The sigh of the oppressed by Gerry Downing: Gerry Downing looks at the origins of monotheism and assesses the attitude of communists towards believers

The sigh of the oppressed

Gerry Downing, Socialist Fight Group
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.

The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.

Gerry Downing looks at the origins of monotheism and assesses the attitude of communists towards believers

Abraham Leon’s book The Jewish question: a Marxist analysis has the following to say about the Jewish religion: “Whereas catholicism expresses the interests of the landed nobility and of the feudal order, while Calvinism (or Puritanism) represents those of the bourgeoisie or capitalism, Judaism mirrors the interests of a pre-capitalist mercantile class.”

Leon quotes Marx approvingly from On the Jewish question: “We must not start with religion in order to explain Jewish history; on the contrary the preservation of the Jewish religion or nationality can be explained only by the ‘real Jew’, that is to say by the Jew in his economic and social role.”

The view that the ‘ancient Hebrews’, which refers in the first place to Abraham’s tribe of nomadic sheep-herders, believed in one abstract, invisible god is incorrect. This is mythology, which projects modern values and ideas onto an ancient society to prove some linear continuity. In fact ideas of a deity and religious beliefs have changed out of all recognition since 1900 BC.

Abraham’s nomadic Hebrews settled in a small part of Canaan about 1900 BC and remained semi-nomadic. Their chief god was El. Yahweh (Jehovah) was the god of the Canaanites. Later historical revisions ignored El and gave Yahweh as the only god of the Israelites. In fact during the time of the two kingdoms Yahweh was the northern god and El the southern god. They had no idea of a single god and such an idea did not exist in the planet at the time. The religion of Abraham was polytheism, not monotheism.

The religion of Moses
The religion of Moses was more advanced and did not advocated constant warfare to destroy the gods of other tribes, as long as they did not interfere with Yahweh’s domain. It was the development of a municipal god to replace and include Abraham’s tribal gods. The Hebrews had left the land of Canaan because of famine and came into closer contact with the more advanced culture of the Nile. There is no historical evidence that they ever settled in Egypt. In fact the historical record for the reign of Ramesses II is well nigh complete and there is no mention of any major exodus of slaves from the kingdom.

They did not assimilate into this culture because their nomadic animal husbandry would not allow it. The Bible tale that Moses was raised as an Egyptian nobleman because he was found floating in a basket in the Nile by Pharaoh’s daughter is probably simply a means of saying that the leaders of the Hebrews adopted some of their religious views from the Egyptians.

Where did the religion of the Egyptians come from? There is a quote from Marx that explains: “The necessity for predicting the rise and fall of the Nile created Egyptian astronomy, and with it the domination of the priests as directors of agriculture.” [1] God made himself known to Moses not from the burning bush or from the posterior of Yahweh, but from the social necessity of the Egyptian peasants to know when the Nile would flood so they could regulate their seasonal activity of sowing and harvesting. And only the priests knew that. The peasants had no idea how they knew this and the priests were not going to tell them because knowledge was indeed power. So the ignorant peasants readily believed that the priests were passing on the knowledge of when this was to happen because only god could know that and the priests must therefore be his representatives. The pharaoh was a god because he was the chief priest who knew everything, although there quickly arose a certain, often ill-defined, separation between religious and secular rule. This was not simply a conscious con trick, but a social necessity.

Whilst the Israelites lived in Egypt, the pharaoh Akhenaton had attempted to impose an early form of monotheism in the form of worship of the sun god, Aton, but the society reverted to their traditional gods on his death, and he himself had insisted on remaining a god. The advance to a multi-people empire and towards monotheism was thwarted for that time and the city built by Akhenaton in honour of the new god fell into ruins after his death. But the time for these ideas had arrived and was bound to circulate in an advanced culture like Egypt.

Moses supposedly created the Arc of the Covenant at Mount Sinai, where the god of Israel dwelt after the exodus. True, he was only visible as a sunburst, but, as he lived in that wooden box, he was remarkable small and not very abstract. Moses developed a primitive form of monotheism, dispensing with the multitude of lesser gods like the golden calf, in his own society and for his people alone. Yahweh was, after all, only the god of Israel. The religion of Moses was inspired by Egyptian culture, but retained the old Hebrew tribal deity. In fact the majority of the ‘Israelites’ who departed in the exodus may have been Egyptians.

Moses elaborated the Ten Commandments as new precepts to form the legal basis of a settled and more peaceful community. It was not a religion of one god overseeing all the peoples of the world onto whom humanity projected their idealised selves. It was a halfway house that had not yet developed the notion of one god for everybody. They just did not consider such a state possible because it was not possible at that stage. It was the later rise of great multi-people empires that posed this question.

Paul Lafargue
Over a hundred years ago, Paul Lafargue, explained the evolution of the belief in one god thus: “The idea of god, planted and germinated in the human brain by the unknown elements of the natural environment and the social environment, is not something invariable: it varies on the contrary according to time and place; it evolves in proportion, as the mode of production develops, transforming the social environment.

“God, for the Greeks, the Romans and other ancient peoples, had his dwelling in a given spot and existed only to be useful to his adorers and hurtful to their enemies; each family had its private gods, the spirit of deified ancestors, and each city had its municipal or state god. The municipal god or goddess dwelt in the temple consecrated to him or her and was incorporated into the image which often was a block of wood or a stone; he or she was interested in the fate of the inhabitants of the city, of these alone. The ancestral gods concerned themselves only with family affairs. The Jehovah of the Bible was a god of this kind; he lodged in a wooden box called the Arc of the Covenant; which was carried along when the tribes changed their location; they put it at the head of the army, that Jehovah might fight for his people; if he chastised them cruelly for their infractions of his law, he also rendered them many services, as the Old testament reports.

The Greeks and Romans, like the Jews and the first christians, had no thought of their god being the only god of creation: the Jews believed in Moloch, Baal and other gods of the nations with which they warred as firmly as in Jehovah “¦ The municipal divinities, which belonged to the warlike cities of antiquity, always at strife with neighbouring peoples, could not answer the religious needs which mercantile production created in the bourgeois democracies of the commercial and industrial cities, obliged on the contrary to maintain pacific relations with the surrounding nations. The necessities of commerce and industry forced the new-born bourgeoisie to de-municipalise the city divinities and create cosmopolitan gods “¦ These new divinities, Isis, Demeter, Dionysos, Mithra, Jesus, etc “¦ still took on a human form, though the need was beginning to be felt for a supreme being which should not be anthropomorphic; but it is not until the capitalist epoch that the idea of an amorphous god has imposed itself, as a consequence of the impersonal form taken on by the property of corporations.”

Lafargue here clearly spells out the reasons for the rise and development of monotheism: commercial necessity to trade peacefully. This had superseded the previous necessity, which was to advance by capturing your neighbour’s territory by war. Notions of god and versions of monotheism continued to be developed from the ancient primitive municipal monotheism of middle antiquity to the sophisticated supreme being of the French Revolution and Hegel’s ‘absolute idea’, as humanity’s productive forces gave rise to new social necessities.

Trade routes
Look at any map of trade routes from antiquity to the modern epoch. Almost all show major routes through or near the ancient land of Palestine. It was the land of the Canaanites, a great trading people. The invading Philistines (who gave their name to Palestine) took on much of the culture of the Canaanites, like the Israelites. They invented an alphabet because they needed to tally and record their trading activities, so the ship’s captain and crew would not rip them off.

The Israelites learned to write from the Philistines (presumably between wars). So it is easy to understand that the record of what happened to the Hebrews from Abraham to Moses is second-hand and written to suit the politics of a later epoch. From 1100 to 539 BC the Phoenicians – the name given to the northern Canaanites by the Greeks – traded and settled the Mediterranean lands, just as the Jews did later and for the same reason: location and opportunity. It is entirely unremarkable that the Jews followed and developed this long tradition.

It is part of the mythology of Judaism, developed by the Zionists, that a nomadic tribe could have been culturally more advanced than the Canaanites because of their monotheism. The archaeological dig at Hazor, northern Israel (1955-58) settled all these arguments against the fundamentalists. Modern dating techniques enabled the archaeologists to outline a precise chronology. In the 13th century BC Joshua led the Israelite hosts which defeated Jabin’s city of Hazor (the biblical account that places the battle later under judge Deborah’s leadership was proved incorrect) and burned it to the ground. “Then, in a very long processes, some of those sites began to be resettled by the still nomadic Israelites, who slowly but surely turned the settlements into proper cities, particularly from the time of the Kings onward.”

Further excavations discovered a foundation deposit, which consisted of a jug containing a figurine of a war deity. This was immediately prior to the rebuilding of the city by Solomon soon after 1000 BC. This is a classic example of a more advanced people being conquered by a primitive but more warlike people, who then assimilated the religious culture and customs of the defeated people over a period. They adopted some of their gods like Baal and Hastoret.

The kingdom of the House of David arose around 1000 BC. Yossi Swartz wrote: “The priests of the kingdom tried, according to the records in the Old testament, but without much success, to enforce the belief in one god, Yahweh. How could these priests enforce the god who resided in Jerusalem, on the people of a village who believed that they must serve their local god who does not have to travel far to punish them?”

Following the return of the Israelites to the land of Canaan the next great learning experience was the defeat of Judah by Nebuchadnezzar and the exile of the ruling class to Babylon. There they learned the most advanced trading practices from the most advanced civilisation of the age, the Babylonians. Here the most important Talmud was written which laid down the religious, social and political norms to enable a trading and money-based ruling elite to function without continual inner conflicts.

Yossi Swartz explains: “The defeat of Israel by the Assyrians in the 8th century BC led to the assimilation of the Israelite peasants into other nations, and hence the legend of the 10 lost tribes. Two hundred years later the Babylonians destroyed the kingdom of Judah and the Jewish aristocracy was exiled to Babylon. During the Persian empire established by Cyrus, this aristocracy was sent back to Palestine as political agents of the empire.”

Modern Jewish culture
This was the real beginning of modern Jewish culture. During the Babylonians exile the prophet, called Isaiah the Second because of similarities with the first Isaiah, elaborated the modern Jewish god. His monotheism was universal and not held in by national boundaries. The old God of Israel was a sunburst in a wooden box, which the Philistines were able to capture. The new God of Israel had become too widely travelled and too ambitious to be confined in a small land, let alone in a wooden box. He had to be made suitable for a far-flung trading people, most of whom now lived in the diaspora. However, despite this development, elements of the exclusive ideas that went back to Abraham’s Yahweh survive to this day and have re-emerged over the centuries whenever the Jews found themselves embattled.

The ready acceptance of the new monotheism proved that its time had come. Cyrus, the victorious Persian king, defeated and subjugated all the mercantile trading rivals of the Jews (the Philistines and Phoenicians/Canaanites) and they now seized control of the trade routes as his agents and then spread throughout the territory of successive imperial powers as traders and merchants. Martin Gilbert’s Jewish history atlas gives us a picture of what the next period was like. His maps show growth of the diaspora (500 BC to 100 AD).

The Jews, he says, “moved about freely as traders” and “established flourishing communities” under the protection of the Greek and Carthaginian empires all along the coasts of the Mediterranean and the Black Sea, Gilbert writes. The Sinai frontier, near the ancient land of Goshen, the home of Jacob, Joseph and Moses, was repopulated by the pharaoh with 30,000 Jews in 270 BC, the origins of the large Alexandrian Jewish community.

The Jewish risings against Roman rule paint a very different picture than the standard Zionist one. The Jews revolted against Rome in Judea twice, in 66-73 AD under the leadership of the Zealots, and Bar Kochba in 132-35 AD. However, they rose up also in Cyrenaica (the land around modern Benghazi in Libya), in Syne on the Middle Nile, in the entire delta of the Nile, in Cyprus and in Mesopotamia (all between 115 and 117 AD), according to Gilbert’s map.

Contrary to Zionist myths, the brutal suppression of the Bar Kochba revolt by the Roman general, Hadrian, was not the origin of the diaspora. That was the trading lifestyle of the ancient Jews and the far earlier conquests explained above.

The bulk of world Jewry was already far from home. The war between the Romans and the Jews was a clash of cultures, which reflected conflicting economic interests. Basically Rome was subduing the Mediterranean lands to extract tributes to feed the ever growing parasitic nobility and restless plebeian masses at home and they wished to appropriate the money that flowed from the activities of Jewish traders and cash-crop farmers.

Universal monotheism
Bruno Bauer’s theses are by far the most logical on the history and origins of early christianity. According to Bauer, christianity was first postulated by the Alexandrian Jew, Philo Judea, and developed by the Roman Stoic philosopher, Seneca.

Its fundamental tenets were: “the inborn sinfulness of man; the logos, the word, which is with god and is god and which becomes the mediator between god and man; atonement not by sacrifice but by bringing one’s own heart to god; and finally the essential feature that the new religious philosophy reverses the previous world order, seeks its disciples amongst the poor, the miserable, the slaves and the rejected and despises the rich, the powerful and the privileged – whence the precept to despise all worldly pleasure and to mortify the fresh “¦ And, as we see, we need only the keystone and we have the whole of christianity in its basic features: the incarnation of the word becomes man in a definite person and his sacrifice on the cross for the redemption of sinful mankind.”

In 313 AD the Roman emperor, Constantine, chose this religion above two others. It had been modified since its development 300 years before from a primitive redistributive consumer communism of the poor Jews of the Roman empire to one that could suit the needs of Rome. Constantine found he could easily adapt christianity to the pressing need to have a unifying ideology to bind together and oppress a far-flung multi-people empire.

This new christian religion excluded all other gods and forbade its followers from believing in them. As part of the dialectic of history christianity also hailed the fall of the world of antiquity as a victory of the spirit over the flesh and the just reward for corruption. It became the ideology for spreading the new empires that emerged out of the dark ages at the end of the first millennium.

A will o’ the wisp
You will note that in the search for the origins of a universal monotheism we are constantly frustrated by the realisation that every form of monotheism we examine is not really monotheism at all. Right up to Constantine’s adoption of christianity all religions acknowledged and believed in other people’s gods, as well as adoring and obeying their own (as interpreted by a privileged priesthood).

Even christianity is not really a universal monotheism. There is the doctrine of the trinity – three gods in one, and one god in three – although believers were bound to acknowledge under pain of the inquisition that each of these ‘persons’ was individually god. And then there was the anthropomorphic belief in Jesus Christ as god, made man, made god again; and all the saints, who are sort of minor gods (leaving aside how we may rationalise or adore the Virgin Mary) the faithful may worship if they choose. In fact there is a logical argument that the only real monotheistic religion is islam and that must surely explain its remarkably progressive nature from the 7th to the 15th century.

Contemporaneously with the religious wars in Europe in the 17th century, deism – a new form of monotheism that was more genuinely and rationally universal – developed. This rejected all religious practices associated with formal religion (which they blamed for Europe’s devastation) and ascribed to the supreme being the role of creator and initiator of motion. This was the divine watchmaker theory. Miracles – the fundamental method used by all religions to get the believer to suspend their critical, logical judgement – were rejected. The English philosopher, Anthony Collins (1676-1729), was the chief theorist of this school. Abraham Lincoln was a deist.

The Irish philosopher, John Toland, was the first to coin the term ‘pantheism’ in 1705 to describe the new logical religion. There was a long line of antecedents who had developed this idea. Spinoza, Leibniz, Kant and Hegel were ideological pantheists, as were several of the romantic poets.

However, having achieved its highest development, monotheism also signalled its logical downfall. Learned opinion speculated that Collins and Toland were covert atheists, as well they might. Because to a materialist philosopher like Collins and a follower of the famous Jewish philosopher, Spinoza (mind and matter are one substance, Spinoza believed), it must have been an obvious step to ask, if the creator created everything and gave it motion, who created the creator? Once miracles were denied, deism logically led to atheism by a small step. The poet, Shelly, made this small step and got expelled from Oxford by the high Tory gentlemen who led that establishment and banished from his father’s house forever for this ‘crime’.

When the perfect and logical monotheism was achieved, atheism was just too tempting as the next step. Back to fideism and the Bible then with its talking donkey and snake. Napoleon had to restore catholicism in France to end the revolution.

Religion within the limits of reason alone is one of the most famous books of the idealist philosopher, Immanuel Kant (1724-1804). The ‘absolute idea’ of Georg Hegel (1770-1831) pushed god to his furthest limits. It was a great feat for Ludwig Feuerbach (1804-72) to interpret Hegel materialistically. Feuerbach’s problem arose from the fact that, like Hegel, he was unable to identify practice, where humanity changed the world and the changed world changed humanity, as the subject-object of history. It only required Marx to read Feuerbach’s work to successfully turn Hegel on his head (or set him on his feet) to identify the social necessity of the productive forces to develop, driving the class struggle as the motor force of history, and not the intentions of god or man.

After that there was no more seeking the truth about god by honest bourgeois philosophers. The truth was out and its acceptance or rejection now became part of the class struggle itself. Atheism, particularly in the working class, is seen today as a threat to the system because a fundamental element of social control has been overturned.

Religion today
Modern religions have become the expressions of the material interests of a particular ruling class or a section of that class in a particular historical setting. No Marxist would deny that that the heretical sects of the Middles Ages represented the first failed attempts of early mercantile traders to free themselves from the feudal ignorance and oppression of the church. Lutheranism and Calvinism represented the ideology of a rising bourgeoisie.

Without that understanding conflicts like the 30 years war in Germany (1618-48), when a third of the population (seven million out of 20) perished, are totally meaningless. At the time they explained it as people gone insanely bloodthirsty for their version of the love of christ, but, of course, they fought over their material interests in the final analysis – and we must stress ‘final analysis’, because we are sure that very few of them thought of it in that way at that time.

No religion can be a mixture of conflicting viewpoints reflecting the mixture of classes. All religions are a false illusion, a fundamentally idealised and incorrect view of the world, which can only strengthen oppression by preventing the oppressed from seeing that the causes of their oppression (material and psychological) are in this world. They are based on ignorance of two types: the ignorance of the primitive and uneducated of the reasons for all natural phenomena; and the ignorance of the causes of social and economic phenomena like booms, slumps, wars and revolutions. The intellectual representatives of the bourgeoisie must reject Marxism, the only explanation for and way out of these crises if they are to serve their masters, because to accept it would be to accept the inevitable demise of capitalism.

These ideas are lodged in the social relations of production that the oppressed of every age must enter in order to live. Religion is subservience in a mystical cloak, which can only serve the interests of the ruling class, in the short and long term, no matter what episodic religious conflicts might break out. The ‘mixture’ notion of Judaism is an implicit defence of the rabbi and the Zionist rulers of Israel.

Of course, religious views are more complex than simply representing a straight rationale of one’s life activity. They develop in a much more complex way. In classical Marxist understanding there is the religion of the oppressor and the religion of the oppressed. This is how Marx tackles the question:

“Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people.

“The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusions about its condition is the demand to give up a condition which needs illusion. The criticism of religion is therefore in embryo the criticism of the vale of woe, the halo of which is religion.

“The task of history, therefore, once the world beyond the truth has disappeared, is to establish the truth of this world. The immediate task of philosophy, which is at the service of history, once the saintly form of human self-alienation has been unmasked, is to unmask self-alienation in its unholy forms. Thus the criticism of heaven turns into the criticism of earth, the criticism of religion into the criticism of right and the criticism of theology into the criticism of politics.”

Marx is here dealing with religion as a whole, not just the religion of the oppressed. But he does not see any side of religion as progressive – no, it is all reactionary and must be overcome in order to achieve liberation. It is the illusion that we must get rid of in order to rid ourselves of the “condition which needs illusions”. Any religious ideology represents a reactionary element of a people’s culture, because it must represent the domination of some ruling caste over the mass of the people. It is a vehicle for internal social control by the rabbi, priest, vicar or ayatollah, all of whom make a very good living disseminating magical nonsense on behalf of the ruling elite.

In Jewish history these elites were kings and rabbis (when a theocracy ruled) and today it is the state of Israel in the main, where elements or theocracy are stronger that anywhere else, apart from in the states of its bitterest enemies like Iran and Syria. In other cultures and states it is the established church or its equivalent which provides this prop.

Religion of the oppressed
Having said all that, it is necessary to stress that Marxists do differentiate between the religion of the oppressor and the religion of the oppressed (as we do with all manifestation of oppressive bourgeois ideology, including racism, sexism, homophobia, etc in the ranks of the working class and oppressed). These prejudices may not sit as firmly in the mind of a worker, particularly when he of she is moving into conflict with their employers or is beginning to see the need to tackle the system as a whole. A space is opened for progressive and revolutionary propaganda.

This is how the early Bolsheviks tackled the religion of the oppressed in the muslim countries of Soviet central Asia. They approached the oppressed women in particular with extreme sensitivity. The revolutionary women of the Zhenotdel in the early 1920s donned the paranja (a garment that totally covered the face without even openings for eyes and mouth) to get the ear of oppressed women.

Dale Ross (DL Reissner), the first editor of the Spartacist League’s Women and Revolution, explained that method and history well in her article ‘Early Bolshevik work among women of the Soviet east’ (No12, summer 1976). She goes into great detail to explain the difference between the Bolshevik method of approaching this work and both the Menshevik and Stalinist method. Her article points to the fact that failure to distinguish between the religion of the oppressor and the religion of the oppressed has disastrous consequence for socialists. There is no need to ask which method the PDPA and the ‘Red Army’ operated in Afghanistan. Or which method the Spartacists’ International Communist League supported so uncritically after 1979.

“The Bolsheviks viewed the extreme oppression of women as an indicator of the primitive level of the whole society, but their approach was based on materialism, not moralism. They understood that the fact that women were veiled and caged, bought and sold, was but the surface of the problem. Kalym (the bride price) was not some sinister plot against womankind, but the institution which was central to the organisation of production, integrally connected to land and water rights. Payment of kalym, often by the whole clan over a long period of time, committed those involved to an elaborate system of debt, duties and loyalties which ultimately led to participation in the private armies of the local beys (landowners and wholesale merchants). All commitments were thus backed up with the threat of feuds and blood vengeance.

“…Lenin warned against prematurely confronting respected native institutions, even when these clearly violated communist principles and Soviet law. Instead he proposed to use the Soviet state power to systematically undermine them while simultaneously demonstrating the superiority of Soviet institutions – a policy which had worked well against the powerful Russian Orthodox Church.

“”¦ Then on March 8 1927, in celebration of International Woman’s Day, mass meetings were held at which thousands of frenzied participants, chanting ‘Down with the paranja!’ tore off their veils, which were drenched in paraffin and burned. Poems were recited and plays with names such as ‘Away with the veil’ and ‘Never again kalym‘ were performed. Zhenotdel agitators led marches of unveiled women through the streets, instigating the forced desegregation of public quarters and sanctified religious sites.”

The consequences of these brutal Stalinist methods were the same as they were in Afghanistan 60 years later: “Women suing for divorce became the targets of murderous vigilante squads, and lynchings of party cadres annihilated the ranks of the Zhenotdel. The party was forced to mobilise the militia, then the Komsomol, and finally the general party membership and the Red Army to protect the women, but it refused to alter its suicidal policies. The debacle of International Woman’s Day was repeated in 1928 and 1929 with the same disastrous consequences, exacting an extremely high toll on party cadre.”

Only the method of the early Bolsheviks will work to defeat the rise of fundamentalism today. That requires a comprehensive understanding of religion, its origins and methods of control. This article is dedicated to beginning anew that task.

Socialist Fight Group Public meeting: What way forward for the revolution in South Africa? Saturday 22nd March.

Speakers

Peter Banda, Acting GS General Industries Workers’ Union of South Africa (GIWUSA)
Shaheen Khan, chief co-ordinator, Bolshevik Study Circles (ex-RMG).
Latief Parker, Critique journal Editorial Board
Michael Pröbsting, International Secretary of the RCIT
Gerry Downing, Secretary Socialist Fight Group
Chair, Laurence Humphries, Socialist Fight CC
Shaheen Khan speaks of their work with the Workers and Socialist party (WASP )

“Some of our comrades in the North are members of WASP. Our relationship with WASP starts off with the work our comrades did in the mine workers strike of 2012.
Two of our comrades were part of the mine workers committee in Rustenburg and one in Carletonville, and other comrades regularly attended the WASP meetings in Johannesburg.
I have been asked to do Marxist classes with the youth in the Socialist Youth Movement as well as the National Transport Movement.
We have also hosted WASP in Potchefstroom where they addressed Civic and Youth groups. Our view generally is that we support the WASP in the forthcoming elections and will participate actively to promote a vote for the WASP.”

LCFI Statement On The Woolwich Killing: Against Imperialist Wars In Muslim Lands

For Adebolajo and Oluwatobi,

Against Imperialist wars in Muslim lands:

LCFI statement on the Woolwich killing: 31 May 2013[1]

Gerald Downing, Socialist Fight. May 2013 (Reposted without permission)

The LCFI is a proudly anti-Imperialist Trotskyist internationalist grouping which never equates the violence of the oppressor with that of the oppressed. We stand with Lenin unequivocally on these questions: Lenin: We are defending… not the national interests, for we assert that the interests of socialism, of world socialism are higher than national interests, higher than the interests of the state.[2]

The killing of the British soldier Lee Rigby, 25, in Woolwich, South London, on 22 May, who was identified as a British soldier by the Help for Heroes t-shirt he was wearing, was a political act. One of the assailants, Michael Adebolajo, immediately made this clear in a statement: We swear by almighty Allah we will never stop fighting you until you leave us alone. Your people will never be safe. The only reason we have done this is because Muslims are dying by British soldiers every day. We must fight them as they fight us. An eye for an eye and a tooth for a tooth. I apologise that women had to witness this today but in our lands our women have to see the same. You people will never be safe. Remove your government, they don’t care about you. Do you think David Cameron is going to get caught in the street when we start busting our guns? Do you think your politicians are going to die? No, it’s going to be the average guy like you, and your children. So get rid of them. Tell them to bring our troops back so we, so you can all live in peace.

We sympathise with the family of the dead British soldier, it is terrible to lose a son, husband and father in any circumstances but the full blame lies with British Imperialism’s wars of aggression and drone strikes – the kill ratio is thousands to one and they all have families too and the so called “Islamacist terrorists” combatants are “guilty” only of heroically defending their own lands; Lee Rigby was a professional mercenary soldier paid to implement David Cameron’s predatory Imperialist foreign policy and he paid the price of this dangerous assignment. The seeds of violence were sown by British Imperialism; together with other European Imperialist powers they shipped upwards of fourteen million black Africans across the oceans in cages as slaves. How many countries have they invaded and destroyed to exploit and rob their wealth and natural recourses? When was the last time a Muslim group invaded a country for its resources and killed a million people?

We will not condemn Michael Olumide Adebolajo, 28, and Michael Oluwatobi Adebowale, 22.According to Paul Cahalan in an article in The Independent on Sunday on 26 May Michael Adebolajo was arrested with six others in Kenya under suspicion of being at the centre of an Al-Qaeda-inspired plot in 2010. He was tortured before being released without charge, it seems because MI5 agents thought they could recruit him as a spy. MI5 constantly harassed him and his family in an attempt to make him work for them after he returned home.[3] This was their answer.

However we do not agree with their methods of struggle. As with all so-called “acts of terror” or the shooting of British soldiers by Irish Republicans we say that for national liberations fighters the army of occupation is a legitimate target. But we do not endorse individual action like planting bombs against civilian populations (which this was not) or killing of individual soldiers in a public street not only because it cannot achieve its aim of defeating imperialism but because it has the exact opposite effect on the mass of their potential supporters, the organised working class. Our approach is the traditional Marxist one of “unconditional but critical support”. As Trotsky said (and we would not use the epithet “terrorism” today): In our eyes, individual terror is inadmissible precisely because it belittles the role of the masses in their own consciousness, reconciles them to their powerlessness, and turns their eyes and hopes towards a great avenger and liberator who some day will come and accomplish his mission. The anarchist prophets of the ‘propaganda of the deed’ can argue all they want about the elevating and stimulating influence of terrorist acts on the masses. Theoretical considerations and political experience prove otherwise. The more ‘effective’ the terrorist acts, the greater their impact, the more they reduce the interest of the masses in self-organisation and self-education. But the smoke from the confusion clears away, the panic disappears, the successor of the murdered minister makes his appearance, life again settles into the old rut, the wheel of capitalist exploitation turns as before; only the police repression grows more savage and brazen. And as a result, in place of the kindled hopes and artificially aroused excitement comes disillusionment and apathy.[4]

However we cannot make our support for anti-Imperialist fighters conditional on them agreeing to our methods of struggle. This was not a “terrorist” act but a response to massive Imperialist terrorism against the Muslim lands with which the pair clearly identified. Under the cloak of religion there are very powerful anti-Imperialist sentiments in that statement above with which we solidarise, without in any way conceding to the religious prejudices of Fundamentalism. We must learn how to support the one and oppose the other without ever taking our eye off the main enemy, World Imperialism.

As Trotsky says: The struggle against war, properly understood and executed, presupposes the uncompromising hostility of the proletariat and its organizations, always and everywhere, toward its own and every other imperialist bourgeoisie…[5]

The war dead of Imperialism

Estimates of the war dead following the 2003 invasion of Iraq are as high as one million. Taken with the death toll from the previous sanctions campaign and the First Gulf War (Operation Desert Storm, 1990-91) combined with the invasions of Afghanistan, Libya and the sanctions campaign against Iran etc this pushes that figure to close to two million dead. Almost all these occupied lands[6] have seen the life expectancy of the general population decline dramatically, infant mortality rise sharply, previously free education and hospital services devastated by privatisation and delivery into the hands of US and other multi-nationals, now affordable only by the rich. Their infrastructure and services like transport, electricity, water sanitation and sewerage have been enormously degraded and their whole economies reduced to worse conditions than they endured half a century and more ago under colonialism. Radioactive fragments from depleted uranium shells in war zones from ex-Yugoslavia to Afghanistan, Iraq, Libya and Mali have caused and will cause countless deaths and birth deformities in these regions.  All to serve the global war aims of US-dominated Western Imperialism, to enhance the profits of the great banks and finance houses and their allied multi-national companies. A new fascism is looming, a Fourth Global Reich with the same social values as the Third. As State, Power & Bureaucracy put it: Over everything (in Nazi Germany) loomed the banks: as the banker Schroder put it at his Nuremburg trial: “They had a powerful influence on the party and on the government.” We cite a German couplet from the period: Who marches in with the first German tank? / Herr Director Rasche from the Dresden Bank.[7]

Before the Second Gulf War of 2003 Iraq suffered enormously from the sanctions against it imposed by the US. On May 12, 1996, Madeleine Albright (then U.S. Ambassador to the United Nations) appeared on a 60 Minutes segment in which Lesley Stahl asked her “We have heard that half a million children have died. I mean, that’s more children than died in Hiroshima. And, you know, is the price worth it?” and Albright replied “we think the price is worth it.”

This is all caused by Imperialism’s drive for profits, to capture markets for their products, to eliminate rival semi-colonial regimes by installing their own puppets in these countries. Even pliant national rulers can become a barrier to the finance capital masters of Wall Street, the City of London and the Paris Bourse; Saddam Hussein was installed as Iraq’s ruler by the CIA, Assad was a steadfast ally of Imperialism until they found better ones and Gaddafi had made his peace with Imperialism but nonetheless it was not enough to established today’s needs of unrivalled global domination by the US and its allies.

It is the masses of the US, British, French etc. working class who have the power to end Imperialist oppression. To those the oppressed and relatives of the slaughtered in the semi-colonial world must appeal for justice. And revolutionaries in the metropolitan countries have a duty to respond to these appeals and to encourage them and to fight for the rights of the workers in Iraq, Libya, Syria etc always against Imperialist aggression whether by direct invasion of via their proxy armies from Benghazi or from the Free Syria Army.

How have the far left in Britain responded?

The SWP have taken quite a good position on the Woolwich killings: Guerrilla fighting in the Global South, and attacks in the West, won’t end as long as the West continues to wreak havoc across the world. We should respond to the anger that imperialism fuels by pointing to the role of imperialism and demanding solidarity with those who are oppressed.[8]

The Socialist Party have taken a dreadful Islamophobic pro-Imperialist position: The unprovoked, barbaric and vicious murder of an unarmed soldier in Woolwich yesterday is a horrific event which must have been profoundly traumatic for the people who witnessed it, and, of course, an appalling tragedy for the victim, and the victim’s family and friends. Local residents showed incredible bravery in intervening to try and assist the victim. The Socialist Party completely condemns this attack just as we condemned 7/7, 9/11, and all similar attacks aimed at indiscriminate slaughter.[9]

Workers Power’s statement is weak at the beginning; it should not begin with the immediate horror and its effects on the family of the victim and onlookers (Iraq’s slaughtered have families too and their citizens have seen far worse) but with its cause, which it does tackle well later in the article. In that respect the SWP article is better that theirs: This is a horrific act, committed in front of ordinary civilians, women and children. We sympathise with the family of the victim and those traumatised by witnessing such appalling scenes. But London Mayor Boris Johnson’s claim that it has nothing to do with British foreign policy and the claim that British soldiers are bravely defending us in Britain and fighting for freedom in Afghanistan is a brazen lie.[10]

As might be expected the Alliance for Workers Liberty take a clear pro-Imperialist stance. Sacha Ismail tells us that “The young men” were “supporters of violently reactionary theocratic politics”. With their single victim there are not in the same “violently reactionary” league as those who are responsible for two million war dead, he might have mentioned. And what about: For the most part, the threat posed by Islamists – whether ultras like these ones, or softer varieties – is not directed against off-duty soldiers. It is directed against women, LGBT people, atheists and secularists, dissidents and critical-minded people in Muslim-majority countries and in some Muslim communities in countries like Britain. [11]

This is just a straightforward lie. The “threat posed” to whom? To the interests of British Imperialism or to British citizens or British soldiers or are all these things the same? The entire concern of British Imperialism is the opposition to their invasions and seizures of lands and they could not give a hoot what happens to women and LGBT people and others in “Muslim-majority countries”. To bring in that in this context is to give direct propagandistic support to the war cries of the Sun and Daily Mail. And finally the direct equation of “radical Islamism and nationalist racism” as twin evils. Note that “radical Islamism” comes first in the list of dangers to us all and fascism has been prettified as “nationalist racism” because, of course it is in fact better than “Islamo-fascism”, the favourite AWL term for Fundamentalism: This is, or should be, a wakeup call for the labour movement and socialists. If we cannot build a political force in working-class communities capable of appealing to the angry and dispossessed, then reactionary ideas like radical Islamism and nationalist racism will continue to spread.[12]  Naturally there is no mention of Imperialism and its wars on North Africa and the Middle East as a possible motivation for the attack, as we would expect from such an Islamophobic pro-Imperialist group.

CND General Secretary, Kate Hudson, leading light in Stop the War and in Ken Loach’s new Left Unity project has an unequivocal national chauvinist (the safety of our troops) position: “We deplore the brutal murder of an unarmed British soldier in Woolwich yesterday. Our thoughts and prayers are with his family. Acts of violent retribution against individuals can never be justified as a response to the crimes of states and governments. As we have repeatedly stated since 9/11 and the engagement of our troops in the wars and occupations of Afghanistan and Iraq, the best way to ensure the safety of our troops…”[13]

Lastly we will look at Lindsey German, ex-SWP leader, Stop the War and Counterfire. Her statement is all couched in what is best for British Imperialism. And she cannot even openly acknowledge that it is a normal and understandable response to the mass murders by US and British troops – just look at the italicised words below, say motivated, claimed and supposedly similarly motivated. Even US filmmaker Michael Moore tweeted: “I am outraged that we can’t kill people in other countries without them trying to kill us!”[14] Who could believe a “terrorists” when they say they are opposed to Imperialism slaughtering their co-religionists in Muslim lands – they are just “nutters”?

The attack in Woolwich yesterday was horrific. There can be no justification for a murderous attack on an individual soldier in the streets of London. It must have been awful too for the local people who witnessed it… So we know what these men say motivated them. They claimed that the killing of the soldier was in response to the killing of Muslims by British soldiers in other countries. One said that the government did not care for people and should get the troops out.

The Boston bombers last month were supposedly similarly motivated. The Woolwich attack, carried out by two men now shot and wounded and under arrest in hospital, appears to represent a phenomenon that was pointed out nearly a decade ago by the security services in Britain: that the wars in Afghanistan and Iraq would lead to a growing threat of terrorism in Britain. Those of us in Stop the War have long predicted that these sorts of attacks would happen because of the war on terror.[15]

The rise of fascism – EDL/BN
The English Defence League are taking full advantage of the situation; 2,000 marched in Newcastle on 25 May, Mosques have been attacked and people racially abused. We must mobilise all our forces in opposition to this. It is telling that the UKIP leader Nigel Farage has only met serious opposition from the left in Scotland because of the serious failure of the left to combat anti-immigrant hysteria from bourgeois politicians and the mass media.

The main anti-fascist organisation in Britain is the Unite Against Fascism, a front for the Socialist Workers Party. It is a purely Popular Front-type organisation, spreading illusions in the ‘neutrality’ of the capitalist state by having the Tory Prime Minister David Cameron as one of its supporters. It is funded by the TU bureaucracy and has developed a very cosy relation with the police on anti-fascists demonstrations. In Newcastle on Saturday 25 May the Revolutionary Communist Group reported the following:

On 25 May, as the racist English Defence League (EDL) marched through Newcastle, police arrested 14 anti-fascists, detained them for up to 10 hours, and raided their homes, seizing computers and mobile phones. Seven FRFI supporters were among the detainees. They were seized half-an-hour before the counter-demonstration organised by Newcastle Unites was due to assemble. In the weeks before the EDL march, Newcastle Unites, a coalition of Labour councillors, local trade union officials and the Socialist Workers Party (SWP), was determined to exclude FRFI and other militant anti-fascists from its march. Its planning meetings were held in secret and its members physically assaulted FRFI supporters to exclude them. On the day of the march, Newcastle Unites stewards colluded openly with Northumbria police to identify our comrades for arrest.[16]

These methods are in many ways the opposite side of the coin methodically to individual acts of violence against the state forces, though we will not equate misguided but heroic anti-Imperialists with police collaboration. This Popular Frontism also displays its contempt for the organised working class and its potential to overthrow capitalism by denying that fascism is a class question.

We put forward the following points for anti-fascist work as against the SWP and others internationally:

1.            We stand by Trotsky’s classical definition of Fascism; “The historic function of fascism is to smash the working class, destroy its organizations, and stifle political liberties when the capitalists find themselves unable to govern and dominate with the help of democratic machinery”.

2.            Fascism has no fixed ideology of its own; it can be characterised globally as consistent reaction against the organised working class and those aspects of a state’s constitution which are publically perceived as assisting the progressive advancement of socialism or which they perceive as posing the threat of revolution including bourgeois democracy which allegedly allows socialist ideas to flourish.

3.            We defend unequivocally the traditional Marxist position of No Platform for Fascists. As Trotsky observed in Whither France, “The despairing petty bourgeois sees in fascism, above all, a fighting force against big capital, and believes that, unlike the working-class parties which deal only in words, fascism will use force to establish more ‘justice’. The peasant and the artisan are in their manner realists. They understand that one cannot forego the use of force”.

4.            Fascism depends vitally on mobilising the middles classes to crush the organised strength of the working class, Whither France again, “The petty bourgeoisie is economically dependent and politically atomized. That is why it cannot conduct an independent policy. It needs a ‘leader’ who inspires it with confidence. This individual or collective leadership, i.e., a personage or party, can be given to it by one or the other of the fundamental classes – either the big bourgeoisie or the proletariat”.

5.            The emergence of the BNP/EDL signifies that a section of the British middle class and some declassed workers have lost hope in the organised working to solve their problems and, via the medium of the fascists, are coming under the sway of the imperialist bourgeoisie, the fascists’ ultimate masters. Whither France again, “But the petty bourgeoisie can also find a leader in the proletariat. This was demonstrated in Russia and partially in Spain. In Italy, in Germany, and in Austria, the petty bourgeoisie gravitated in this direction. But the parties of the proletariat did not rise to their historic task. To bring the petty bourgeoisie to its side, the proletariat must win its confidence. And for that it must have confidence in its own strength”.

6.            The responsibility for the rise of fascism lies with the TU and Labour party leaders who have failed to fight the austerity policies of the ConDem government. By criticising “cuts too far, too fast!” they signal that they intend to make the working class bear the burden of the capitalist crisis if Labour wins office and make only a few cosmetic changes to the programme of the ConDems. They do this to defend their own privileged positions as administrators and defenders of that corrupt system.

7.            It is therefore vital to use the tactic of the United Front of the organised working class against the fascists and the reject the Popular Front as advocated by Searchlight (Use your vote, Hope not Hate) and the Socialist Workers Party (‘‘The strategy for anti-fascists is to unite the broadest possible forces against the Nazis”) which ties the working class to parliamentary democracy and even allows voting Tory, “as a last resort”, to keep the fascist out.

8.            Similarly we reject the political position of those like the Communist Party of Great Britain and the Communist Student who oppose No Platform and advocate ‘free speech for Nazis’ as a libertarian excuse to avoid the class struggle necessary to defeat fascism and the capitalist system which breeds it in its decline.

Notes

[1] In line with Trotsky’s article; For Grynszpan, Against Fascist Pogrom Gangs and Stalinist Scoundrels, (1939) http://www.marxists.org/archive/trotsky/1939/xx/grnszpan.htm

[2] Lenin was speaking of the first workers state then! Report on Foreign Policy, Joint Meeting of the All-Russia Central Executive Committee and the Moscow Soviet May 14, 1918 Collected Works, Vol. 27.

[3] Cahalan, Paul The Independent on Sunday, 26 Mayhttp://www.independent.co.uk/news/uk/crime/woolwich-attack-terror-suspect-michael-adebolajo-was-arrested-in-kenya-on-suspicion-of-being-at-centre-of-alqaidainspired-plot-8632398.html

[4] Leon Trotsky, Why Marxists Oppose Individual Terrorism, (November 1911),http://www.marxists.org/archive/trotsky/1911/11/tia09.htm

[5] Trotsky, Leon. Resolution on the Antiwar Congress of the London Bureau, (July 1936).

[6] Apart from Afghanistan, already devastated by the USSR war of 1979-89 against the Mujahideen who were supported by China, Pakistan, Saudi Arabia and the US via the CIA. Estimates of the dead here vary from 850,000 to 1, 500,000.

[7] Dragstedt, A and Slaughter C, State Power & Bureaucracy, New Park 1981 p. 95

[8] Socialist Worker, The wars that fuel the rage behind Woolwich attack,http://www.socialistworker.co.uk/art/33448/The+wars+that+fuel+the+rage+behind+Woolwich+attack

[9] Socialist Party, No to terrorism! No to racism! No to war! Statement from Greenwich Socialist Party on the Woolwich killing, http://www.socialistparty.org.uk/articles/16739/23-05-2013/no-to-terrorism-no-to-racism-no-to-war

[10] Workers Power, Woolwich: the War on Terror on our doorstephttp://www.workerspower.co.uk/2013/05/british-soldier-killed-woolwich-london/

[11] Ismail, Sacha. Woolwich, Islamism and the racist, authoritarian backlash,http://www.workersliberty.org/woolwich

[12] Ibid.

[13] Hudson, Kate, the Woolwich attack, http://leftunity.org/the-woolwich-attack/

[14] https://twitter.com/MMFlint/status/337451498369851393

[15] The lessons to learn from the Woolwich killing are obvious: but not to David Cameron,http://www.stopwar.org.uk/index.php/united-kingdom/2475-the-lessons-to-learn-from-the-woolwich-killing-are-obvious-but-not-to-david-cameron

[16] Full statement by the Revolutionary Communist Group here:http://revolutionarycommunist.org/index.php/editorial-and-welcome/3023-pa250513

 

http://socialistfight.com/2013/05/31/for-adebolajo-and-oluwatobi-against-imperialist-wars-in-muslim-lands/        Contact: PO Box 59188, London, NW2 9LJ, Socialist_Fight@yahoo.co.uk.

Gerald Downing: A Marxist Critique of “A Scientific Critique of Unscientific Marxism”

A Marxist Critique of
“A Scientific Critique of Unscientific Marxism”

A Marxist Critique of “A Scientific Critique of Unscientific Marxism”
Reply by Gerry Downing to Steve Ballard’s “A Scientific Critique of Unscientific Marxism”

Gerald Downing, Editor Socialist Fight.  2012
This short document is a synopsis of a much longer one by Steve. However in neither document does he use actual quotations from Marx and Engels. He makes assertions that they ‘recognised’ this, they ‘hypothesised’ they ‘elaborated’, etc. but makes no attempt to prove these assertions. Supplying an academic apparatus would make his “scientific critique” far more scientific. His original text is in bold in quotation marks and this is followed by my reply.

Steve Ballard writes: “Marx and Engels were the first to recognise how:- The essence of capitalism is a system oflaws, created by dynastic owners of surplus property, which ranks their self-aggrandisement above all other socialobligations, including the obligation to nurture all life, human and otherwise.”

The essence of capitalism is not a “system of laws” but, in common with all forms of class society, the private ownership of the means of production. Wealth is privately owned under capitalism but socially produced. The conflict this creates between capital and labour, the means of production and the social relations of production is the class struggle and according to the first sentence of the Communist Manifesto, “The history of all hitherto existing (class) society is the history of class struggles”

Already we are on the wrong idealist track, Capitalism rests not on a “system of laws” but on this objective relationship, independent of will and consciousness. We might  therefore acknowledge that whilst Marx and Engels regarded “historical processes as law-governed processes” these laws are derived from a study of the evolution of capitalism and are the laws of Historical Materialism.

It is the task of the revolutionary party to make this historical processes a conscious process, we must become the “conscious expression of the unconscious historical process” (Trotsky, My Life). “Marx determined that the concealed essence of capitalism could be found in its history, and that this essence and history were then preserved in disguise within its existing institutions and beliefs. History thus was the entry point for the study of capitalism. This is the materialist interpretation of history, based on the view that what gives history its meaning is material life, meaning economic forces. From this standpoint, Marx was studying classical political economy, but the method he selected is what married this study to Hegelian philosophy. The dialectical element, derived from Hegel, emerged from the realization that there is extreme tension caused by the unequal relations between the superior and inferior classes within society. The main driving force of historical change is thus seen to be the class struggle, and this is associated with a dialectical view because it reveals a contradiction located within all modes of production, a contradiction between the forces of production and the relations of production.”(Marx on Historical Change & Capitalism) http://www.lotsofessays.com/viewpaper/1702624.html)

We really do not know what “surplus property”, might be, the expression is found nowhere in Marx or Marxism and can only refer to a reformist notion that the rich have too much property and we should take some of it off them because they do not need it all. This is in line with the current thinking that if only we could retrieve the bankers’ bonuses and invest that all would be well with the capitalist economy. Such notions are pushed by the SWP and the World to Win in their LEAP stuff for John McDonald and the Labour Representation Committee. Feldman performed a like service for Ken Livingstone in his WRP days. There is, of course, “surplus value”, an entirely different concept which forms the bedrock of Marx’s study of Capital.

And really the notion that the owners of this supposed “surplus property” are very nasty  and irresponsible beasts which, “ranks their self-aggrandisement above all other social obligations” and could not give a hoot for their “obligation to nurture all life, human and otherwise” is simply another reformist moralist gripe about the nastiness of the ruling class. And anyway some of them do give a stuff; that nice Mr Gates gives away untold millions to help the poor, surely  he takes his “social obligations” seriously? Even if that is true that he does he is, of course, amongst the foremost defender of the system that starves a great proportion of humanity materially and whilst the world obviously has the capacity to feed, cloth, give proper healthcare, education, etc. to every individual on the planet. But that capitalism can never do, with the best will in the world.

But here we really need to go into some detail about the effects this private ownership of the means of production has on humanity in general; the details of how these social relations distorts and deforms the human psyche of the whole of humanity (including the capitalists) via the four forms of alienation analysed by Karl Marx’s in his Theory of Alienation:

(1)There is the alienation of the worker from the work s/he produces, from the product of his/her labour. The product’s design and the manner in which it is produced are determined not by its actual producers, nor even by those who consume the products, but rather by the capitalist class, which appropriates labour – including that of designers and engineers – and seeks to shape consumers’ taste in order to maximize profit.

(2) This is coupled with the alienation of the worker from working, from the act of producing itself. This kind of alienation refers to the patterning of work in the capitalist means of production into an endless sequence of discrete, repetitive, trivial, and meaningless motions, offering little, if any, intrinsic satisfaction.

(3) There is the alienation of the worker from himself as a producer, from his or her “species being” or “essence as a species”. To Marx, this human essence is not separate from activity or work, nor static, but includes the innate potential to develop as a human organism.

(4) Alienation of the worker from other workers or producers. Capitalism reduces labour to a commercial commodity to be traded on the market, rather than a social relationship between people involved in a common effort for survival or betterment. http://www.historylearningsite.co.uk/Marxism.htm)

“Alienation (which) describes the separation of things that naturally belong together; and the placement of antagonism between things that are properly in harmony…Alienation (Entfremdung) is the systemic result of living in a socially stratified society, because being a mechanistic part of a social class alienates a person from his and her humanity… Although the worker is an autonomous, self-realised human being, as an economic entity, he or she is directed to goals and diverted to activities that are dictated by the bourgeoisie, who own the means of production, in order to extract from the worker the maximal amount of surplus value, in the course of business competition among industrialists.”(Marx’s theory of alienation http://en.wikipedia.org/wiki/Marx%27s_theory_of_alienation, Wiki – our numbering)

“The capitalist system of secular laws must eventually overwhelm all pre-capitalist systems of religious laws, because of capitalism’s façade of freedom, its semblance of scientific neutrality and objectivity. Capitalism’s self-perpetuating, self-serving, quasi-scientific ideology of ‘survival of the fittest’ obscures the underlying oppression of whole populations, by owners of the greatest amount of surplus property, with complete disregard for the needs of any life that does not serve their self aggrandisement, human and otherwise”.

“Religious doctrinal laws oblige whole populations, including their most self-aggrandising clans, to nurture all life, human and otherwise, however imperfectly and inequitably; capitalism’s state-enforced repudiation of the socially-necessary obligation to nurture all life (a consequence of science’s repudiation of religion), must eventually cause the disintegration of all societies, pending the development of scientific socialism.”

Here again the problem is posed as if it was ideological and even on this level it is wrong. Only in a very few historical instances were whole societies governed totally by religious laws; Israel and Judea in Roman times, the reign of Mohamed, etc. Even the old Islamic Empire of the Ottoman Turks and modern Islamic Republics like Iran are mixtures of secular and Sharia laws. Already by the early Middle Ages conflict between church and state saw increasing secularisation of the state. And this was a progressive thing, an inevitable step in the preparation of society for the socialist revolution and the taking of power by the working class and so to the abolition of all classes. “Religious doctrinal laws oblige whole populations, including their most self-aggrandising clans, to nurture all life, human and otherwise, however imperfectly and inequitably;” seems to suggest that the development of
capitalism was reactionary and not progressive, this is surely a reference to noblesse oblige, a mere hypocritical principle to justify the jus primae noctis etc. And again we really do not know what “pending the development of scientific socialism” means if it does not signify some vague ‘raising of consciousness’ project and not the socialist revolution.

Look at how Christopher Hill describes this transformation in his great analysis of the intellectual and ideological conflicts that took place in the approach, during and after the English Civil War, The World Turned Upside Down (p242-3)

“One of the fascinating problems in the intellectual history of seventeenth-century England is the collapse of Calvinism. It was as though it had performed its historic task with the establishment of a society in which the protestant ethic prevailed. Before 1640 Calvinism had been attacked from the right by sacramentalist Laudians;[1] during the Revolution it was attacked by rationalist Arminians[2] of the left – John Goodwin, Milton, Quakers. Presbyterian discipline was unpopular both with the ungodly lower classes and with upper class anti-clericals. More serious, Calvinism had proved unable to sustain its defences against Antinomianism.[3] So long as the elect were respectable bourgeois Puritans, their sense of freedom through cooperation with God brought no fundamental danger to the social order. But it was impossible, once discipline brisk down, to decide who the elect were. The radicals rejected as hypocrites those Puritans whose faith did not result in works of love. Artisan Fifth Monarchists[4] proclaimed that they were the saints who should rule. Mechanick preachers and lower-class Quakers[5] were convinced that the Holy Spirit was within them. Some Ranters preached a dionysiac Antinomianism that would have subverted all the moral standards of a propertied society”.

Failure to agree who the elect were drove the men of property back to works — by their fruits ye shall know them. Standards and norms of conduct could be established and enforced by lay J.P.s with no danger of a clerical Presbyterian discipline. This was a very different theology of works from that of Catholics or Laudians; it was non-sacramental, in no “dependent on a mediating priesthood. It avoided both types of clericalism. And the sects themselves, once they had accepted the world and the sinfulness of man, cooperated in enforcing a morality of works on their members. We are all so Arminians now that it requires a great imaginative effort think oneself back into the pre-revolutionary society which Calvinism dominated.

The Catholic counter-reformation at the Council of Trent (1545–1563) decreed that an excerpt from the Gospel according to St John which begins; “In the beginning was the Word, and the Word was with God, and the Word was God” be read out in the vernacular (the only part that the mass of ‘the  common people’ could understand, the rest was unintelligible Latin and Greek until the 1960s) in all churches. It was very important for organised reaction to counter the rising materialist ideology which put men above God and welfare above that of the church.

In the Enlightenment it fell to Johann Wolfgang von Goethe to demolish this idealistic reaction in the words of Faust: “This is how ’tis written: “In the beginning was the Word! Here now I’m balked! Who’ll put me in accord? It is impossible, the Word so high to prize, I must translate it otherwise If I am rightly by the Spirit taught. ’Tis written: In the beginning was the Thought! Consider well that line, the first you see, That your pen may not write too hastily! Is it then Thought that works, creative, hour by hour? Thus should it stand: In the beginning was the Power! Yet even while I write this word, I falter, for something warns me, this too I shall alter. The Spirit’s helping me! I see now what I need and write assured: In the beginning was the Deed!”  Faust by Johann Wolfgang von Goethe.

All serious Marxists side unequivocally with Goethe, it is not “thought works, creative, hour by hour” but thought-driven practice, it was not the “battle of ideas” that determined the outcome of the great British miners’ strike of 1984-5 but the Battle of Orgrieve, which they lost. “Marx and Engels hypothesised that the only means to overcome the quasi-scientific ideology of capitalism would be science ­— the deeper and wider understanding of the unity and interdependence of all life, human and otherwise. They characterised their approach as scientific socialism to distinguish it from democratic or ‘utopian’ socialism, which disregards the particular significance of science’s discipline and methodology in the development of society.”

Anyone with the slightest knowledge of Marx’s theory of alienation would refute this sentence. Marx never saw the objective as simply the raising of consciousness and enlightenment. We are revolutionaries because bourgeois ideology is constantly re-imposed on the consciousness of the working class by the social relations of production all workers are forced to enter into in order to make their living. They must sell their labour power to the capitalist; they must subordinate their will to the capitalist in a humiliating relationship as explained by Marx:

In the social production of their existence, men inevitably enter into definite relations, which are independent of their will, namely relations of production appropriate to a given stage in the development of their material forces of production. The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness. At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or – this merely expresses the same thing in legal terms – with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters.

Reply to Michael Pröbsting: What a strange but delightfully dialectical face ‘liberation’ has in Libya today! – By Gerry Downing, Socialist Fight

Reply to Michael Pröbsting and the RCIT

What a strange but delightfully dialectical face ‘liberation’ has in Libya today! – By Gerry Downing, Socialist Fight.

The 10,800 word article by Michael Pröbsting Liberation struggles and imperialist interference in Revolutionary Communism News Newsletter of the Revolutionary Communist International Tendency (Rcit), No.12, 24.10.2012 deserves some consideration because it seek to defend their indefensible pro-imperialist position on Libya and attacks those who took a principled stance.[1]

However we reject the lumping together the positions of the Liaison Committee of the Fourth International with those of the ICL/Spartacists and the Internationalist Group/LFI. There are big differences; these two groups and the International Bolshevik Tendency, the third member of the ‘Spart family’, refused to defend Libya against the CIA-directed Benghazi rebels in their proxy war on Gaddafi from the outset and never took the principled orientation of the Anti-Imperialist United Front, adopting the softer and incorrect line of ‘military bloc’, as against the positions of the early Comintern under Lenin and Trotsky, which Trotsky defended until his assassination in 1940.[2]

However incorrect the label of ‘sectarian anti-imperialists’ might be for the first three groups mentioned it is at least arguable in terms of the political orientation of  the Rcit. But it is clearly a lying political amalgam to lump in the ultra-Stalinist Communist Party of Great Britain (Marxist-Leninist) with the three; their leader Harpar Brar took a totally unprincipled position of uncritical political defence of Gaddafi himself, visiting Tripoli to implicitly express contempt for the oppressed migrant workers in particular who suffered so badly under the regime and the pacts with Imperialism on the detention of immigrants bound for Europe in concentration camps in the desert, etc.

And we reject also the suggestion that we hold the position of the old WRP under Gerry Healy and the present position of the WRP under Sheila Torrance who are similarly uncritical of Gaddafi albeit in the name of the objectively unfolding world revolution which found its unconscious agents in the form of Gaddafi, Arafat, Saddam and even Khomeini and not of the two stage revolution of the Stalinists, even if that is the ultimate logic of the Healyite position.

To substitute Gaddafi for Chiang Kai-shek in Trotsky on China in 1937 the LCFI defended the “remainder of the independence of Libya” – Gaddafi was not totally controlled by Imperialism.  “The Eiffelite imbeciles try to jest about this “reservation.” “The Trotskyists,” they say, “want to serve Gaddafi in action and the proletariat in words.” To participate actively and consciously in the war does not mean “to serve Gaddafi” but to serve the independence of a (semi) colonial country in spite of Gaddafi”.[3]

This consists of a long theoretical defence of the Rcit positions, drawn from the arsenal of Workers Power, from whom they split in 2011 with little political differences, and then a defence of their stance on Libya on the ridiculous basis that the current situation is a great step forward and the ‘democratic revolution’ is powering ahead. In the course of the theoretical defence Pröbsting either junks or contemptuously belittles great principles of Marxism, Leninism and Trotskyism.

 
He says, “We are anti-imperialist because we take the stance of the working class … and not the other way round” This is the position of the ‘Eiffelite imbeciles’ above. We must be anti-imperialist because Wall Street-dominated global finance capital controls all our lives. In claiming that they are taking the “stance of the working class” the Rcit mean supporting pro-imperialist workers in metropolitan countries who do not understand this, which is what all the Fifth Internationalist groupings which originated from Workers Power do. “The Bolsheviks-Communists support any real movement of the popular masses against the suppression of democratic rights” says Michael. But what is a “real movement”? As Trotsky says, “but the masses are by no means identical: there are revolutionary masses, there are passive masses, there are reactionary masses.”

Michael says, “In reality the imperialist meddling is no help for the revolutionary-democratic struggle, but threatens to undermine it. That is why we have supported progressive liberation struggles of the masses against dictatorships, but at the same time rejected sharply imperialist interventions. (e.g. the struggle of the Bosnians 1992-95, the Kosovo Albanians in 1999, the uprising against the Gaddafi dictatorship in Libya in 2011).”

But your ‘rejection of Imperialist interventions’ was purely verbal, you supported it and alibied it in practice by pretending it was not happening because it was a proxy war ‘confined’ to mass bombing in Libya and there were no openly admitted ‘boots on the ground’. If fact there were thousands of Qatari troops and US and UK Special Forces operating in Libya as they are today in Syria. And note the ‘threatens to undermine’ bit. As we will see he goes on to claim that they failed in this putative endeavour and the ‘revolution’ has succeeded as a ‘partial dual power’ situation.

Michael says, “Only when the imperialist intervention is becoming the dominant feature of the political situation, revolutionaries must subordinate the democratic struggle to the fight against such an intervention.”

When will we recognise that ‘imperialist intervention is becoming the dominant feature of the political situation’? When the leadership of the movement supports it unequivocally and Imperialism supply it covertly or overtly with weapons and total political support, as in all these cases and now in Syria, we suggest.

Michael says, “Our anti-imperialism is a consequence of our fundamental position on the class struggle and not an overriding principle, which resides above the class struggle.” If anti-imperialism is not ‘an overriding principle’ it follows that there could be some pro-imperialist struggles that better serve the interests of the working class than defeating global imperialism, like defeating the local tyrant with the support of Imperialism. This is a statement of gross opportunism and a forthright rejection of fundamental Marxist positions!

And now Michael tries to portray himself as a principled Trotskyist, “Our method is that during such just democratic or national liberation struggles we are on the side of the liberation fighters (who are mostly under bourgeois or petty-bourgeois leaderships) and support their military victory. We sharply differentiate between these progressive liberation struggles and the interests of the imperialist powers. While we support the first, we totally oppose the later. Hence we Bolshevik-Communists reject any imperialist interference and call for the defeat of the imperialist forces.”

But you did none of this. The ‘liberation fighters’ were reactionary pro-imperialist and al-Qaeda forces. You therefore supported Imperialist forces and called for their victory on behalf of Imperialism in all these conflicts and now in Syria.

Michael Pröbsting directly contradicts himself
Michael says, “However Lenin and the Bolsheviks did not conclude from this that one should not support their national liberation struggle. Which conclusion did Trotsky and the Fourth International drew from the fact that the imperialist and petty-bourgeois public opinion in Western Europe and Northern America was strongly in favour of the Republican antifascist government in Spain in 1936-39 or for the national liberation struggle of the Chinese toilers under Chiang Kai-shek’s leadership against Japanese imperialism from 1937 onwards? They certainly did not succumb to the imperialist and petty-bourgeois ‘public opinion’ when they gave critical but unconditional support to the Republican antifascist government or the Chinese struggles, but pursued the independent and internationalist working class viewpoint”.

Here Michael Pröbsting directly contradicts himself. Where was the ‘critical but unconditional support’ for Libya under attack by Imperialism and its proxy armies in these conflicts and now in Syria? You directly succumbed to the imperialist and petty-bourgeois ‘public opinion’ by supporting the ‘popular’ uprising without questioning in any serious way either its pro-imperialism or anti-working class character. You ended up ‘howling along with the wolves’ because you had no ‘over-riding principles’ and postulated an impossible political formation, a pro-imperialist struggle that served the interests of the international working class! It is a monstrous insult to compare the Benghazi rebels to either the Chinese Trotskyists of the 1930s [4] or even the later Maoists or the Spanish Trotskyists [5] or the ranks of the POUM [6] and anarchists [7]in Spain in 1936-9.

And now Michael repudiates another central tenet of Marxism, “Marxists must not start from the consideration: “How can we as revolutionaries fighting in Western imperialist countries best oppose the pressure of ‘our’ bourgeoisie.”

Oh but we must start from there if we are in an Imperialist country! That did seem to be good enough for Karl Liebknecht in his famous 1915 pamphlet, The main enemy is at home. It has become part of the arsenal of every serious Marxist since he wrote, “The main enemy of every people is in their own country! The main enemy of the German people is in Germany: German imperialism, the German war party, German secret diplomacy. This enemy at home must be fought by the German people in a political struggle, cooperating with the proletariat of other countries whose struggle is against their own imperialists.”

And why must we reject internationalism in favour of national chauvinism according to Michael? “This is one-sided and thus opens the door to serious mistakes. It would be anti-imperialism for fools. One must start thinking from the viewpoint “what is the independent class policy in the interest of the international working class and the oppressed people”. This is the ‘Eiffelite imbeciles’ third campist line yet again. We cannot EVER have a pro-imperialist movement that serves the interests of the international working class. Anti-imperialism must be in the DNA of ever serious Marxist on the planet, only thus can you serve the interests of the international proletariat.

Michael says, “The Libyan and the Syrian Revolution in 2011 also started as a democratic revolution as part of the Arab revolutions against the bourgeois dictatorships. So, contrary to interpretation of the sectarians, these civil wars started not as a conspiracy of imperialism – they were authentic liberation struggles of the workers and peasants.”

You can argue that there were uprisings for democratic rights (not ‘democratic revolutions’) in Tunisia, Egypt, the Yemen, Bahrain and even Syria but not in Libya. From the start the Libyan uprising was organised and orchestrated by pro-imperialist forces and CIA agents. There was never anything progressive or liberating about this Benghazi uprising except in the minds of a few deluded workers and peasants. The immediate lynchings of black workers gave the lie to that; this was an imperialist intervention to seize control of the ‘Arab Spring’ which they did all too successfully. In Syria there were some progressive aspects to the uprisings but Imperialist-sponsored forces quickly seized control and now have an iron grip on the opposition to Assad.

Succinctly Paul Wolfowitz [8] countered every word of the Rcit on Newsnight on 24 October when he was outlining how to bring the ‘revolution’ to victory in Syria and he said ‘Libya is very pro-Western now’! That goes straight to the heart of the issues. All principled anti-Imperialists and those concerned to forward the class consciousness of the international proletariat seek their defeat and the victory of Assad against them. They do so in order to prepare for the building of a principled anti-imperialist internationalist Trotskyist section of the Fourth International there.

Michael says, “One has to concretely analyze if a given democratic or national liberation struggle becomes fully subordinated to the imperialist manoeuvres and doesn’t possess any significant internal dynamic of a workers and peasant liberation struggle. If this is the case, Marxists must change their position and give up critical support for the national liberation struggle.”

Did not Imperialism get exactly what it wanted?
And that did not happen in Bosnia, Kosovo, Libya and Syria? Did not Imperialism get exactly what it wanted in the first three? Kosovo is practically a US colony run by mafia gangsters, Bosnia is little better and just look at the state to which your ‘revolution’ has reduced Libya! And a similar if not worse fate is looming for Syria. Just how bad does your ‘revolution’ have to get before you give up on it? Workers Power has never repudiated their support for the KLA and the Rcit is stuck with it too.[9]

Michael writes: “Such complications, amalgamations of different and contradictory interests in a given military conflict are likely to increase in the future. Why? Because of the increasing rivalry between imperialist power… Unfortunately this aspect is completely ignored by many sectarians who fail to recognize that in addition to the old imperialist power – in North America, Western Europe and Japan – there are also new, emerging imperialist powers, in particular Russia and China.”

There may be new Imperialist powers but it wrong to equate them like this. Now the dominant, war mongering imperialist forces on behalf of global finance capital are led by the USA and it is therefore correct for nations like Syria to get whatever assistance they can from Iran, China and Russia. Libya and Syria in particular getting support Russia and China is not to be equated with opposition forces who are the cat’s paw for the interests of this imperialist finance capital, centrally based in Wall Street. Syria is now attempting to defend what it left of its own right to self determination.

Of course if a direct imperialist war were to break out say between a US-dominated bloc and a Russia-China-German bloc then the dual defeatist tactic would be mandatory. With proper support for national liberation struggles that might break out during the course of the war, even if supported by one side or the other etc. Michael writes, “All this in addition to the well-known murderous suppression of the slightest sign of resistance of the Libyan people.”

The ‘Libya people’ would include CIA agents, those hired and bribed by them and those who had a desire to become the agents of Imperialist finance capital when it took over, not to mention the al-Qaeda fundamentalists who wanted to impose Sharia law and restore the oppression of women and agreed to be temporary allies of the USA, in an analogous to the duty of Marxists to be temporary allies of Gaddafi against Imperialist attack.  And now in the silliest and most indefensible part of the whole document, Michael writes, “Are the workers and youth today in a better or in a worse position than under the Gaddafi dictatorship?” Only a very naïve man would ask such a question and be surprised at getting the opposite answer to the one he expected. Consider the following quote, “The giveaway of Libya’s oil, the principal objective of the NATO powers, is no small matter. Libya’s oil was privatized in short order, with contracts allotted according to the number of bombing runs each country had made—France on behalf of Total, Spain on behalf of Repsol, Italy on behalf of Eni, England on behalf of BP and the U.S. on behalf of Marathon, Hess and ConocoPhillips. This will have the effect of reducing revenues to the new government, which will have to fill the funding gap by cutting social spending to the bone and taking out loans from the international financial institutions, like every other neoliberal state.

This is not to say that sectors of the Libyan population (or the Syrian or Iranian population for that matter) don’t have legitimate grievances against their nationalist dictatorships. However, when their countries are targeted for regime change by foreign transnational capital and their own emerging domestic transnational capitalist class, any military alliance that government opponents make with these globalizing interests is an act of treason against their own people. This is a global class war and the United States and other NATO powers represent the interests of the transnational capitalist class, not the Libyan working class.”[10]

It is of prime importance to note that nowhere does Michael or the Rcit oppose the recolonisation of Libya and the oil grab of the western companies. He did find space to attack Gaddafi’s lesser capitulation to Imperialism but the total prostration of the rebels as described above is a total irrelevancy in his eyes.

A partial dual power situation indeed!
He then goes on: The sectarian “anti-imperialists” claim that in Libya the counter-revolution – i.e. NATO imperialism and its agents, the supposedly “racist” rebels – has won the civil war. Consequently they consider the outcome as a defeat for the working class. We on the other hand think that the Libyan Revolution ended in a partial victory for the working class and the oppressed because it defeated the bourgeois-bonapartist Gaddafi regime. True, the bourgeois, pro-imperialist leadership around the TNC tries to hijack this unfinished democratic revolution and turn it into a democratic counterrevolution. However this process is far from completed. What we have today in post-Gaddafi Libya is a crisis-ridden regime which is divided by various factions. It is divided not only by power struggles but also – and to a large degree because of – the pressure of the masses. What we have today in Libya is a partial dual power situation. What constitutes this partial dual power situation?

This must be the most farcical paragraph in the whole document. A partial dual power situation indeed! The phrase was first used by the Bolsheviks to describe the situation in Russia after the February revolution of 1917 where massive workers councils (Soviets) effectively controlled the country, vying for power with the government itself. Eventually the Soviets abolished parliamentary democracy and instituted the ‘dictatorship of the proletariat’ in which the working class ruled. This was replaced by the dictatorship of the bureaucracy under Stalin in about 1924. Maybe if he wrote a ‘potentially partial dual power situation’ we might get far enough away from reality to fail to notice that the working class has not got an ounce of influence here and only ‘dual power’ operating  is between the al-Qaeda fundamentalist militias and the pro-US forces.

Michael takes his information on Libya from Carlos Munzer and the Democratica Obrera. His claims for the revolution in Libya are hot air; we would recommend double-checking it all. However we must confess a lack of knowledge of the working class forces on the ground in Libya. If they are reviving as suggested by Munzer then intervention is clearly called fro to turn them against the pro-Imperialist influences they are under. Even if strikes are underway as he claims and “The workers have formed new trade unions and are organizing themselves in rank and file structures. They have more rights and power than under the Gaddafi regime.” Them these are pro-Imperialist organisations.

See for example his position on Syria where the main enemy is Assad, and Russian and Chinese Imperialism. There is absolutely no opposition to the US, the EU, Turkey, the Saudis or the Qataris. “In Greece and the whole Europe, it is necessary to paralyze all the ports and ships that transport weaponry and food to murderous al Assad, and instead ship food and weaponry for the heroic Syrian resistance! The Russian and Chinese working class has to revolt against the assassins Putin and Hu Jintao just now! It is urgent to stop the counterrevolutionary war machine of Putin and Hu Jintao’s that are arming to the teeth genocidal al Assad! It is urgent to send weapons, equipment and food to the masses that are fighting in Homs, Damascus, etc.!”

Revolutionary Combatants of the Libyan Militia; Internationalist Volunteer Workers Committee; Adhering: Fracción Leninista Trotskista Internacional http://www.democraciaobrera.org/pag_ingles/mediooriente/2012/carta_tunez_ delibia042012.html Maggie Michael of Associated Press tells us exactly what kind of ‘masses’ these are: “Some 30,000 people filled a broad boulevard as they marched along a lake in central Benghazi on Friday to the gates of the headquarters of Ansar al-Shariah. They carried banners and signs demanding that militias disband and that the government build up police to take their place in keeping security. “Benghazi is in a trap,” signs read. “Where is the army, where is the police. Other signs mourned the killing of U.S. Ambassador Christopher Stevens, reading, “The ambassador was Libya’s friend” and “Libya lost a friend.” Military helicopters and fighter jets flew overhead, and police mingled in the crowd, buoyed by the support of the protesters”.[11]

And so the last hope for the revolution is… Ansar al-Shariah! They will just have to substitute for the Bolsheviks! What a strange but delightfully dialectical face ‘liberation’ has in Libya today! Sound just like the days before the storming of the Winter Palace in 1917 Russia, does it not?

As we write this the town of Bani Walid is under siege. According to the Inter Press Service News Agency pro-government armed militias were trying to indiscriminately kill large numbers of people in Bani Walid, because of its history of support for Gaddafi. Amnesty International says many continue to be detained without being charged or put on trial across Libya, and have been tortured or otherwise ill-treated. The International Centre for Prison Studies (ICPS) says Libya holds the highest number of prisoners held without trial in the world at nearly 89 percent. Foreign prisoners, many of them from sub-Saharan Africa, account for nearly 15 percent of Libya’s prison population, and women for just over 2 percent. Nasseer Al Hammary, a researcher with the Libyan Observatory for Human Rights said that the human rights situation in Libya now was far worse than under Gaddafi.[12] So the working class in Libya are on the brink of seizing power are they? Some ‘unfinished revolution’ with ‘partial dual power’ comrades of the Rcit!

Endnotes
[1] The Rcit statement is here: http://www.thecommunists.net/theory/liberation-struggle-and-imperialism/#ds

[2] See Stuart King, The anti-imperialist united front: a debate with the GOR,  30/03/1986 – “Clearly here Trotsky does not limit the united front only to questions of ‘military blocs’ against the imperialists or the Warlords. Indeed such a position makes a non-Marxist division between ‘politics’ and ‘war’-“war is the continuation of politics by other means”.” King and the whole Workers Power family have now repudiated these correct positions because of their need to defend their unprincipled position on Libya. http://www.fifthinternational.org/content/anti-imperialist-united-front-debate-gor

[3] We invite readers to check the LCFI statement itself on page 36 and the article on page 14 to see that the equation of the LRCI position with that of the ‘Spart family’ and CPGB (ML) is totally unfounded. http://www.scribd.com/doc/53607829/SocialistFightNo6-123

[4] See Interviews with Wang Fanxi by Gregor Benton, “Wang repeats what he has described elsewhere, that is, that the position taken by their group — and by Trotsky — was not one of ‘revolutionary defeatism’. The stated aim was to ‘transform the war against the foreign invaders into a revolution to replace the leadership of the resistance war and thereby to assure the victory of the war against the foreign invader…’ This policy… was in line with Trotsky’s declaration that the workers’ organisations had to ‘participate actively and in the front lines of the present war against Japan’. But because Chiang Kai-Shek could not assure a victory over the Japanese, the Trotskyists had to win prestige in the military struggle and the political struggle against the deficiencies and betrayals of the Guomindang.” http://revolutionaryhistory.co.uk/book-reviews/books/reviews/chinese-trotskyism.htm.

[5] See Felix Morrow, Revolution and Counter-Revolution in Spain, New Park Publications, £1.25 / 75p. Earnest Mandel writes, “Felix Morrow’s Revolution and Counter-Revolution in Spain remains the best Marxist analysis of the Spanish revolution of 1936-37 and its tragic ending. Other works, written since and drawing upon extensive new source material, give a more detailed account of the events and struggles (social and political) which marked these dramatic years, and of those which led up to them. But none are equal, leave alone superior, to Morrow in their analysis of the basic class forces at work, the inevitable clash between them and the outcome of the contest, decided by the lack of revolutionary leadership or clear political consciousness on the part of the toiling masses. http://www.marxists.org/archive/mandel/1974/xx/morrow.htm

[6] The Workers’ Party of Marxist Unification (Spanish: Partido Obrero de Unificación Marxista, POUM; Catalan: Partit Obrer d’Unificació Marxista) was a Spanish communist political party formed during the Second Republic and mainly active around the Spanish Civil War. It was formed by the fusion of the Trotskyist Communist Left of Spain (Izquierda Comunista de España, ICE) and the Workers and Peasants’ Bloc (BOC, affiliated with the Right Opposition) against the will of Leon Trotsky, with whom the former broke. (wiki)

[7] Anarchists played a central role in the fight against Francisco Franco during the Spanish Civil War. At the same time, a far-reaching social revolution spread throughout Spain, where land and factories were collectivized and controlled by the workers. All remaining social reforms ended in 1939 with the victory of Franco, who had thousands of anarchists executed. Resistance to his rule never entirely died, with resilient militants participating in acts of sabotage and other direct action after the war, and making several attempts on the ruler’s life. Their legacy remains important to this day,
particularly to anarchists who look at their achievements as a historical precedent of anarchism’s validity. (wiki)

[8] Paul Dundes Wolfowitz (born December 22, 1943) is a former United States Ambassador to Indonesia, U.S. Deputy Secretary of Defense, President of the World Bank, and former dean of the Paul H. Nitze School of Advanced International Studies at Johns Hopkins University. He is currently a visiting scholar at the American Enterprise Institute, working on issues of international economic development, Africa and public-private partnerships, and chairman of the US-Taiwan Business Council. He is a leading neoconservative. As Deputy Secretary of Defense, he was “a major architect of President Bush’s Iraq policy and … its most hawkish advocate.”(wiki). In fact one of Imperialism’s most important theoreticians.

[9] See Kosovo’s “Mafia State” and Camp Bondsteel: Towards a permanent US military presence in southeast Europe April 14, 2012 By F.William Engdahl. “Hashim Thaci the current Kosovo Prime Minister, got his job, so to speak, through the US State Department”. According to The Guardian, Tuesday 14 December 2010, Hashim Thaçi is identified as the boss of a network that began operating criminal rackets in the runup to the 1998-99 Kosovo war, and has held powerful sway over the country’s government since. http://www.guardian.co.uk/world/2010/dec/14/kosovo-prime-minister-llike-mafia-boss.

[10] Libya Worse Off After NATO Takeover, June 26, 2012, http://www.thenorthstar.info/?p=1043

[11] http://forums.carm.org/vbb/archive/index.php/t-116767.html

[12] The abuse and mistreatment of prisoners in detention centres around the country, many of them run by militias, is an ongoing problem. http://www.ipsnews.net/2012/10/shadow-fighting-erupts-over-gaddafi.

May Day Greetings from the Liaison Committee for the Fourth International to The VOAG

The Liaison Committee for the Fourth International sends its
warmest revolutionary greetings to The VOAG and the world’s working class, the poor and oppressed and in particular to its fighting vanguard- those most class-conscious elements- who have now begun to emerge on a global scale to fight its cause under the banner of the world revolution, so shamelessly abandoned by so many international groups claiming the name of Trotskyism.
 

Since the uprising on 15 February, 2011 in Benghazi, the ‘Libyan revolution’ has
been the touchstone for revolutionaries worldwide. The mass media supplied us
with a great deal of lying propaganda, lies that the majority of left groups
would have had no trouble exposing in an earlier period, as with Iraq,
for example, but they did not try.

They did not find and expose the racism of the ‘rebels’, their lynchings and
summary executions of black people on the pretext they were all “Gaddafi’s
mercenaries from Chad”. They could not expose the CIA connections and obvious
pro-imperialism of the Transitional National Council, and even those who were
eventually forced to acknowledged this told us that there was a ‘real
revolution’ in the ranks of the ‘rebels’, pointing to the sole pathetic piece of
‘evidence’, the very sophisticated banner that opposed intervention with six
people around it, undoubtedly flown in from CIA headquarters in Langley,
Virginia to fool the gullible and those who wanted to be fooled.

Of course the LCFI recognises that Gaddafi was no
revolutionary socialist, he was a bourgeois nationalist who ruled with a
corrupt clique of capitalist backers, whose main aim was the preservation of
the privileges of that group. He assisted Imperialism by supplying weapons to
Southern Sudan to divide the country to enable the US to seize the oil
resources then controlled by China. In return Omar al-Bashir (whom Gaddafi
assisted to come to power in the 1986 coup) was the foremost backer of the
rebels in Benghazi, secretly supplying weapons and other assistance to overthrow
Gaddafi, totally consistent with the completely unprincipled character of the
national bourgeoisie.

Those on the ‘left’ who wish to assist in the overthrow of
Assad in Syria, (and they are generally the same culprits) can point to similar examples
of treachery, and the favours Assad and his father Hafez al-Assad performed
for Israel and the US in Lebanon, intervening to prevent the defeat of the Falangists
(Christian fascist forces), when the alliance between Lebanon’s leftists and
Palestinians were on the brink of victory during the Civil War in 1976.

As with the policy of the United Front of working class
parties, the LCFI champions the Anti-Imperialist United Front tactic as developed by
Lenin and the Comintern in its first four Congresses. Just because the
semi-colonial world is terrorised by a brutal dictator, it does not mean that they
are the main enemy of the world’s working class and oppressed. That epithet
belongs to Imperialism and global finance capital, and to it alone in all wars and
conflicts.

A defeat for Imperialism has always two great progressive
consequences. The strengthening of the class consciousness of the workers and poor
in the oppressed nation under Imperialist attack; and far more importantly in the
global balance of class forces, the dashing of illusions in the working class
of the imperialist country in their ‘own’ bourgeoisie, as the defeat of US Imperialism
in Vietnam showed.

As with the international class struggle, so with the national.
You cannot fight for Imperialism in its foreign wars whilst consistently
seeking its overthrow at home. Domestically, the first line of Trotsky’s
Transitional Programme, “The world political situation
as a whole is chiefly characterized by a historical crisis of the leadership of
the proletariat” is as true today as when written in 1938. Every refugee from the
fight to build the world party of socialist revolution must deny the truth of
that proposition. Every refugee from the class struggle blames the working
class for its lack of combativity and its inability to lead itself, and thereby defends
the class treachery of the trade union bureaucracy and their political
representatives in parliament.

Trotsky said the British Trades Union leaders were the “backbone of British
Imperialism”. This is true of every national TU bureaucracy, from the British TUC
to COSATU in South Africa. Without for a single moment neglecting our
internationalist duties, our main task today in our own class struggle is to
fight and pose alternatives to these treacherous misleaders. The building of rank
and file movements in the trade unions, the placing of demands on all those who
claim leadership of the working class, the relentless exposing of the centrists
who defend the left Trade Union bureaucrats is our central task in the class struggle.

As the Transitional Programme says: “In the struggle for partial and transitional demands, the workers now more than ever before need mass organizations, principally trade unions. The powerful growth of trade unionism in France and the United States is the best refutation of the preachments of those ultra-left doctrinaires who have been teaching that trade unions have “outlived their usefulness.”

We therefore reject totally any suggestions that the trade
unions have become simple agents of the capitalist state; that Trotsky’s
Transitional Programme no longer applies in 2012, that we must seek to build
our own sect in isolation from the mass struggles of the working class.
We are as confident as ever that with a correct orientation to Imperialism
internationally, and to the class struggle domestically based on irreconcilable
opposition to the TU bureaucracy, our small international current will
undoubtedly find the ear of the resurgent vanguard of the international working class.

·  Defeat World Imperialism, finance capital and its agents in Syria and in every war!
·  The Malvinas are part of Argentinean national territory, defeat British Imperialism!
·  No reliance on Bourgeois nationalist leaders, even of the left variety like Chavez!
·  Only the International Working class can defeat Global Imperialism!
·  Build the World Party of Socialist Revolution!
·  Forward to the Liaison Committee for the Fourth International! 
Liga Comunista—Brasil
Tendencia Militante Bolchevique—Argentina
Socialist Fight—Britain
1 May 2012

Workers Power Conference 2012: Divisions, Expulsions, Appeals And Split – The VOAG Investigates.

Workers Power Conference 2012: Divisions, Expulsions, & Appeals – The VOAG Investigates. 

Workers Power, a small communist group had its conference over the weekend. The conference was dominated be factionalism and division. Two people were expelled, and although as yet there have been no formal splits, resignations from the National and Political Committees surely herald one in the coming days.

The conference began on Saturday 24th, March with two members formally appealing against their expulsions. In true Weekly Worker style, the VOAG (Voice Of Anti-Capitalism in Guildford) publishes the first of the two expulsion appeals – Delivered to the conference as a speech.    

Bureaucrat Expulsion
I went to two meetings in Manchester where I met with half a dozen people from the RSO, Socialist Fight and others. There were two subsequent meetings in Manchester, but neither I nor Cde B. attended them.

Like all members of Workers Power, I attend meetings organised by a number of different groups. I didn’t consider my attendance at this meeting any different than attending an SWP or SP meeting or indeed holding discussions with local Anarchists or anti-cuts campaigners.

There was a variety of attitudes regarding what might be achieved by the discussions. Opinions ranged from formalising a new group to continued informal discussions. I made it clear that my interest in the meetings was from within the framework of an Anti-Capitalist project

I recall prior to joining Workers Power, speaking to the 2009 Anti-Capitalist event. I told the conference:”What we really want is local groups, we have to come together at a local level because we don’t believe that political groups are capable of achieving a meaningful unity on a National basis”. “An Anti-Capitalist Party must be built from below, as an umbrella organisation connecting local Anti-Capitalist groups with the flexibility and freedom to react and adapt to local conditions”.

“However “, I added: “The Anti-Capitalist Party was not a replacement for existing groups, but a way for existing groups – along with non-aligned activists and anti-cuts campaigners – to work together” It was the feeling of the Surrey United Anti-Capitalists, “that a federal approach to a new Anti-Capitalist Party may provide the break-through to a successful ‘unity project”. This continues to be my belief. It is surely imperative to maintain ideological coherence by struggling for a clear programme via democratic centralism, a paper and our identity.

Late in the evening before the NC meeting in January, I received a phone call from Cde B. He told me he had received an email from the NC regarding the meetings inManchester. He forwarded an email to me, which had been sent from Simon Hardy to the members of the NC. The email contained correspondence between Cde B. and Gerry Downing. The emails addressed issues that arose out of the Manchester meetings and included a discussion about what kind of an organisation, if any, might arise out of them.

I too have had similar discussions. If the Anti-Capitalist Party is to be a Party of the working class, it must encourage the entire labour movement to sign up- and be a forum where theories and practices are put to the test. As Richard Brenner asked rhetorically in Workers Power 341, (Winter 2009): “Do we say that we want it to be a pluralist party? We want a democratic party in which everyone can say what they think. But another feature is that we want to win the argument in the party for revolution”.

It should be obvious that winning the argument for revolution requires a functioning group, faction or caucus to consistently argue for revolutionary Trotskyist politics inside the Anti-Capitalist project. Only Trotskyism has the programme that can defeat and replace the existing leadership of the working class by the method of the transitional programme. Bringing down the government and leading the working class to a socialist future.

I was aware that discussions were continuing between the participants of the Manchester meetings. Naturally, I too discussed these meetings. However, neither I nor Cde B. participated in the e-group where the emails Simon presented to the NC originated. Indeed, I didn’t know of the existence of the e-group.

Simon Hardy was leading the proposal for my expulsion. No accusations regarding a breach of discipline were leveled against me. Simon’s sole charge was that I “attended a meeting of a group hostile to Workers Power and the Anti-Capitalist project”.

My answer to Simon was, and still is: “that we all attend meetings with groups hostile to Workers Power. However, I didn’t discuss or impart any privileged information regarding Workers Power and I don’t believe Cde B. did either”.

I must add to this now, that Simon is wrong regarding the caucus’ hostility to “Anti Capitalism”. It is my understanding that Socialist Fight, and the other participants in Manchester, with the exception of the RSO, were in favour of joining an Anti-Capitalist project.

Cde B. may have made references to divisions in Workers Power, but I do not believe any details beyond what was in the public domain, were ever discussed. I do not accept Cde B. or I broke discipline or any democratic-centralist principle.

Cde B. has consistently been one of the most active members of Workers Power inLondon. He is well known and respected for his work within the GRL. He has been involved in numerous campaigns, the electricians and bus drivers’ disputes being recent examples. Billy is also the most consistent recruiter. There are people in this conference today that Billy either recruited or introduced to Workers Power. Indeed, I believe it would be foolish for any rump that may continue after this conference not to actively recruit Billy to it.

No, I think it is obvious to us all that the real splitters are those who have finally broken cover at this conference to propose liquidation. It is they who have been undermining Workers Power, and as we shall see – in their rush to promote their vision of an Anti-Capitalist formation – have already broken from democratic centralist methodology. Far from seeking to split Workers Power, Cde B. was looking for ways to save its politics and programme, the very reason Cde B. and I joined the group in the first place.

Libya
The first major retreat from the programme was over Libya. Unlike the majority of Workers Power, I saw no basis to believe that a popular or progressive uprising was unfolding. Indeed, behind the headlines there was plenty of reason to assume the opposite. Whilst Workers Power rapped their support for the NTC in the flag of Permanent Revolution, I felt those same arguments correctly applied to the forces supporting Gadaffi.

The most disturbing aspect of Workers Power’s support for the NTC was that the NTC was openly courting the patronage of the imperialist powers. It even promised western companies “preferential treatment” in what amounted to another arms for oil deal.

Leon Trotsky, “On the Sino-Japanese War”, wrote: “The Trotskyists, they say, ‘want to serve Chiang Kai-shek in action and the proletariat in words’. To participate actively and consciously in the war does not mean ‘to serve Chiang Kai-shek’ but to serve the independence of a colonial country in spite of Chiang Kai-shek. And the words directed against the Kuomintang are the means of educating the masses for the overthrow of Chiang Kai-shek”. “You cannot advance Imperialism’s victory and the victory of the working class at the same time”.

The leadership’s justification for their Libyan position was in the name of democracy and abstract liberal freedoms. In the early days of the conflict, I questioned the leadership about the lack of reliable evidence substantiating claims that it was a genuine popular uprising. Where was the general strike? Where were the mass demonstrations? In terms of numbers, it appeared that the rallies in support of Gadaffi were always larger than NTC organised events. Indeed, apart from a couple of small demonstrations, the only forces that the NTC commanded were rag-tag militias backed up by a few tribes and foreign interventionists”.

I find it Ironic that I’m appealing my expulsion, when those that are most keen on it are seeking to dissolve Workers Power anyway. It appears I am accused of breaking democratic centralism. However, it is my feeling that democratic centralist discipline broke down in WP some months ago.

The paper has ceased to be a coherent representation of the group. Under Simon Hardy’s editorship the paper has become the arena for internal differences between an old guard, and a middle class clique, running to the right and away from the working class. Their duplicity and dishonesty is exposed by their inconsistent and ever rightward stances in the paper.

Occupy – The 99%
With regards to the Occupy movement: Sceptical comments such as “the 1% as they have been called by the occupiers”. Criticisms such as “[occupy’s] limitation of always talking about “the people”. And calls for “discussions as to who constitutes the main agency of change”. (November’s issue of WP) have disappeared from the pages of WP.

Such comments and criticisms have been gradually replaced by a populist, un-critical support for the Occupy movement. And has led to a banner reading “We are the 99%” on the top of the South London Anti- Capitalist Network blog.

In contrast, on the WP blog last week, Dave Stockton, referring to ‘Occupy’ notes the: “necessity of working class direct action –that is, strikes – seemed to escape the more doctrinaire horizontals”…”In fact horizontalism- is an expression of layers and classes whose position in capitalist society gives them no natural unity: the lower middle classes, students, long term unemployed and intellectuals, who seek to escape cut-throat capitalist competition but at the same time feel collectivity, especially discipline imposed by a majority, an intolerable violation of their freedom”.

Compare that to March’s Workers Power, ‘Next steps for the Occupy movement’ in which Anton Solka writes “We are the 99% has brought the issue of class to the fore, there really is an us and them.”

Personally, I consider myself to be working class and not one of the 99%. My interests run contrary to many of the 99%. – And I would expect Workers Power to argue for class politics; warn of the dangers and Stalinist origin of popular frontism, and expose the contradictions within the 99% movement.

As with Libya, elements of Workers Power, with scant sources of information provided by the bourgeois media, has jumped on to the populist bandwagon of democracy and freedom. Support for the autonomist, environmentalist and horizontalist forces – those that are described by the clique struggling to break up our group as ‘New Left’ – may have temporarily grown, but there is nothing qualitatively new in Occupy. This ideology and methodology has been part of the political scenery for decades. The leaders of London’s Occupy are not just of the same milieu, but in many cases are the very same people that were on the peace camps and convoys of the eighties, on the road protests of the 90’s, and on the occupations and climate camps of the naughties.

Anti-Capitalism
As far as the Anti-Capitalist project goes; the Workers Power paper rarely repeats the same line twice. In February’s Workers Power article, “Labour in the Unions” Dave Stockton appeals to the unions to “put their money behind building a new fighting, Socialist Party”…”It must be a party whose aim is not to court the selfish individualism of the middle classes, but to lead the working class in a struggle for power”.

Simon Hardy writes in February’s paper “It is the battle to unite the anti–cuts movement, to create a new sense of energy and activism that UKUncut and Occupy exemplified. Although in the Editorial of the same month he writes: “In Britain, too, after an initial breakthrough, Occupy has reached a dead end”. Such is the retreat to the right, that even the name Anti-Capitalist is too radical for some in Workers Power. The group set up in Brighton is called the New Left Initiative.

In Conclusion
In conclusion, there are several common threads running through Workers Power at present.
In Libya WP elevated bourgeois democratic demands over the economic needs of the working class. With little information to support the position, WP opportunistically rode the wave of populism and supported the NTC. Its position sacrificed the security of the Libyan people, its welfare state, and its resources for democratic freedoms that will never be achieved and for the illusion of parliamentarianism.    

Again in the paper’s coverage of the Occupy movement and its 99% slogan, a faction of WP showed itself to be impressionistic. With little first-hand experience of the occupations, WP used second hand reports to analyse occupy. Here again elements in WP bent to populist sentiment and degenerated into uncritical support for the occupy movement. They sacrificed class analysis for democratic demands, popular frontism and horizontalism. As Dave Stockton said above: “These are the politics of the petit-bourgeois”.

It seems to me that the reason for the inconsistencies in the paper of late is not just the result of arguments on the PC, largely hidden from the membership. It is the result of a middle class clique in Workers Power looking for a way out and using Anti-Capitalism as their vehicle. Why else are they suddenly so enthusiastic about a project that’s been talked about for years. Why else would they be rushing headlong in to forming Anti-Capitalist groups before WP has decided the nature of this Anti-Capitalist project?

The rub, the elephant in the room, is finally exposed on paragraphs 20 and 21 of the draft proposal to the NC (included in the pre-conference IB.). Regarding Anti-Capitalism it says: “We will not declare a formal tendency or platform” – [But somehow] “will remain members of the League”. I don’t really think these people have thought this thing through. Does this clique really expect to reconcile plurality and democratic centralism within the same organisation? Or indeed, expect to remain members of the League, whose rules of affiliation insist on a regular paper. Read the rules of the League! You’re so gone. It’s these inconsistencies, and there are many, many, more, that make me realise the clique’s sudden enthusiasm for Anti-Capitalism is an unprincipled retreat into petite-bourgeois acceptability. We’re lefties, but harmless, and oh so intellectual they tell their peers. After-all, they’re reaching that age.

A post-script: Today – 9th April
It’s just two weeks after the above speech was delivered to the WP Annual Conference. News is reaching the VOAG that Workers Power is splitting. The VOAG believes that it totally vindicates everything that the two comrades who were expelled told the conference.  It follows a complete breakdown in the democratic centralist principles professed by Workers Power, mentioned above. Those of the ‘central tendency’ who claim to remain Leninists, saying they want to continue to build WP as a tendency in the worker’s movement, could have and should have put a stop to the machinations of the right-wing splitters long ago. Their refusal to do so shows their opportunism, and has led to this unnecessary impasse.  The right-wing, liquidationist splitters should have been expelled long ago for breaches of discipline and democratic centralism. The fact that they were not proves the degeneration and right-wing, petite-bourgeois trajectory of the entire group.