Archives for category: Social Criticism

Remember back in the day when you would get your hand cut off for stealing? Or how about having your limbs ripped off for murder? Or publicly hanged for basically any reason? Life used to have a lot civic sadism in it, didn’t it? Whatever happened to that? It’d be nice to think that we’ve become more civilized, that we’ve realized visceral punishment is not longer acceptable, but according to Michel Foucault in his book Discipline and Punish, we’ve just gotten better at introducing mechanisms of control. We no longer need to torture people because we’ve learned that it doesn’t actually work all that great for keeping the population in line; what’s far more effective is constant surveillance. What deters crime isn’t any threat of punishment, it is the certainty of being caught.

Foucault describes the Panopticon, originated by Jeremy Benthem, as the ideal mechanism for social control. “It had to be like a faceless gaze that transformed the whole social body into a field of perception: thousands of eyes posted everywhere, mobile attentions ever on the alert.” However, the Panopticon is not just a method of ever-present observation, it also has to veiled. “This power had to be given the instrument of permanent, exhaustive, omnipresent surveillance, capable of making all visible, as long as it could itself remain invisible.”

Imagine the Eye of Sauron, but wearing reflective sunglasses so you could never see when the eye was actually looking at you. The Orcs of Mordor, knowing full well the expectation on them to behave in a certain way, would instinctively conform to those expectations if they felt an eternal gaze resting on their shoulders, but also never knowing if that gaze has left them. That ambiguity, mixed with the certainty that observation is always possible, creates an unease in the mind that makes conformity to social rules simply the most comfortable choice to make.

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Artist’s Representation

The dominant method of punishment has evolved from simply focusing on the body of the perpetrator to focusing on their soul. The Panopticon creates “a permanent account of individuals’ behaviour” to shame them, to degrade them, and to isolate them.

Now of course, the Panopticon is useless if the rules aren’t understood. Constant, unrelenting judgement needs to be a lifelong process enforced by those who hold the current power. “It is not the beautiful totality of the individual that is amputated, repressed, altered by our social order, it is rather that the individual is carefully fabricated in it, according to a whole technique of forces and bodies.” The ideal of the Panopticon is universal surveillance from birth, where the comfort of conformity molds our personalities before we even have the opportunity to develop genuine autonomy. “The ideal point of penality today would be an indefinite discipline: an interrogation without end, an investigation that would be extended without limit to a meticulous and ever more analytic observation, a judgement that would at the same time be the constitution of a file that was never closed, the calculated leniency of a penalty that would be interlaced with the ruthless curiosity of examination.” Today, that indefinite interrogation exists on a global scale without controversy.

Today, we no longer require a sovereign gaze to hold us to account with our lives underneath a microscope. We have the technology to discipline ourselves under a new, social gaze, one that we submit to willingly. We put every aspect of our selves onto social media, to endure the judgment of the unrelenting, ever-present gaze of our peers.

Those who have grown up under the Digital Panopticon suffer under its gaze far more than those who developed autonomy outside of it. In the UK, polls have shown that social media leads to increased feelings of inadequacy and anxiety in those aged 14 to 24. Girls especially, driven to focus on their image by other social pressures, buckle further under the social gaze as they strive for perfect conformity; the biggest internet worry for 35% of girls aged 11-21 is comparing themselves with others.

We are ever-examined, ever-judged, ever-molded by the expectations of others, and we will exist under this social gaze for as long as the internet holds out. New cultures of shame have arisen. New methods of bullying and harassment follow us wherever we go; the Digital Panopticon is inescapable. And we love it. We embrace it as modern human connection, seeming to forget that we block out all the humans around us when we focus on an inert, lifeless screen. Who hasn’t edited a thought to avoid controversy? Or customized their photo albums to present a unified, perfect presentation of what is expected? We’ve put ourselves under ambiguous, yet constant surveillance, without the intervention of any elite group, simply because the technology is there. We’ve given up our souls to be up to date.

Big Brother is obsolete. We are our own oppressive regime.

For full effect, listen to this as you read.

In the West, most people see communism as a failed social enterprise, relegated to the dustbin of history after its atrocious implementation during the 20th century. People look at the oppressive Stalinist regime, the brutality of the Maoist revolution, and the devastation of Pol Pot, and argue that while it works nicely on paper, communism is far too appalling, evidenced by precedent, to be taken seriously in any kind of discussion for the future.

Of course, no one seems to know what communism actually means. People use the term “cultural Marxism” to denounce pretty much anyone on the left that they disagree with, since the term is vague to the point of meaninglessness, making it easy to apply. It boils down to modern day McCarthyism against groups of people who probably don’t even identify as Marxist at all. People associate communism and socialism with welfare spending, and Big Government interfering in the economy, staying the invisible hand. In actuality, socialism is the equivalent of industrial democracy, and means that workers run their businesses as a collective, rather than under the autocratic rule of a monarch. Engels actually wrote that once socialism was in place, there would be a “withering away of the state” as it became obsolete, with people becoming more and more involved in the maintenance of their own communities. Communism, once realized, doesn’t involve Big Government at all, and is actually libertarian in principle. The difference is that power is diffused among the people, rather than maintained in tyrannical, non-governmental structures as in contemporary libertarianism. For the record, government interference to guide the economy is called Keynesian Economics, and is responsible for such things as FDR’s New Deal which incidentally brought the Americans out of the Great Depression. Unfortunately, this misinformation isn’t just propagated by the neo-McCarthyists on the Right, since Bernie Sanders, who essentially promotes New Deal-styled policy ideas, proclaims himself a socialist. Not to say that they’re bad ideas in the current economic and political climate, they’re just not socialist.

What separates communism from anarchism (or libertarian socialism, if you prefer), is the method of implementation, and here is where the problems start. Marx, Engels, and Lenin advocated the “dictatorship of the proletariat” which is the transitional state between capitalism and communism. In order for the transition to be successful, there must be centralized power which enforces the new ideological system, as outside forces will continuously threaten the newly established way of life. They give the example of the Paris Commune, which showed promise as a communist paradise, but was overthrown by hostile capitalists not long after its implementation. Had the Commune bolstered its power to enforce its ideals more effectively, it could have survived. Thus, the necessity of centralized power. Of course, once the threats dissipate, the state will allegedly wither away, but the anarchists believed that oppressive power is oppressive power, regardless of who wields the stick of oppression, be it the proletariat or the bourgeoisie. The anarchists wished to abolish all structures of power at the outset, without resorting to authoritarian methods to do so.

If the USSR never actually achieved full communism (a stateless, democratically organized society), and never even implemented any socialist initiatives (democratically organized businesses), how did it becomes the scapegoat for the so-called even-minded critiques of those doctrines? The blame mostly rests on the shoulders of the “liberal media” that has been propagating the capitalist imperative for decades.

Noam Chomsky and Edward Herman published possibly the first thoroughly researched look at what has now become Fake News, in their book Manufacturing Consent. In it, they look at how the media portrays the objectives of capitalist elites as morally honourable, while demonizing those who disagree with the accepted model. For example, everyone knows about the Killing Fields of Cambodia, they even made a movie about it, and everyone knows that Pol Pot and communism in general are responsible for all those deaths. What is less known is that from 1969 to 1973, the Americans had been bombing Cambodia, creating a death toll comparable though slightly less than the numbers of dead under Pol Pot, and then after the Vietnamese ousted Pol Pot’s regime, the Americans covertly supported the Khmer Rouge since Vietnam was seen to be the worse evil of the two. When measuring outrage against atrocity, context is important.

For additional context, there is also the Indonesian genocide of the East Timorese which happened concurrently to the Cambodian one. The difference between the two genocides was that the Indonesian government was being supplied by the Americans, and were slaughtering those with left-leaning principles. Media outcry could very easily have ended the genocide, given America’s involvement in its process, but the outcry never happened, and many of those involved in the massacre are still a part of the contemporary Indonesian government. There was actually an independent film documenting the effects of the genocide today, The Act of Killing (2012), but its accusations of US complicity were pretty much ignored.

Chomsky and Herman give many more examples, such as media comparisons between a priest being killed in Poland and four religious American women killed in El Salvador. Or the media’s attempt to pin the assassination attempt on the Pope onto Soviet communists, ignoring all evidence to the contrary. Their criticism of the media’s portrayal of the Vietnam War, commonly associated with media hostility to power, is that the media decried American casualties, and American blunders within the war, but it never criticized America’s right to intervene militarily in foreign nations, nor the devastation wrought to the Vietnamese. Similarly today, the legitimacy of the War on Terror is simply assumed, and weeping over American casualties and condemning certain methods remain the only viable criticism. The deaths of Middle Eastern civilians are basically shrugged off.

Capitalist propaganda is why we associate Russian Gulags with communism, but not the Western assassination of the democratically elected leader of Iran, Mohammad Mosaddegh, in 1953 with capitalism. Mosaddegh was trying to limit the powers of Western oil companies in his country while trying to keep the profit derived from his nation within his nation, and was killed for it. That’s not capitalism. Or the Great Bengal famine, when the British East India Company implemented crop policies that reduced the production of edible crops for those that were more viable on the international market. The food shortage that erupted resulted in the deaths of 10 million people. Again, not the fault of capitalism. Donald Trump today wants to reinvigorate the Afghanistan war, instate an American Viceroy, and claim ownership of Afghan mineral deposits as compensation for the 16 year war that America started. Using war, death, and destruction to enrich resource-driven oligarchs could never be categorized as a staple of capitalist doctrine. Those who denounce Venezuela as a failed socialist state ought to maintain that Haiti, the Philippines, Guatemala, Chile, Iran, and many, many others should be capitalist utopias due to the intervention into their politics that emphasized private power over public ownership. A system where the ultimate goal is profit at any cost could never result in anything terrible. But it does, obviously, since that doesn’t make sense at all. Communism at least works on paper.

Where does propaganda end and reality set in? The USSR, Cambodia under Pol Pot, and Maoist China all resulted in terrible atrocities, and that is something that no one will deny. But are they appropriate examples of communist principles in action, or even socialist ones? If you are going to criticize socialist states, there are examples where the ideal was realized. Israeli Kibbutz, starting before Israel was even a thing, are socialist communities that still flourish today. Catalonia, Spain, prior to Franco’s attempt at fascism, was a successful anarchist society. It was even described with reverence by famed author of Animal Farm and 1984, George Orwell, in his book Homage to Catalonia. Orwell, being an ardent socialist, was quite fond of the experiment. The Diggers in 17th century England are another example. Today, Marinaleda, also in Spain, admits to being a successful communist utopia, and economically speaking, far surpasses the surrounding cities which gives credence to its claim. There are certainly criticisms that exist of these places; the Kibbutz are mired in Judaic and Israeli cultural/political intrigue, there are few opportunities for ambition in Marinaleda, and the Diggers and Catalonians were wiped out by their ideological opponents (Is being wiped out a criticism? Marx thought it was, but perhaps these examples exist better as a condemnation of an ideology, ironically driven by competition, that cannot abide competition. Fukuyama’s End of History is essentially the monopoly of a system that claims such a development is a destructive failure).

We shouldn’t dismiss misunderstood ideas without proper analysis, and we shouldn’t read Animal Farm and assume that the solution is to leave Mr Jones in charge. Communism is certainly associated with a sordid history, but how much of that is reality and how much is propaganda? How does it fare against the reality and propaganda of capitalism? There are reasonable precedents that we can learn from without being blinded by the grotesque theatre of the common strawmen. We don’t have to strive for an anarcho-communist utopia, but neither should we dismiss it out of hand.

The 1% get a lot of flak. They’re told that they ought to pay for all the world’s problems. They need to pay so that lazy poor people can continue to be lazy under the luxurious welfare system. Socialism means that those who earn their money have to pay for those who don’t. The current liberal media demonizes wealth, suggesting that even heaven is out of reach for the 1%, comparing it to being equally likely as passing a camel through the eye of a needle. Oh wait no, that was Jesus.

Before Jesus was Plato, who believed that the corrupting influence of wealth ought to be excluded from leadership. His Guardian class would be isolated from any form of money, to prevent greed tainting their decisions. Aristotle after him declared that inequality of wealth prevented the function of democracy, though not in the traditional left-wing sense. He believed that if a minority hoarded the wealth, then the majority poor would overthrow them. Since revolution is a bad thing, Aristotle suggested wealth redistribution to avoid the potential for a disastrous calamity. Machiavelli too saw that there is an issue with an unrestrained bourgeoisie, and noted that the aristocracy is always inclined to amass more fortune, whereas the common people simply want to live their lives. Given this observation, a government is necessary to mediate between the two classes, lest the one exploit and oppress the other unduly.

Looks like the rich have been considered assholes long before even Marx got around to taking a stab at condemning them. So why are people so mean to the 1%? What have the rich ever done?

Since I don’t really have any sources for Biblical times to see the deeds of the rich with which Jesus disagreed so much, I’ll use modern examples. Like the Bhopal disaster of 1984! A pesticide plant exploded in Bhopal, India, which killed thousands and injured hundreds of thousands. It’s considered the world’s worst industrial disaster, and is still impacting the area today, since, you know, chemicals exploded everywhere. The most likely reason for the explosion is the same one that caused the Deepwater Horizon explosion which inundated the gulf of Mexico with a gigantic oil spill: cutting corners to save money. Now, Union Carbide, the corporation who owned the pesticide plant, says that it was sabotage, but then in the subsequent legal suit, it paid $120 million more than the plaintiff against them said would be fair, despite the alleged mountain of evidence dismissing them of any wrong doing. Rather than face the courts of India, the CEO of Union Carbide, after having been arrested in Bhopal, was immediately bailed out and smuggled out of the country with the help of the Indian government. Despite being charged, he never returned to India.

To return to Machiavelli, average people usually try to buy sturdy, long-lasting equipment because they know it’s cheaper than constantly replacing things in the short term. Of course, blatant poverty precludes that kind of financial managing, but BP and Union Carbide are not exactly begging mendicants. However, any kind of expenditure for the safety of the population or the environment gets in the way of the largest profit possible, so fuck it, right?

Foxconn, an electronics factory in China, had a suicide problem. Workers would routinely hurl themselves from the roof since their jobs were essentially sweatshop labour. After a huge media outcry, since Foxconn produces America’s iPads, Foxconn decided to make new employees sign a waiver saying the company would not be blamed if they decided to kill themselves, and then they put up nets to catch any falling bodies that had decided that risking literal hell is worth fleeing Foxconn’s metaphorically hellish conditions. The aristocrats, always trying to get more, stoop to these levels in order to do it.

Normal people are actually making less and less money. Real wages have stagnated since about the 1970s, even though workers are producing significantly more. It’s pretty stark when you look at it:

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With globalization driving down wages, the decline of unions, increased automation, and other factors putting workers into a tailspin toward oblivion, the rich are celebrating. Flexible labour markets, which basically means part-time shift work with no benefits or job security, are touted as the necessary requirement to economic growth. The argument goes that if a person isn’t tied down, they can follow work wherever it goes, tramping across the country in a boxcar, asking in at every town if work is available; you know, like back during the depression. This is great for businesses because it means that there will always be new workers, and they’ll never have to pay them very much. It’s great for workers too because everyone is always losing their job, so if you’re unemployed, certainly a new opportunity will present itself soon! I mean, if a worker wants to start a family, settle down, and, you know, live, well then I suppose a flexible labour market doesn’t really help them there.

You remember slavery? Terrible thing. Interesting enough though is that plantation owners fed, clothed, and sheltered their slaves since the slaves obviously couldn’t afford to do those things on their own, being that they were, as mentioned, slaves. When slavery ended, business owners realized that they could actually pay their employees less than would be required to keep them alive, and then simply blame them for their poverty if they didn’t make enough money to provide for themselves. This is why the term “living wage” gets thrown around in reference to the “minimum wage”, since ideally businesses should put in at least as much effort into keeping their employees alive as slave owners.

Workers obviously try to fight back every now and then. Unions are a thing. Civil rights groups are a thing. People notice when they’re being fucked over, and propaganda can only go so far. Except the rich fight back, and they’re the ones with all the money. During the early 90s, Caterpillar employees went on a few strikes. After the first strike, Caterpillar Inc. started making a bunch of money, and rather than use that money to improve the conditions of its already frustrated workforce, it built excess capacity factories abroad. The next time the workers went on strike, Caterpillar could continue producing their wares in the areas it had built new facilities, thereby allowing them to ride out the strike while the workers obviously could not. The factories were not built because there was any increased demand, they were built so that the corporation could crush dissent in its workplace. This is why free trade agreements are so popular among the ownership class: it’s a lot easier to move capital around than it is labour, so companies can set up shop wherever is easiest for them to make money, and then if conditions become too difficult, move again to another place starved of employment. Labour wars are wars of attrition, and the system is rigged in the favour of the rich.

Not content with simply allowing the rigged system to continue its merry course, the rich actively try to rig it even further. Lewis Powell, a former president of the Chamber of Commerce (a corporate lobby group in the US), wrote a memorandum in the early 70s that basically stated that the woe-begotten rich, who have never had any influence over how the country is run, ought to do more to influence policy. Powell was mad because consumer advocacy groups were complaining that car manufacturers and cigarette companies were knowingly murdering their consumers, and people were getting pretty upset over it, and were trying to change the way businesses were run. According to Powell, it’s totally fine to knowingly sell people death traps, you can even lie to them about the risk involved. If you try to change things though, and, you know, avoid being literally killed by corporate greed, well then you’re going to get the full force of the rich man’s power coming down on you. Powell’s memorandum focused heavily on influencing educational institutions, not just university students but children too, and sought ways within them to inculcate the beauty and magic of capitalism. Powell was later appointed a Supreme Court judge, and since the memorandum, universities in particular are now run like businesses with an emphasis on profit over education. Students are now loaded with over a trillion dollars of debt, and what better way to make them succumb to capitalism than with the imposing threat of debt looming over their heads?

Now, #NotAllRichPeople is an important distinction to make. I’ve been making generalizations this whole post for the sake of audacity, but the reality is that a lot of rich people are decent human beings. Identity politics should not enter into a legitimate discussion on class, but this is a blog, so I’m allowed a few liberties for the sake of panache. However, the #NotAllRichPeople is a useful comparison, since even the most ardent #NotAllMen advocate wouldn’t suggest that we abolish rape laws. Think of Glass-Steagall being repealed which contributed to the 2008 global financial meltdown. Think of the subsidies that governments bequeath to the already super rich. Think of how cutting social spending to reduce taxes is basically getting poor people to pay so that the rich don’t have to (If a program gives 100$ for a bus pass to the poor, and that program gets cut to lower taxes, that means the poor person now has to pay the $100 that the rich person gets back). Inaction against oppression leads to the same outcome as condoning it, and political participation, especially by the wealthy, goes a long way. Not every company is a Caterpillar, a BP, or a Union Carbide, but the complicity of silence allows these companies to behave as they do.

Post-script: What about doctors, lawyers, and others who aren’t business owners? Though not directly responsible for the same catastrophes as corporations, their role in wealth redistribution is still vital. Now, you might think, a doctor earned their position without exploiting anyone, why should they have to pay more taxes? Well except the term “earn” is debatable. University professors have put in just as much time and money into their education, but live in relative squalor. Artists have usually dedicated their entire lives to their craft, and make even less. Wealth is based not on any individual achievements or efforts, but on social demand. Society says doctors are more important than professors and artists, so they get paid more. The distinction is arbitrary. The perfect example is motherhood. Despite popular belief that motherhood does not have a salary attached to it, it does, but it only presents itself very rarely: divorce courts… maybe not so rarely. While mothers perform many traditionally paid roles (nurse, maid, cook, chaperone, teacher, counselor, social worker, etc.), they don’t get paid for them until they leave their husbands, and then they get approximately half of his earnings. Her economic value as a mother is based entirely on the man she gets lumped together with. Like I said, arbitrary. And before you say that nurturing is natural to women, and that’s why they don’t receive traditional compensation, let me remind you that providing is allegedly naturally male. If natural behaviours don’t merit pay, then things like farming and house building shouldn’t be paid either. Since wealth is arbitrary, redistribution becomes much more palatable, even for doctors and lawyers.