He was … “a friend and partisan of all good causes, always ready to circulate a petition, help out a collection or get up a protest meeting to demand that wrongs be righted. The good causes, then as now, were mostly unpopular ones, and he nearly always found himself in the minority, on the side of the under-dogs who couldn’t do him any good in the tough game of making money and getting ahead. He had to pay for that […] but it couldn’t be helped. [He] was made that way, and I don’t think it ever entered his head to do otherwise or live otherwise than he did.
“That’s just about all there is to tell of him. But I thought [...], that’s a great deal. Carl Sandberg said it in this way: ‘These are the heroes then – among the plain people – Heroes, did you say? And why not? They gave all they’ve got and ask no questions and take what comes to them and what more do you want?’ “ – James P.Cannon (The Militant, June 1947)
I’ve just heard that Tom Cashman is dead.
His daughter, Ruth, got in contact to say:
My dad died yesterday. Though he had differences [...] he considered you all comrades.
We will send round details of the funeral once it has been arranged.
“For forty-three years of my conscious life I have remained a revolutionist; for forty-two of them I have fought under the banner of Marxism. If I had to begin all over again I would of course try and avoid this or that mistake, but the main course of my life would remain unchanged. I shall die a proletarian revolutionist, a Marxist, a dialectical materialist, and, consequently, an irreconcilable atheist. My faith in the communist future of mankind is not less ardent, indeed it is firmer today, than it was in the days of my youth…”
Leon Trotsky — the Last Testament of Leon Trotsky, Mexico, 27 February 1940
Tom had been ill with a brain tumour for a couple of years, so at one level his death is not a shock.
But Tom’s mental and physical strength meant that he’d hung on for much longer than would normally have been the case.
Not necessarily a good or merciful thing, but there we are.
I’ll write more about Tom shortly.
But for now, I’d just like to say:
He was about the finest and most principled person I ever knew.
He introduced me to real socialist politics.
He understood the interaction between trade unionism and socialist politics.
He – together with Graham Stevenson, who had completely different politics – devised the plan that kept union organisation intact on London buses after privatisation.
He was the voice of political sophistication and Marxism on the T&G -going into -Unite Executive, while he was on there.
Best wishes and solidarity to Ruth, Johnnie and all Tom’s friends, comrades and family.
I’ll write more soon.
By Dale Street (first published by Workers Liberty)
Sam Williams has written 16,000 words to claim that Russia is not imperialist, even when its tanks are rolling through other nations.
He describes the old Stalinist states “the former socialist countries of the Soviet Union and Eastern Europe.” In those days there was “no true Soviet imperialism”, claims Williams, because “wealth was not accumulated in the form of capital, and therefore not in the form of finance capital — there was not a single kopeck of finance capital.” Any other view is down to “imperialist Western propaganda and its bought and paid-for historians.”
And Russia retains its non-imperialism even after it has unambiguously reverted to capitalism. “Has the military-feudal imperialism of pre-1917 Russia been restored?” asks Williams. No, it’s not feudal. (But it was not the feudal residues in Tsarist Russia which made Marxists of the time classify it as imperialist. It was its domination and exploitation of other nations).
“What about a modernised Russian imperialism based on the rule of monopoly capitalism and finance capital?” He rejects this argument as well: Russia is “very poor in finance capital. … (Therefore) today’s Russia is very far indeed from becoming an imperialist country.”
This is really just a re-run of Williams’s denial of Stalinist imperialism. There was no finance capital in Stalin’s USSR, and therefore no Stalinist imperialism. Today’s Russia is “very poor” in finance capital, and therefore there is no Russian imperialism.
However, Williams’s equation of “imperialist” with “rich in finance capital” obliges him to classify Taiwan, Ireland, Norway, Sweden, Finland, Iceland and New Zealand as imperialist powers. Read the rest of this entry »
Reviewed by Hans G. Despain in Marx & Philosophy Review of Books
Capital in the Twenty-First Century
The Belknap Press of Harvard University Press, Cambridge MA, 2014. 696pp., $39.95 / £29.95 hb
About the reviewer
Hans G Despain
Hans G Despain is Professor of Economics and Department Chair at Nichols College, Massachusetts. He encourages your correspondence: email@example.com
Capital in the Twenty-First Century is a most impressive book that deserves great attention. Piketty insists that social scientists generally, and economists in particular, must confront and examine “facts” (574-5). This is what he sets out to do in his momentous nearly 700 page text.
The title suggests the book may be offering homage to Marx’s nineteenth-century Capital. Let us be clear from the beginning it is not. Nonetheless, this book will be appreciated by Marxian political economists, while at the same time a frustratingly theoretical disappointment.
Piketty’s book is nothing short of revolutionary in establishing flows of income over time. He establishes that there is a tendency toward the hyperconcentration of wealth, and the rise of a new “supermanagerial” class (315-21). Piketty leaves no doubt that it is class that matters and structural “class warfare” predominates in twenty-first century capitalism (246). Crucial to Piketty’s studies of capitalism is that there exist no economic laws determining distribution of income and wealth (274, 292-4, 361-4). This is an enormously important point, and a return to classical political economy with a vengeance, especially to Marx whereby distribution is a function of series of institutional power relations, rooted in production relations. These summaries will surely, and should, excite Marxian social theorists. However, Piketty’s definition of capital as a financial measure of physical equipment, money, financial assets, land, and other valuables will discourage Marxian social theorists. I will come back to these crucial points.
The primary problem with the book is an underdeveloped social theory and normative philosophy. Consequently, Piketty’s policy recommendations are impressively anemic and aimed at perpetuating exploitation of the economically vulnerable populations. In the end Piketty wants to take the ‘hyper’ out of hyperexploitation and reestablish good old-fashion exploitation with higher minimum wages, taxes on capital, progressive income tax, and limits on inheritance.
With emphasis, Piketty defends the strengthening of the “social state” or the historical development of public education, healthcare, social security, unemployment compensation, and income support for the poor (471-92). Moreover, he maintains that deficits are not bad in-and-of-themselves, but must be spent wisely and should not be paid for with fiscal “austerity” but by means of central-bank-generated-inflation and/or a tax on capital (540-70). This defense of the “social state” and federal deficit pushs Piketty into the area of (political) philosophy, social ethics, and morality. Piketty is well-aware of this (479-81). He recognizes that the so-called “science of economics” is more accurately political economy that generates enormous normative philosophical implications (574).
This gets well ahead of our story and the details of Piketty’s book. The essence of the book is remarkably straight forward and is intended for a popular audience. Piketty brilliantly succeeds on this account and should be duly praised. The essential argument is that capitalistic economic growth inevitably slows. As the rate of economic growth diminishes, the past accumulated “capital”/wealth gains in importance (233), and indeed allows past wealth “to devour the future” (378). Piketty calls this a “fundamental law of capitalism” (166).
This fundamental law of capitalism means that the “return on capital” (r) is greater than the economic growth (g): r > g. As a prosperous and industrialized capitalist economy begins to stagnate, past wealth becomes more important and powerful and inequality begins to increase rapidly (572). Thus, one of Piketty’s main goals “is to understand the conditions under which such concentrated wealth can emerge, persist, vanish, and perhaps reappear” (262).
According to Piketty, the primary mechanism (25) causing inequality is the fact that the rate of return on capital is 3 to 5 times greater than the rate of growth (233). Thus, the structural tendency of capitalism toward stagnation and 4-5% rate of return on capital means that markets and competition do not reduce inequality (370). It is in this sense that there is a “logic of accumulation,” based on the divergence between the rate of return on capital and economic growth (22-7), that accounts for the very high concentration of wealth throughout capitalist history (377).
By Camila Bassi (at Anaemic On A Bike)
“[…] Orientalism was ultimately a political vision of reality whose structure promoted the difference between the familiar (Europe, the West, “us”) and the strange (the Orient, the East, “them”).” (Said, 43)
Edward Said’s book Orientalism (1977) is a retort to his conceptualisation of a dual camp schema of the world called Orientalism, which effectively inverts this dual camp and with a method devoid of class politics. He opens his book with a quote by Karl Marx:
“They cannot represent themselves; they must be represented.”
The tone is thus set for a necessary antidote to a paternalistic and patronising Western system of political representation and domination, of which Marxism is an inevitable part.
Said attributes Orientalism to three interdependent meanings: firstly, the academic discipline of Orientalism and its research on the Orient and the Occident; secondly, a particular style of thought that differentiates, ontologically (on the nature of being) and epistemologically (on the theory of knowledge), ‘the Orient’ and ‘the Occident’; and finally, commencing from around the late eighteenth century, the corporate institution that deals with the Orient “by making statements about it, authorizing views of it, describing it, by teaching it, settling it, ruling over it” (Said, 3). With this threefold definition in mind, Said reviews Orientalism as a Western-style discourse employed first by British and French imperialisms and later by US imperialism, to dominate, restructure, and have authority over the Orient.
Orientalism is seen to be heavily imbued with geography, that is, imaginary spatial prejudices infused with power and exploitation, and a Western-centric notion of development and progress. Said goes as far as describing Orientalism as a delusion of exaggerated self-importance:
“Psychologically, Orientalism is a form of paranoia, knowledge of another kind, say, from ordinary historical knowledge. These are a few of the results, I think, of imaginative geography and of the dramatic boundaries it draws.” (Said, 72-73)
This paranoid form of knowledge, Said argues, ennobled British, French, and later US imperial projects:
“The important thing was to dignify simple conquest with an idea, to turn the appetite for more geographical space into a theory about the special relationship between geography on the one hand and civilized or uncivilized peoples on the other.” (Said, 216)
Thanks to the Guardian (and how often do we say that here?) for reminding us of this remarkable Mickey Rooney performance from 1935:
The Graun even manages to find a Karl Marx connection;
In 1935 the late Mickey Rooney played Puck in Max Reinhardt’s movie of A Midsummer Night’s Dream. Critical opinion was mixed – as it was for the audacious casting of James Cagney as Bottom. But, in his indomitable way, Rooney captured the manic mischief of a character who has one of the Bard’s great lines – “Lord, what fools these mortals be” – and who should be taken more seriously than he sometimes is. Shakespeare’s is only the most famous incarnation of one of English folklore’s great creations, “the oldest Old Thing in England” as Kipling’s Puck describes himself. As Puck, the Hobgoblin or Robin Goodfellow, the laughing sprite is a great subversive, as Karl Marx recognised when he wrote about “our brave friend, Robin Goodfellow, the old mole that can work in the earth so fast, that worthy pioneer – the Revolution”. It’s not often you get Mickey Rooney and Karl Marx in the same sentence, but Puck makes all things possible.
Above: excerpt from John Akomfrah’s film ‘The Stuart Hall Project’
The death yesterday of Stuart Hall, aged 82, robs the British left of a major intellect, an energetic organiser and a warm, charismatic human being. I should declare an interest: in the early 1970’s Stuart was one of my tutors at Birmingham University (where he was director of the Centre for Contemporary Studies) and, together with Dorothy Thompson in the History department, was instrumental in ensuring that I wasn’t chucked out and eventually obtained a degree (albeit an ‘Ordinary’). So I owe him a great deal: I only wish I’d got to know him better and found out, for instance, that we shared a love of jazz (although, I learned from Desert Island Discs, his favourite musician was Miles Davis, so even that might have generated some disagreement).
So I hope it’s clear that I liked and respected Stuart Hall a great deal, and if the articles reproduced below, in his memory, are quite sharply critical of aspects of his politics (particularly his rejection of the centrality of the working class to the struggle for socialism), that’s because serious, honest people can (or, at least, ought to be able to) disagree and still hold one another in high regard.
Paving the way for New Labour
By Matt Cooper (2013)
Cinema documentary has undergone a renaissance in recent years, with fine examples exploring subjects as diverse as sushi in Jiro Dreams of Sushi (2011) and death squads in 1960s Indonesia in The Act of Killing (2012).
Nonetheless, a film about the semi-Marxist cultural theorist Stuart Hall is unexpected. Hall was born in Jamaica in 1932, went to Oxford as a Rhodes Scholar in 1952 and was the founding editor of New Left Review (NLR) in 1960. This was a journal which explicitly adopted a “third way” approach between Soviet Communism and social democracy, but was ambivalent about the working class and its revolutionary potential.
After resigning as editor of NLR in 1962, Hall became a leading radical academic joining the Centre for Contemporary Cultural Studies at Birmingham University in 1964 and becoming its director from 1968 to 1979. Cultural studies grew out of the New Left interest in the culture of the working class, which had largely been ignored by academia, and was part of a rise in a form of academic radicalism that mixed some real insights in an overly abstract and obtuse theoretical carapace and, like the New Left, often had little relationship with real struggles.
The last phase of Hall’s career commenced after 1979, when, despite his earlier rejection of both Stalinism and social democracy, he was one of the key theorists of bringing the two together. Through the pages of Marxism Today (the journal of the right wing of the Communist Party), and his own books, Hall argued that Labour needed to form a new progressive alliance in tune with “new times” where the organised working class was a diminishing force.
The problem with Akomfrah’s film is that it fails to address the development of Hall’s thought. It is strongest on his part in the formation of the New Left, and here hints at the weakness of this approach. While Hall’s co-thinkers were well established in Oxford and London, he reports that he was perplexed by an early encounter with the northern working class in Halifax. Like much else in the film, which is straitjacketed by its choice to use only the words from radio and TV appearances by Hall, this is left undeveloped.
Similarly, the film moves briefly over Hall’s work in the 1970s and fails to communicate what was specific about Hall’s understanding of culture — particularly his work on the moral panic over mugging in Policing the Crisis (1978).
Worst of all, the film entirely misses out Hall’s analysis of Thatcherism in the 1980s and his increasingly pessimistic response about how the left should respond to it.
Strangely, the film includes a clip of the 1984-1985 miners’ strike, but there is no reference to any words from Hall to accompany it. Hall, while clearly sympathetic to the strike, thought it the doomed expression of class struggle that could no longer win. Without any clear sense of transforming society, Hall looked only to create a new more progressive ideology removed from such outdated class struggle. Unwittingly, he was preparing the ground for New Labour (which was more enthusiastically supported by many of his Marxism Today collaborators).
Without much grasp of Hall’s place in the movement away from class politics from the 1960s to the 1980s, The Stuart Hall Project ends up with a fragmented kaleidoscope of images without any clear narrative.
It neither does justice to Hall’s ideas nor shows any critical understanding of them.
“Post Fordism”: collapsing into the present
By Martin Thomas (1989)
Capitalism has changed and is changing. Vast new areas in the Third World have industrialised. The introduction of small, cheap, flexible computers is revolutionising finance, administration, retailing, manufacturing. The majority of the workforce in many capitalist countries is now “white-collar” – but white-collar work is becoming more industrial.
Dozens of other shifts and changes are underway. Which of them are basic? How are they connected? What implications do they have for socialists?
Into this debate has marched the Communist Party’s magazine “Marxism Today”, bearing a banner with a strange device – “post-Fordism”. “At the heart of New Times”, they write, “is the shift from the old mass-production Fordist economy to a new, more flexible, post” Fordist order based on computers, information technology and robotics” (Marxism Today, October 1988). These New Times call for a new politics: in place of the old class struggle, diverse alliances.
There are several issues here. Do the political conclusions really follow from the economic analysis? Is the economic analysis sound? Where does the economic analysis come from? What do the terms “Fordism” and “post-Fordism” mean? Read the rest of this entry »
Between the 1930s and 1950s the revolutionary socialist (ie Trotskyist and, later, Shachtmanite) press in the USA made use of the wit and skill of talented cartoonists such as ‘Carlo’ (Jesse Cohen). In an Era of Wars and Revolutions, a new collection of their work, gives a snapshot history of the times: the rise of the mass industrial union movement in the USA, the great strike wave of 1945-6, the fight against ‘Jim Crow’ racism, World War Two, the imposition of Stalinism on Eastern Europe, and more.
Sean Matgamna (editor of In an Era of Wars and Revolutions) writes:
That “one picture can be worth a thousand words” is true, but only up to a point. A photograph or a painting cannot properly nail down, explain or explore ideas. A complicated piece of writing has no visual equivalent.
Yet a well-done cartoon is a powerful political weapon. A few bold strokes by an artist can convey an idea more vividly and fix it more firmly in the viewer’s mind than would an editorial or an article.
A cartoon is drawn to convey an idea, a point of view, an interpretation of what it depicts, and its meaning. Cartoons by their nature simplify, caricature, exaggerate, lampoon, and play with archetypal images.
A cartoon is highly subjective, yet it draws on commonly recognised symbols. The image, idea, interpretation fuse in the drawing. Drawn to convey an idea of people, things, institutions, classes, states, and of their inter-relationships, a cartoon distills the artist’s conception of what is essential in those people, events, entities, institutions, relationships.
The cartoonist is licensed to distort everyday reality so as to bring out a view, a “seeing”, analysis, critique, historical perspective of it. Its ciphers, emblems, archetypes vary to allow for the artist’s individual slant (like, in this collection, Carlo’s characteristic rendition of the top hat-fat archetypical bourgeois laughing at the gullibility or helplessness of workers).
All of a cartoon, all its details and references, are consciously or subconsciously chosen to convey a point of view, a nailed-down perception, a historical perspective. In old socialist cartoons the worker is always bigger and stronger than his enemies. He needs only to be awakened to an awareness of his strength.
It is almost always a “he”. The socialists who drew these cartoons were, themselves and their organisations, militant for women’s rights, but little of that is in their work.
One of the difficulties with old socialist cartoons for a modern viewer is that the stereotype-capitalist wears a top hat and is stout or very fat. In some early 20th century British labour movement cartoons he is named, simply, “Fat”. Fat now, in our health-conscious days, is seen as a characteristic of lumpenised workers and other “lower orders” people.
Much contemporary comedy is a hate-ridden depiction of the poor, the disadvantaged, the excluded, the badly educated, by physical type – fat and slobby. Where most of the old racial and national caricatures have been shamed and chased into the underbrush, no longer tolerable to decent people of average good will, the old social-Darwinian racism against the poor is rampant still, unashamed and not often denounced.
Even so, the old symbols, the fat capitalist and the big powerful worker, are still intelligible. They depict truths of our times as well as of their own. These cartoons still live.
They portray US politics, governments, the class struggle, the labour movement, America’s “Jim Crow” racism, Stalinism at its zenith, Roosevelt’s New Deal, Harry Truman’s “Fair Deal”, Senator Joe McCarthy, McCarthyism. They present clean and stark class-struggle socialist politics, counterposed to both capitalism and Stalinism.
A few are from the 1920s, but mainly they cover the quarter century after the victory of Hitler in Germany in 1933. and the definitive consolidation of Stalinism in the USSR.
Across the decades, they still carry the emotional hostility to the master class and solidarity with their victims that they were drawn to convey; the socialists’ abhorrence of the Stalinist atrocities that discredited and disgraced the name of socialism (they themselves were often among the targets); the desire, hope and drive for a re-made world — a socialist world. They blaze with anger and hatred against the horrors of America’s all-contaminating Jim Crow racism.
These cartoons were of their time, and what their time and earlier times led socialists to expect of the future. They were often mistaken. Government repression during World War Two was less fierce than the severe persecution of socialists and militant trade unionists in World War One and afterwards, led them to expect.
In the later 1940s, like most observers, they saw World War Three looming. In fact, the world settled into a prolonged “balance of terror” after Russia developed an atom bomb in 1949 and the USA and Russia fought a proxy war on Korean soil which ended in stalemate. The economic collapse which the experience of the 1930s led them to expect did not come (though in fact the long capitalist upswing took off only with the Korean war boom of 1950-3). Plutocratic democracy in the USA, during the war and after it, proved far less frail than the Marxists feared it would.
Over many years I have collected photocopies of these cartoons, buried as they were in files of old publications for six, seven or eight decades. I think others will be moved by them too.
What Peadar Kearney wrote fifty years after their time of the Fenians, the left-wing Irish Republicans of the 1860s and 70s, speaks to the socialists of the era covered by this book as well:
“Some fell by the wayside
Some died ‘mid the stranger,
And wise men have told us
That their cause was a failure;
But they stood by old Ireland
And never feared danger.
Glory O, glory O,
To the bold Fenian men!”