spent the last year working on a book called Fight the Fire: Green New Deals and Global Climate Jobs. Most of it is about both the politics and the engineering of any possible transition that can avert catastrophic climate breakdown. One thing I had to think about long and hard was lithium and car batteries.

I often hear people say that we can’t cover the world with electric vehicles, because there simply is not enough lithium for batteries. In any case, they add, lithium production is toxic, and the only supplies are in the Global South. Moreover, so the story goes, there are not enough rare earth metals for wind turbines and all the other hardware we will need for renewable energy.

People often smile after they say those things, which is hard for me to understand, because it means eight billion people will go to hell.

So I went and found out about lithium batteries and the uses of rare earth. What I found out is that the transition will be possible, but neither the politics nor the engineering is simple. This article explains why. I start by describing the situation simply, and then add in some of the complexity.

Lithium is a metal used in almost all electric vehicle batteries today. About half of global production of lithium currently goes to electric vehicles. And in future we will need to increase the production of electric vehicles from hundreds or thousands to hundreds of millions. That will require vast amounts of lithium.

There are three ways to mine lithium. It can be extracted from rock. It can be extracted from the brine that is left over when sea water passes through a desalination plant. Or it can be extracted from those brine deposits which are particularly rich in lithium. These brine deposits are the common way of mining lithium currently, because it is by far the cheapest. Most of the known deposits of lithium rich brine are in the arid highlands where Bolivia, Chile and Argentina come together.

Lithium mining is well established in Chile and Argentina. In both countries the local indigenous people have organized against the mining, but so far been unable to stop it. The mining is toxic, because large amounts of acid are used in the processing. But the mining also uses large amounts of water in places that already has little enough moisture. The result is that ancestral homelands become unlivable.

Bolivia may have even richer deposits of lithium than Argentina and Chile, but mining has not begun there. The Bolivian government had been led by the indigenous socialist Evo Morales from 2006 to 2019. Morales had been propelled to power by a mass movement committed to taking back control of Bolivia’s water, gas and oil resources from multinational corporations. Morales was unable to nationalize the corporations, but he did insist on the government getting a much larger share of the oil and gas revenue.[1]

His government planned to go even further with lithium. Morales wanted to mine the lithium in Bolivia, but he wanted to build factories alongside the mines to make batteries. In a world increasingly hungry for batteries, that could have turned Bolivia into an industrial nation, not just a place to exploit resources.

The Morales government, however, was unable to raise the necessary investment funds. Global capital, Tesla, the big banks and the World Bank had no intention of supporting such a project. And if they had, they would not have done so in conjunction with a socialist like Morales. Then, in 2019, a coup led by Bolivian capitalists, and supported by the United States, removed Morales. Widespread popular unrest forced a new election in October. Morales’ party, the Movement for Socialism won, though Morales himself was out of the running. It is unclear what will happen to the lithium.

That’s one level of complexity. The local indigenous people did not want the lithium mined. The socialist government did not want extractavism, but they did want industrial development.

Those are not the only choices.

For one thing, there are other, more expensive ways of mining lithium. It can be mined from hard rock in China or the United States. More important, batteries do not have to be made out of lithium. Cars had used batteries for almost a century before Sony developed a commercial lithium-ion battery in 1991. Engineers in many universities are experimenting with a range of other materials for building batteries. But even without looking to the future, it would be possible to build batteries in the ways they used to be built. Indeed, in January 2020, the US Geological Service listed the metals that could be substituted for lithium in battery anodes as calcium, magnesium, mercury and zinc.[2]

The reason all manufacturers currently use lithium is that it provides a lighter battery that lasts longer. That gives the car greater range without recharging, and it make possible a much lighter car. In other words, lithium batteries are cheaper.

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.

By Giacomo D’Alisa - Undisciplined Environments, February 9, 2021

Ecosocialists and degrowthers need to map the many overlaps of their views to improve the effectiveness of their shared struggle for an ecologically-sound and socially-fair world free from patriarchal, racial and colonial legacy.

In a recent article Michael Lowy ponders if the ecological left has to embrace the ecosocialist or the degrowth ‘flag’; a concern that is not totally new. Lowy is a French-Brazilian Marxist scholar and a prominent ecosocialist. Together with Joel Kovel, an American social scientist and psychiatrist, in 2001 he wrote An ecosocialist manifesto, a foundational document for several political organizations worldwide. Thus, entering into a discussion with Lowy is not a simple academic whim, but a demand that many politically-engaged people of the ecological left are wondering about.

Recently, members of an ecosocialist group within Catalonia en Comù, part of Unida Podemos (itself part of the centre-left coalition governing Spain), invited me to debate about the end of the economic growth paradigm. This hints that ecosocialists are interested in degrowth vision and proposals. On the other hand, during talks, speeches and discussions I have participated in, I also have noted that ecosocialist projects intrigue and inspire many degrowthers. Indeed, people on both sides feel they are sister movements. The following reflection is a first and humble contribution to making the two come closer.

In the above-quoted article, Lowy supports an alliance between ecosocialists and degrowthers, and I cannot but agree with this conclusion. However, before justifying this strategic endeavour, he feels the necessity to argue why degrowth falls short as a political vision. He narrows down his critical assessment to three issues. First, Lowy maintains, degrowth as a concept is inadequate to express clearly an alternative programme. Second, degrowthers and their discourses are not explicitly anti-capitalist. Finally, for him, degrowthers are not able to distinguish between those activities that need to be reduced and those that can keep flourishing.

Concerning the first critique, Lowy maintains that the word: “degrowth” is not convincing; it does not convey the progressive and emancipatory project of societal transformation that it is needed; this remark echoes with an old and unsolved debate for many. A discussion that Lowy should know, as well as those that have followed the last decade of degrowth debate. Sophisticated criticism has mobilized the American cognitive linguist and philosopher George Lakoff’s study about framing. Kate Rowarth, for example, suggested to degrowthers to learn from Lakoff that no one can win a political struggle or election if they keep using their opponent’s frame; and degrowth has in itself its antagonic vision: growth. Ecological economists supported the same argument in a more articulated way, suggesting that for this reason, degrowth backfires.

On the contrary, my intellectual companion Giorgos Kallis, back in 2015, gave nine clear reasons why degrowth is a compelling word. I want to complement them with one more. Looking at the search trends in Google (figure below), after ten years, degrowth keeps drawing higher levels of attention worldwide than ecosocialism. Perhaps ecosocialism can result clearer at a glance. Nevertheless, this does not mean that the populace will be immediately convinced. Indeed, the ecosocialist concept also has similar and possibly worse problems of framing, given the post-Soviet aversion to “socialism”, but this cannot mean we should abandon the term. The recent upsurge of popularity in the US of “democratic socialism” suggests that the negative association of a term can be overcome.

By Staff - Pittsburgh Green Left, February 8, 2021

Green Socialism is inspired partly by traditional worker-oriented socialist views, but attempts to transcend class struggle by organizing popular struggle for true democracy, ecology, and freedom.

As we enter the second decade of the 21st century, ecological and social crisis exist simultaneously in multiple forms within the US and across the world. Global neoliberal capitalism has captured the world’s economic and political structures, and we feel the growing pressures of poverty and climate change under the threat of a pervasive police state.

These deteriorating conditions imply that historical socialist revolutionary movements have largely failed to produce the widespread change they described in their visions. There’s an increasing feeling, particularly by the youth, that the “old ways” are insufficient to confront 21st century capitalism and win — particularly with the climate change clock running out — and that a new form of social movement and politics is necessary to directly confront capitalism and broader ecological and social issues.

I believe the new model for the 21st century must be Green Politics, or what I will call “Green Socialism” here to distinguish from other tendencies that lay claim to the more broad term “eco-socialism”. Green Politics is today largely associated with the Green Party, however anyone can practice Green Politics in or outside of the Green Party.

A simplistic description of Green Politics might be to list the 4 pillars — grassroots democracy, peace, social justice, and ecological wisdom — and the 10 Key Values of the movement, but to create a deeper discussion of what Green Politics and Green Socialism really means, a good place to start might be to address some complaints and criticisms of the Green Party and Green Socialism that you have no doubt already heard, particularly from other socialists.

Left Voice for example ran an opinion piece by author Ezra Brain making “a socialist case against” the Green Party and Howie Hawkins, the party’s 2020 presidential candidate, which echoes a number of common leftist complaints against Green Politics. 

However these complaints often ring hollow, either as grave misunderstandings of the Green platform that betray a lack of deeper research and knowledge about the subject — ironically often appropriating bourgeois neoliberal talking points against Green Politics — or as legitimate complaints that have a feel of “stones thrown from glass houses” as those same complaints often apply to other socialist and leftist organizations in the US and simply illustrate the challenge of organizing against global neoliberal capitalism in the 21st century.

By Susan King - Green Left (Australia), February 7, 2021

Last year began with huge climate action rallies around Australia in response to the Black Summer bushfires — a climate-change-fuelled catastrophe that made international headlines.

However, by March, Australians, along with the rest of the world, were facing a new global threat — also connected to the climate crisis, agribusiness and habitat loss — COVID-19.

The COVID-19 pandemic has exacerbated existing global inequality, and exposed the results of four decades of neoliberalism, including the privatisation of healthcare, and the undermining of the welfare state in the advanced capitalist countries.

The pandemic death toll is still rising, countries have experienced second and third waves of infection, as governments sacrifice lives to reopen their economies. The media reports on health systems overwhelmed in Italy, Britain and the United States, but less about the crisis in the Global South, where people are literally dying in the streets, and where health systems are collapsing under the weight of the pandemic.

By Patrick Bond - CounterPunch, February 1, 2021

Is U.S. President Joe Biden’s January 27 Executive Order to address ‘climate crisis’ as good as many activists claim, enough to reverse earlier scepticism?

To be sure, it’s great that the word crisis is consistently deployed, not just ‘climate change.’ Applause is due Biden’s commands to halt fossil fuel subsidies and new oil and gas drilling leases on national government lands, and phase out hydrofluorocarbons. There is a welcome promise to instead subsidize new solar, wind, and power transmission projects. Cancelling the nearly-finished Keystone Pipeline extension (from Canada to Nebraska) is praiseworthy, although surely the Dakota Access Pipe Line should be shut, too.

Moreover, a weakened and often climate-unconscious U.S. labor movement did extremely well, with quite a few paragraphs of the Executive Order – e.g. in the box way below – promising well-paying union jobs in a Just Transition. There is an unusual race consciousness, too, as ‘environmental justice’ is invoked to address the discrimination that so often characterizes pollution in the U.S. Much of the Order resonates with Green New Deal demands, so the Sanders-AOC team pulling Biden leftwards can claim some excellent language.

However, caveats and hard-hitting criticisms of the Order were immediately offered by long-standing Climate Justice organizations, e.g.:

Indigenous Environmental Network: “we stand by our principles that such justice on these stolen lands cannot be achieved through market-based solutions, unproven technologies and approaches that do not cut emissions at source. Climate justice is going beyond the status quo and truly confronting systemic inequities and colonialism within our society.”

Food & Water Watch: “Biden’s orders fall well short of what’s needed and must be paired with serious plans to stop our deadly addiction to fossil fuels. We need a White House that is committed to stopping all drilling and fracking, and shutting down any schemes to export fossil fuels.”

These are absolutely valid misgivings, and apply locally and globally. My additional concerns are about how during the 2010s, United Nations Framework Convention on Climate Change (UNFCCC) policy was manipulated by Biden’s climate envoy John Kerry (Secretary of State from 2013-17) and other staff from the Obama-era State Department and U.S. Environmental Protection Agency (including former pro-fracking EPA head Gina McCarthy, now Biden’s senior climate advisor). From Copenhagen’s 2009 United Nations Conference of the Parties COP15 to the 2016 Marrakesh COP22 – and especially at Durban COP17 in 2011 and Paris COP21 in 2015 – their corporate neoliberal agenda held sway. This group’s climate-policy imperialism did enormous harm and it’s vital to recall why.

By Mike Shaughnessy - London Green Left Blog, January 27, 2021

This is a write up of a talk I gave to my local Green Party meeting in Haringey, north London, a little while back, on ecosocialism. 

Ecosocialism is a green political philosophy - it is an ecocentric and democratic socialism, not to be confused with social democracy, at least in the longer run.

It is not like twentieth century socialisms, it is more like nineteenth century socialisms and owes a fair amount to anarchist theory. Twentieth century socialisms had, if anything, an even more dismal record than capitalism on ecology.

Ecosocialism is anti-capitalist, and sees the capitalist system as the effective cause of the ecological crisis.

Capitalism commodifies everything and puts a price on it, which is exchange value, and uses the earth as a resource for production and sink for the dumping of toxic waste from the production process, usually free of cost. Climate change is the most spectacular aspect of the ecological crisis, but not the only one. Capitalism releases toxic pollution, into the air, land and sea.

Capitalism is unable to solve the ecological crisis it has set going, because the logic of the system is to ‘grow or die’. Growth that is exponential and the earth is now close to its limit of being able to buffer the damage caused by this required infinite growth, on a finite planet.

I’m going to say something about the historical lineage of the philosophy, threads of which can be traced back for as long as human beings have formed communities, where some elements of ecosocialism can be found in the way people have lived in balance with nature. And today, many indigenous peoples around the world still practice some of these forms of social and economic management.

Karl Marx is somewhat of a controversial figure for ecosocialists, with some believing that he was essentially a ‘productivist.’ For myself, I believe that Marx’s work was of its time, and incomplete, but he certainly had a green side to him. Take this quote for example from the third volume of Capital:

From the standpoint of a higher economic form of society, private ownership of the globe by single individuals will appear quite as absurd as private ownership of one man by another. Even a whole society, a nation, or even all simultaneously existing societies taken together, are not the owners of the globe. They are only its possessors, its usufructuaries, and, like boni patres familias, they must hand it down to succeeding generations in an improved condition. (Marx 1894: 776). 

In South America ecosocialism has found its way into government. Venezuela, has a Department of Ecosocialism, although the ecosocialism pursued is not the purest in form. Bolivia runs forms of ecosocialism in government and has fought off many capitalist corporations plunder of the country’s natural resources, in mining and gas extraction on common land.

There is an English line too. The first stories to be told about Robin Hood, were of a man fighting against crown enclosures of common land. He has become famous for ‘robbing from the rich to give to the poor’, but in fact what he was doing, was fighting to stop the rich robbing from the poor.

Then there were the Diggers during the English civil war, who set up communes on common land and called for a ‘common treasury of the land.'

And William Morris, the nineteenth century socialist and craft movement champion. If you read his novel News from Nowhere, it describes an ecosocialist utopia.

In the modern age, ecosocialism emerged in the mid 1980s, in the west, in the United States, although you can argue quite convincingly that in the US it goes back to Murray Bookchin’s social ecology movement in the mid 1960s. And in the east, in India, where to a lesser extent ecosocialism emerged but more so in the philosophy of ecofeminism, which is a similar philosophy to ecosocialism. 

For example, ecosocialists agree with ecofeminists that the oppression of women in our society is part and parcel of the system's domination of nature, reproduction in particular. This is done by the capitalist system co-opting the prevailing patriarchal practices, to extract extra surplus value from the workers, in terms of unpaid domestic labour, without which the system could not function. 

And all for free to the system.

Examples of modern day ecosocialism, to an extent, can be found in the Kurdish area of northern Syria called Rojava and the Zapatistas in Chiapas the most southern state in Mexico.

So, what are the component parts of ecosocialism? There are many, but I’ve selected four of the main ones:

By Tom Wetzel - Ideas And Action, January 14, 2021

January 14^th is the 100^th anniversary of Murray Bookchin’s birth. Perhaps it is worth looking at his contribution to radical politics.

Bookchin had been involved in the communist youth movement in the 1930s. He eventually abandoned official Marxist organizations for a turn to libertarian socialism. A central feature of Bookchin’s politics from the Sixties to the end of his life was his opposition to the worker struggle orientation that was central to syndicalism and many anarchists — as well as Marxists — in the late 19^th century and early 20^th century.

After World War 2, the general strikes and pitched street battles of workers in the Thirties were a fading memory. The post-war years saw a consolidation of a conservative bureaucracy in the unions. The American working class by the 1960s no longer had the large “militant minority” of radical workers that had been a feature of American workplaces from the early 1900s through World War 2. This led certain radicals to seek out a new “agent” of revolutionary change. Bookchin was an example of this way of thinking:

“Contrary to Marx’s expectations, the industrial working class is now dwindling in numbers and is steadily losing its traditional identity as a class….Present-day culture [and]…modes of production…have remade the proletarian into a largely petty bourgeois stratum….The proletarian …will be completely replaced by automated and even miniaturized means of production….Class categories are now intermingled with hierarchical categories based on race, gender, sexual preference, and certainly national or regional differences.”

This quote is from Bookchin’s last book, The Next Revolution: Popular Assemblies and the Promise of Direct Democracy. This shows a certain lack of understanding of how syndicalists — and other socialists — view the working class. The basis for the revolutionary potential of the working class lies in its position as both the majority of the population and its objectively oppressed and exploited situation. Workers do not have their own means to obtain a livelihood. Thus we are forced to seek jobs from employers, to obtain the wages we need to live. And this arrangement forces workers to submit to autocratic managerial regimes where workers are denied control over the decisions that directly affect them day to day in the labor process and the running of the workplaces. Employers own the products of our labor and use this to suck down profits — an inherently exploitative situation.

By James Plested - Red Flag, January 3, 2021

The ecological crisis—the disasters of earth, water, air and fire that are afflicting the global environment and the human society that depends on it—is a crisis of capitalism’s making. Karl Marx famously described capital as coming into the world “dripping from head to foot, from every pore, with blood and dirt”. There is no doubt that, just as it came, so too must it go. If we fail, in the coming years and decades, to vanquish the beast of capital that is rapidly degrading Earth’s natural life support systems, it will propel us into a catastrophe that will make the rivers of blood and dirt of capitalism’s first emergence seem like a mere trickle.

Varieties of this apocalyptic vision are shared by many who regard themselves as part of the environment movement. What isn’t widely shared is the identification of capitalism as being the root of the problem. This is a major barrier to winning the radical change we need.

The core, destructive dynamics of capitalism—whether the insatiable drive to short-term profit and the accompanying pressure to minimise costs, the competitive and militarised global scramble for resources or the waste inherent in the chaotic operation of the market—lie at the heart of all the existential environmental challenges we face. As long as we allow our societies to be ruled by these dynamics, we may achieve a little progress here or there, but it won’t be enough to halt the overall slide towards disaster. 

By staff - Recommons Europe, January 2021

The year 2020 was marked by two events that revealed, once again, the limits of the capitalist system. First, the Co- ViD-19 pandemic caused by the new coronavirus SARS-CoV-2, responsible for the deaths of several hundred thousand people and counting, highlighted the vulnerability of human societies in the absence of adequately funded public health services. It also served to highlight which activities are essential to the existence of human societies. Second, the pandemic precipitated the greatest economic crisis since the 1930s. By revealing the fragility of societies where exchanges are extremely rapid and production chains are internationalized, the pandemic also revealed the most irrational aspects of the economic system that governs and structures social relations in almost all parts of the world. Thus, capitalism appears to be incapable not only of providing for basic human needs but also of reproducing its own functioning. All governments that initially try to protect both the law of profit and their citizens’ lives inevitably find themselves tempted to defend the former against the latter.

The neoliberal structural adjustment policies which have been pursued for decades have played an important role in increasing inequality and, ultimately, in the way the epidemic has spread. Contrary to widespread belief, the epidemic does indeed differentiate between origins and social classes, affecting in particular those at the bottom of the social ladder. It has also particularly affected countries that, on the pretext of maintaining strict fiscal discipline, have given up – or have been prevented from – building an efficient and accessible health care system.

Read the Report (PDF).