The French revolutionary socialist Yves Coleman (of the group Ni patries, ni frontières), has written a lengthy and detailed piece on anti-Semitism and anti-Muslim racism in Europe. This is one of the most comprehensive and important articles on these closely interconnected subjects to have been published so far this century. It appears in a 12-page pull-out in the present edition of the AWL’s paper Solidarity. Comrade Coatesy has already commented on supplementary article by Coleman that also appears in Solidarity: About the ambiguities of the “Islamophobia” concept. We reproduce Coleman’s main article in full below:
Protest in Greece in memory of a Pakistani immigrant murdered by ‘Golden Dawn’ fascists
Anti-Semitism and anti-Muslim racism in Europe
Around 1.1 millions Jews live in the European Union and 19 million Muslims. It’s obviously very difficult to compare the situation of an ethnic/cultural/religious minority living in Europe for centuries with the situation of religious and/or national minorities whose importance has massively grown after the Second World War, and in some cases only during the last 40 years.
Nevertheless, many militants (inspired by left academic researchers) compare anti-Semitism in the 30s to the situation of Muslims in Europe today.
This comparison is flawed1, for many reasons, but it remains a fact that the anti-Islam paranoia which dominates Western media, and the long and complex relations between the Islamic world and Western powers nourish extended racist discrimination and social exclusion against Muslim workers, “alien” or not, living in Europe.
For definitions of anti-Semitism and anti-Muslim racism this text mainly uses those provided by the European Fundamental rights Agency (FRA) with a few additions. Obviously they have not been conceived by so-called “revolutionaries” and do not have a great theoretical significance. They are clearly focused on discrimination: this legalistic and multiculturalist perspective deliberately neglects, or even completely erases, social inequalities, the division of society into classes, and refuses to take into account discriminations if they are not based on ethnic, racial, religious, or gender pecularities.
In addition, if you study in detail, from a historical and anthropological point of view, anti-Semitism and all the issues linked to the cultural, religious, economic and military contacts between Islam and the “Christian West”, contacts which have given birth to today’s anti-Muslim racism in Europe, then the differences between anti-Muslim racism and anti-Semitism appear so huge that you can no longer engage in any comparison – or only so from a purely demagogic angle. The too famous “competing memories” can lead you to compare the statistical figures of the Armenian, Jewish, Gypsy, Cambodian, Tutsi genocides with the number of victims of the transatlantic slave trade or the number of victims of colonialism; and then you will be inevitably led to establish a dangerous hierarchy between these evils. Or you can even go as far as suggesting that capitalist Europe is preparing a “muslimicide” analogous to Hitler’s Judeocide, as if European Muslims in 2015 are in a similar position to European Jews in the mid 30s …
This article deliberately takes a minimalist focus: the issue of democratic rights for all human beings, whatever are their origins and philosophical or religious beliefs. In this limited frame, the great advantage of the FRA definitions is that they focus on concrete, identifiable, phenomena, which we want to fight and defeat today, even if they don’t cover their more general socio-economic causes.
The polemics which have been launched between social scientists – and by extension between radical left activists – around the content of these two definitions often hide ideological issues (“Zionists” against “anti-Zionists”, secular Republicans against supporters of “multiculturalism”, sectarian atheists against intellectually dishonest believers, partisans of a binational State in Palestine and supporters of two separate states, etc.) and their main effect is to divide and paralyse the militants concerned with an efficient struggle against all forms of racism, here and now.
Anti-Semitism is an ideology based on the conscious, or unconscious, hostility to the “Jews”2 for religious, social, national, racial and/or economic motives. “Jews” may be actually Jewish by religion or culture or not. It does not matter for the anti-Semite; what matters for him is to attribute them negative or even sometimes positive qualities3 in order to discriminate and exclude them.
To this very general definition, one can add that anti-Zionism can sometimes, not always, lead to anti-Semitic conclusions4: when Jews are accused of exaggerating the Holocaust; when they are denied the right to self-determination, granted to all the other peoples living on this planet; when classic anti-Judaic and anti-Semitic clichés are used to characterise Israel or Israelis; when Israeli policy is systematically compared to that of the Nazis; when Jews are considered as a “fifth column”, a “lobby” of “cosmopolitan” people who are only loyal to Israel, etc.
Anti-Muslim racism (“Islamophobia” for the European Union and Organisation of Islamic Cooperation) is an ideology which sees Islam as a “monolithic bloc”, sharing “no common values with other cultures”, “inferior to the West and barbaric”, more “sexist” than all the other religions, “supportive of terrorism” and of an agressive politics leading to military conflicts and war.
Anti-Muslim racists justify “discriminatory practices towards Muslims and their exclusion from mainstream society”, practices which they want to enshrine in laws.
To the elements of this FRA definition, one can add that anti-Muslim racism is often mixed to (and fuses with) anti-Asian, anti-African, anti-Arab or anti-Turkish racism, up to the point it’s difficult to distinguish between them.
Today in the Western world, anti-Jew racism and anti-Muslim racism are not, most of the time, religiously motivated. They can mobilise “anti-capitalist” or “anti-imperialist” plot theories which denounce the role of “the Jews”, or present Islam as the main threat to human civilisation today. Anti-Semites and anti-Muslim racists hide their political agenda behind all sorts of radical, leftish or pseudo-humanist reasoning: some pretend they are particularly moved by the sufferings of the Palestinians; others that they only want to defend women’s rights and democracy; some pretend European Muslims should not be blamed for what happens in the Middle East and North Africa, but constantly blame European or American Jews for what happens in Israel; some consider Europeans Muslims should spend all their time condemning Daesh (ISIS), Boko Haram or al-Qaeda, but defend any military aggression of Tsahal, any “targeted murders” with their inevitable “collateral damages5”, or find lousy excuses for racist Israeli settlers or Israeli far right politicians. It’s rather easy to unmask these discourses, including in our own ranks, provided we open our eyes and are ready to lose… some “friends” or “comrades”.
Before analysing these phenomenon and their extent today, one has to recall some of the important political changes which started in the mid-1970’s and set the context for anti-Semitism and Muslim racism today. Read the rest of this entry »
This statement, in Q&A format, appears in the present edition of the AWL paper, Solidarity and on the Workers Liberty website. We reproduce it here for the information of readers, but please note that not everyone associated with Shiraz is a member, or even supporter, of the AWL:
In almost every constituency, Workers’ Liberty favours a Labour vote in the general and council elections in 2015. But the Labour Party is committed to maintaining austerity, just like the Tories. Why vote Labour?
It’s not true that there’s no difference. While Labour’s current policy would leave the framework of neo-liberal austerity intact, the Labour Party has been forced to shift on issues like the NHS, zero-hours contracts, the Bedroom Tax, and even public ownership of the railways. On all of those issues, its policy is far less radical than socialists would like, but it is not “just like the Tories”. The Tories are committed to extending anti-union laws; Labour aren’t.
A left that insists there’s no material difference between a government committed to at least partially reversing NHS privatisation and one committed to extending it is a left disconnected from the reality of working-class life.
Those policy differences are empty promises. We’ve been here before.
Working-class social pressure is the key factor. If they do not feel under any pressure, Labour’s leaders won’t implement even the minimal policy commitments it has already made. If there is enough pressure from their trade-union base, they will move. A bit.
Only a tiny bit. Democrats are a lesser evil than the Republicans in the US; Chirac was a lesser evil than the fascist Le Pen in the French presidential run off in 2002. Workers’ Liberty doesn’t favour a vote for the Democrats, and criticised those on the French far-left that supported a vote for Chirac in 2002. Why is this different?
Although its leaders have always had pro-capitalist politics, Labour is not just a capitalist, or “bourgeois”, party. It has historic roots as an attempt by a section of the industrial labour movement to create a political wing that would act for workers in politics as the Liberal and Tory parties acted for employers, and a continuing structural link to the majority of unions in the country.
The Labour-affiliated unions (most of the big ones) can at will change Labour policy by putting proposals to Labour conference and voting them through. Mostly they don’t. Or they do, but stay quiet when Labour leaders ignore the policy. But we should call for the unions to use that political clout, not to walk away and give up.
The US Democrats, or the French UMP (Tories), are, by contrast, straightforwardly capitalist parties. Although the Democrats enjoy funding and activist support from large sections of the US trade union movement, there is no structural link through which rank-and-file trade unionists could even hope to hold Democratic politicians to account or influence the Democrats’ political direction.
The Labour leaders have contempt for the unions. They’re happy to take union money, but won’t do anything in return.
Labour’s leaders want us to see the relationship in purely financial terms : “You (the unions) give us (the Labour Party) money, and we’ll give you a slightly-less-bad set of policies than the Tories.” That’s the relationship the US Democrats have with the unions in the USA; and it’s the way many union leaders see it. But we should change that, rather than passively accept it.
Some on the left like to imagine that the history of the past few decades has been one of Labour-affiliated unions struggling hard for working-class policies, but finding themselves blocked at every turn by the pro-capitalist Labour leaders. In fact, union leaders have blocked themselves by consistently failing to stand up for their own policies within the Labour Party.
In one recent example, Unite delegates to Labour’s National Policy Forum helped defeat a resolution that would have committed Labour to an anti-austerity platform. All the major unions supported the “Collins Review”, which will make Labour Party structures less democratic. Union delegates on the Labour Party Executive, including the RMT’s Mick Cash (now the union’s general secretary), failed to vote against the launching of the Iraq War in 2003.
Surely it’s better to give up on Labour and try to build something new?
Severing, or reforming out of practical existence, the link between the Labour Party and the unions is a long-held dream of the Blairites. Why allow them to fulfil it without a fight?
Our perspective is to transform the entire labour movement. That is, to make our unions fighting, democratic organisations controlled from below, which are responsive to our day-to-day struggles at work and in the community. If it’s possible to make our unions more industrially combative, then it’s possible to make them more assertive in the political sphere too.
The never-affiliated unions are in general no more left-wing or militant than the affiliated ones. Demanding that the unions disaffiliate, rather than demanding that the union leaders fight using every avenue available to them, lets the bureaucrats off the hook.
In the AWL, we are building something new! Only, we do that within the struggle to change the whole labour movement, not by opting out.
Labour leaders have progressively chipped away at union and grassroots influence within the party. The recommendations of the Collins Review, due to come into effect in 2019, will be the final nail in the coffin. The game is up.
If the recommendations of the Collins Review come into effect and are allowed to bed down, the nature of the Labour Party and its relationship to the unions may have to be reassessed. But five years is a long time, and a lot could be done between now and then.
If the unions asserted themselves seriously, the Labour leaders would just expel them, just like they expelled the RMT in 2004.
Possibly. To be honest, the RMT more or less chose expulsion; and if a number of unions asserting themselves politically as a bloc, the Labour leaders could not just expel them.
Maybe the Blairite core of the Labour machine would hive off, perhaps to fuse with the Lib Dems or even the Tories. Maybe the Labour leaders would sever the union link. Labour would split, with the unions taking some left-wing MPs, dissident CLPs, and a minority of grassroots activists with them.
Through a campaign of consistent political self-assertion backed up with industrial direct action, we strive to push the relationship between the Labour Party and the unions to its absolute limits. A split that resulted from such a campaign would provide an immeasurably more favourable platform for the refounding of a labour-movement political party than individual unions disaffiliating one-by-one without any kind of fight.
Even if you want a Labour government, why not at least encourage people to vote for socialist candidates like TUSC and Left Unity (LU) where they can?
Our attitude to Labour is determined by its structural link to the fundamental organisations of our class — trade unions. We have different criteria for assessing far-left propaganda efforts.
Socialist propaganda candidacies are important in building up the activist minority which can then act as a lever to transform the wider labour movement. But then they have be judged on the basis of the quality of their propaganda, whether they do build up a minority, and whether that minority is a positive factor in the movement. TUSC and LU candidates will not so much be making propaganda for working-class socialism as for lowest-common-denominator anti-austerity politics.
If TUSC or Left Unity were:
•meaningfully democratic, with functioning local groups
•explicitly working-class socialist, foregrounding policies about expropriation, social ownership, and working-class rule
•open about their function as propaganda candidacies aimed at raising the profile of radical socialist ideas, rather than pretending to be mass-parties-in-waiting
•clear about the need to get a Labour government to kick out the Tories, and therefore did not stand in marginal seats
… then Workers’ Liberty would be involved. We helped initiate the Socialist Alliance from 1999, and attempted to resist it being sidelined by the SWP when it cooked up the “Respect” project with George Galloway. Some TUSC and LU candidates tick some of those boxes. But, on the whole, their campaigns fall short.
You’re telling left-minded people to vote against their own beliefs, for a Labour Party with neo-liberal politics.
People also vote on the basis of what kind of government they want. A Labour vote for many working-class people on 7 May will not be a vote for Labour’s neo-liberal agenda, but a vote against the Tories, for a party they see as at least minimally connected, if only in a historical sense, to working-class people and our interests. We should not be cynical, or stay aloof from, that entirely legitimate aspiration to kick the Tories out.
True, defeats and setbacks have led increasing numbers of us to see politics (which, for many people, is basically reduced to elections) as an essentially individual, atomised process, a consumer choice.
We want to change that. We want politics — not just elections, but the entire processes of how society is organised and governed — to be a collective experience, which people engage in in a permanent and collective way, through mass organisations. Fundamentally for working-class people those organisations will be trade unions — the only genuinely “mass” organisations in British society, and the only ones which organise workers, as workers, at the point of production.
Getting a Labour government on 8 May will be the beginning, not the end, of a renewed fight for working-class political representation. If, in the campaign to win that government and kick out the Tories, socialists have been able to build up a caucus of workplace and community activists who want to push Labour much further than its neo-liberal leadership wishes to go, we will have used the election time to good purpose.
By Anne Field (Workers Liberty)
On Saturday 6 March a special conference of the Scottish Labour Party voted by 69% to 31% for a constitutional amendment declaring it to be a party which “works for the patriotic interest of the people of Scotland.”
The bulk of the opposing votes came from Unite and Unison, plus a scattering of local parties. According to unconfirmed reports, the GMB voted for the amendment, and the CWU and ASLEF abstained.
Winning a third of the conference to a vote against the amendment was no small achievement.
Local parties and affiliated organisations had been subject to the emotional blackmail of the need to be seen backing the leadership in the run-up to the general election.
Eight of the nine speakers called from the floor to speak on the proposed amendment spoke in favour of it.
To create the right “atmosphere” at the conference, a thousand people were in attendance, but only a small minority were actually voting delegates.
The constitutional amendment also contained all manner of references to “the Scottish people” and things Scottish and had been presented by the leadership as the way to undercut support for the SNP.
Anyone on the left — apart from those who have pitched their tent in the pro-independence camp —will share that aim of defeating the SNP, but this will not help.
Modelled on Blair’s re-writing of the party’s Clause Four, which had committed the party to the “common ownership” of industry, the amendment was meant to be newly-elected leader Jim Murphy’s very own “Clause Four moment”.
As Murphy put it last December: “It’s the biggest change in Scottish Labour’s history… I want to rewrite Clause Four of Scottish Labour to bring us closer to the centre of Scottish life.”
Blair’s rewriting of the Clause Four was a genuine political statement — it was part of his mission to destroy the Labour Party as the political wing of the workers’ movement. His actions dominated news headlines for months.
Murphy was not even amending Clause Four! He was amending Clause Two of the Scottish Labour constitution, nothing more than a sentence stuck in between Clause One and Clause Three.
Murphy’s announcement created no more than a ripple of media coverage.
Most media coverage mentioned the constitutional amendment only as a footnote to its coverage of the conference. (That includes the party’s own website reports of the conference.) The remaining media coverage (including LabourList) did not mention it at all.
Murphy’s re-writing was a transparent exercise in squalid opportunism.
Despite losing the referendum, the SNP is on course to wipe out Labour in the general election. So, runs Murphy’s logic, the party needs to be more Scottish than the SNP. Yet only a few months earlier Murphy’s Chief of Staff John McTernan had warned that “you can’t out-nat the nats”.
(McTernan himself is hardly best placed to “out-nat the nats”. In 2002 he e-mailed a Labour MSP about to visit Sweden: “I think you’ll really like it. It’s the country Scotland would be if it wasn’t narrow, Presbyterian, racist, etc., etc.)
The new “Clause Four” is irrelevant to reversing Labour’s fortunes.
Insofar as anyone takes it seriously the commitment to “the patriotic interest of the people of Scotland” will be positively damaging.
The SNP lost last September’s referendum. But its great achievement in the referendum campaign, apart from thoroughly poisoning political debate in Scotland, was to push class and social issues to the sidelines of political argument, and replace them with “Scotland’s national interests”.
Instead of poverty and inequality being identified as a product of class and capitalist oppression, they were presented as the product of “Westminster rule” and a distant “Westminster establishment”.
Murphy seeks to challenge the SNP on its own territory: which party is best placed and most suited to representing Scotland’s national and patriotic interests. Given the nature of the SNP as a narrow Scottish-nationalist party, the answer to that question will always be: the SNP.
Apart from reinforcing the nationalist element in Scottish political discourse (and, consequently, the SNP’s electoral prospects), Murphy’s attempt to put patriotism centre-stage is also a challenge to the rationale for Scottish Labour’s existence.
As the one anti-amendment speaker called at last Saturday’s conference put it:
“Patriotism is an essential tool in presenting class interest — the ruling class interest — as the interest of all of us.
“The primary purpose of the Scottish Labour Party should be precisely the opposite of that. It should be exposing the class nature of Scottish society. It should be attacking austerity. It should be increasing redistribution of wealth. It should be promoting equality.
“On the basis of this kind of programme we should be fighting tooth and nail to halt the nationalist offensive.
“So let’s stop talking about about patriotic interest and start talking about the class interest instead.”
Before the tragic discovery that she has a brain tumour, Chicago Teachers Union president Karen Lewis, the public figurehead of the CTU’s 2012 strike against the city’s Democratic mayor Rahm Emanuel, was preparing a mayoral campaign for the 2015 election. Lewis’s national union, the American Federation of Teachers (the country’s biggest), had pledged $1 million. A Chicago Tribune poll from August 2014 put her ahead of Emanuel by 43 to 39%. Her victory, or even, perhaps, her campaign, would have been the most significant act of self-assertion by US labour in the political sphere for decades.
In a September 2014 article in Salon, Edward McClelland argues that Lewis typifies the contemporary US labour movement, which, since the 1970s, has become “feminised, professionalised, politicised and regionalised.” McClelland writes: “According to the Bureau of Labor Statistics, the most unionised job category is ‘education, training and library occupations’ at 35.4 percent. That’s a field dominated by women, many with master’s degrees. (In fact, the Center for Economic and Policy Research predicts that by 2020, a majority of union members will be women.)”.
He argues that deindustrialisation, and the relocation of heavy industrial manufacturing to America’s south, “a region hostile to unionism”, has meant that the archetypal unionist of yesteryear – a white man working a “blue-collar” industrial job – is now more likely to be anti-union. The archetypal trade unionist of 2014 -15 is a graduate, a woman, probably black (unionisation rates amongst black workers are higher than those amongst whites), and in a “white-collar”, “professional” job.
McClelland also cites a political shift and realignment from the 1970s onwards; where unionised, working-class voters in America’s industrial heartland provided a base of support for Richard Nixon’s 1972 landslide victory (in which he ran what he called a “blue-collar strategy”), now membership of and support for unions is “just another blue state [Democratic] trait”.
The statistics in McClelland’s article are stark. In early 2014, in a Volkswagen plant in Chattanooga, Tennessee, the United Auto Workers (UAW) lost a ballot for something akin to union recognition by 712 votes to 626. In a separate campaign amongst graduate workers in administrative jobs at New York University, UAW won the ballot 620-10. McClelland’s article is an observation extrapolated from those statistics, and not a comprehensive study. But even as an observational sketch, there are some important details missing from the picture. Read the rest of this entry »
By Anne Field (from the AWL’s Solidarity newspaper)
Newly elected Scottish Labour Party (SLP) leader Jim Murphy has produced his own version of a new Clause Four for the Labour Party in Scotland.
To be more accurate: he claims that it is all his own work. In fact, it reads like an entry in a primary school competition (“Write your own clause four and win a gold star!”) which has been pulled out of a hat at random.
The first part of the new, Scottish, Clause Four is the verbose and vacuous Blairite Clause Four adopted by the Labour Party in 1995, albeit with a reference to Scottish Labour and “the people of Scotland” thrown in.
A succession of additional clauses adds to the verbosity and vacuousness of the original version, peppered by all manner of references to things Scottish.
Thus, the SLP “works for the patriotic interest of the people of Scotland.” It will work for “the advancement of Scotland’s interests.” It will work “with
the Scottish people to create policy in Scotland for a just society.”
“On the basis of these principles” (! — Murphy probably had to consult a dictionary to learn how to spell the word), the SLP “seeks the trust of the Scottish people to govern.”
The SLP will seek to achieve its aims “with trade unions and the co-operative movement, and also with voluntary organisations, consumer groups and other representative bodies.” For “other representative bodies” read: the Scottish CBI.
In his spare moments between rewriting Clause Four in his own image, Murphy has found time to give jobs to his friends.
The right-wing nonentity Brian Roy (whose main connection to politics is the fact that his father is an MP) has been appointed SLP General Secretary. the political corpse of John McTernan (formerly Blair’s Political Secretary) has been exhumed and appointed SLP chief of staff.
And Kieron Higgins has been brought in to deal with the media. Higgins was one of the architects of the disastrous “Better Together” campaign, which succeeded in frittering away a 20 point lead in the run-up to last year’s referendum.
More likely than not, Murphy’s strategy to reverse the collapse in electoral support for the SLP will simply give another boost to the spiral of decline.
Appealing to “Scottish patriotism” will play into the hands of the SNP. Giving jobs to Blairites and wasters from “Better Together” will remind ex-Labour-voters why they stopped voting Labour. And so too will Murphy’s contempt for democracy.
No amendments will be permitted to the new Scottish Clause Four. The role of the special conference to be held in the spring will simply be to rubber-stamp it (on the basis that a defeat for the SLP leadership would supposedly undermine the SLP’s credibility on the eve of a general election).
“Go back to your constituencies and prepare for government!” was David Steel’s message to the Lib-Dem party conference in 1981.
Murphy’s message to SLP members at last month’s rally where the result of the SLP leadership contest was announced should have been: “Go back to your constituencies and prepare for oblivion!”
Above: Prime Minister Samaras and Syriza leader Tsipras
According to protothema news.com the main Greek opposition Radical Left Coalition (SYRIZA) party continues to be ahead in the opinion polls following an opinion poll by Rass polling agency for last Sunday’s issue of Eleftheros Typos: SYRIZA would gather 30.4% of the votes if elections were held now, followed by the conservative New Democracy (ND) leadership that would gather 27.3% of the votes. This puts SYRIZA 3.1 points ahead, down from 3.4 units that had been shown in the previous poll.
The Greek Communist Party (KKE) follows in third place, gathering 4.8% of the votes, marginally ahead of To Potami with 4.7%. Ultra-nationalist Golden Dawn follows with 3.8%, socialist PASOK with 3.5%, rightist anti-austerity Independent Greeks (ANEL) with 2.5% and ANDARSYA with 1.4%. Democratic Left (DIMAR) is not recorded.
3.8% of respondents said they would vote for another party whereas 2.6% would cast an invalid ballot and the undecided vote gathers 15.2%.
Greek Prime Minister Antonis Samaras has the highest approval rating with 7.6% ahead of SYRIZA leader Alexis Tsipras when respondents were asked about who would be a better prime minister. Mr. Samaras gathered 41% and Mr. Tsipras gathered 33.4% approval.
A majority of people (74.2%) believe that Greece should remain within the euro area at whatever cost. 41% fear the prospect of Mr. Tsipras being elected Prime Minister and 38.1% says it gives them hope.
Only 6.1% said they trust former prime minister George Papandreou and his plan to form a new party.
On Monday 29 December, the Greek parliament failed to elect a new President for the third time. The result is parliamentary elections at the end of January, elections which it looks probable that SYRIZA will win. Shortly before the vote, Workers’ Liberty member Theodora Polenta – who is based in Greece – wrote this:
Where is Greece going?
This Christmas story does not have a beginning and we do not know the end yet. Will we get the present the majority of the combat working class movement and all progressive/libertarian forces are long awaiting for: a government of the Left, not as the final aim and not as an end in itself, but as a starting point towards another route and another narrative that we are going to be the protagonists and the story-makers of our own destiny?
My story, although it covers a very short period (shorter than the British extended celebration Christmas period) has it all: the heroes and the villains, the omnipotent external forces, bribery, corruption, blackmailing, backstabbing … as well as bravery, dignity and resilience. It is not an ‘objective story’. The heroes and the villains are interchangeable, dependent upon which side of the fence one is sitting. I am going to attempt to tell this story from a very class biased way, from the perspective of the working class interest.
However, paraphrasing Orwell, within the context of capitalism in crisis describing reality is a revolutionary act of itself and I will commence by stating the facts.
Resurgence of the class struggle and the combat working class movement with sectoral strikes and occupations with the public sector workers in “reserve employment” in the vanguard, increased militancy of the student/university students movement with on-going occupations and demonstrations resisting the further business orientation of the education and the government’s vision of an education that fits the needs of the Greece under continuing austerity and memoranda.
The uncompromised hunger strike of the anarchist Nikos Romanos defending his self-evident right to life and education and the enormousness of the erupted movement that encompassed not only the usual suspects but broader layers of the Greek society.
The spread of the Greek virus to the very epicentre of the EU/Eurozone with militant protests and strikes in Belgium and Italy.
The disclosing of the farce of the Government’s “success story” and the balanced budgets, and the end of the memorandum and austerity…
The total mismatch between the Greek population’s wishes and political beliefs, and the existing balance of forces within the parliament. The continuing fragmentation of the two party coalition government of Samaras Venizelos and the decimation of the once all powerful two party political system.
The grim future of another memorandum and Troika’s pressure to the Government to speed up the austerity reforms, with the banks confiscating “bad/debtors” (i.e. working class people that have become unemployed and/or their income is diminishing) people’s homes.
The Presidential election
Panicked and deadlocked, the government rushed, hurriedly, to announce the launch, conduct and completion of the procedures for electing the President of the Republic in December, before the end of the year (which were previously scheduled to take place in February). Three elections were to take place for the parliament to elect the President of the Republic: 17th of December, 23rd of December and 29th of December. Read the rest of this entry »
A Palestinian wearing a Santa Claus costume is confronted by an Israeli soldier at a demo near Bethlehem
Christmas is, at its best, a time of good will to all peoples regardless of creed. But it is also, unfortunately, an excuse for antisemitism – a form of bigotry that Christianity has fostered for over 2000 years and successfully passed on to Islam.
Mehdi Hasan (who I do not believe is consciously antisemitic), for instance, uses Christmas as an opportunity to launch into one-sided and in some respects, factually inaccurate attack on Israel (tracing its original sin back to its creation in 1948), in an article for the Huffington Post (where he is political editor), also carried in the current New Statesman.
Sean Matgamna wrote about this sort of Christian-inspired antisemitism fifteen years ago, in a piece introducing an excerpt from Karl Kautsky’s The Foundations of Christianity. I reproduce Sean’s 1999 piece below:
2000 years of anti-Jewish lies
In the last few years, undisguised anti-semitism has again become a force in Europe, especially in Russia and the east. It has re-emerged both in its racist, zoological, 19th century form, and in its earlier Christian, “native Russian”, form.
Why does this happen? Why, again and again, in one form or another, time after time, does Jew-baiting become a force in history? There are always “immediate” historical reasons, but one central, continuous, underlying “cultural” reason is this: anti-semitism is threaded into the very fabric of Europe’s 2000-year-old Christian civilisation.
Christianity is saturated with anti-semitism. The Christian New Testament is one of the main documents of historical anti-semitism.
As the classic Marxist writer Karl Kautsky shows in the excerpt from his book The Foundations of Christianity […] the New Testament writers set out, deliberately and systematically, to demonise the Jews and foment hatred against them as the murderers of Christ. They did it by inventing fantastic and self-contradictory tales about the death of Christ.
The events he analyses are set 2000 years ago in Roman-occupied Judea. The vast Roman Empire united Europe, much of North Africa, and parts of Asia. The Judeans resisted Roman rule fiercely. While the upper classes tended to make peace, the people refused. The Jews were divided into parties and factions – Sadducees, Pharisees, Zealots. Eventually, in 70 AD, the Romans razed the city of Jerusalem to the ground, completing the dispersal of the Jews, who already had settlements all over the empire.
The early Christians were one sect of Jews, feeling sectarian hatred towards the others. As time wore on, the dominant Christian faction, led by Paul of Tarsus, ceased to be Jews, no longer, for example, requiring converts to be circumcised. By the time the four gospels of Matthew, Mark, Luke and John were written, decades after the events they purport to depict, the antagonism between Christian and Jew was very bitter.
Christianity grew stronger in the next 300 years, until it became a mighty power in the ossifying Roman Empire. At the beginning of the fourth century Christianity became the official religion of the empire, and its priesthood merged with the immensely powerful bureaucracy of the Roman state. Over time it got to the position of not having to tolerate other religions, or Christian factions other than the dominant one.
Thereafter, the New Testament and its stories, ideas and motifs became, for well over a thousand years, the main subject of art and literature.
Many dozens of generations of children were drilled in the New Testament’s malignant tales, presented as the word of God. “Who condemned Jesus Christ to death?” went the question in the Catholic catechism which, until recently, children from the age of five or six learned by heart. The answer? “Pontius Pilate, the Roman governor, did it at the desire of the Jews.” Recently the Catholic Church has “exonerated” the Jews of guilt for Jesus Christ’s death – 2000 years and many millions of victims too late. An imaginary parallel will make the point clearer. Suppose that our own civilisation has broken down, as that of Rome did in the fifth and sixth centuries in Western Europe. Most of the survivors regress to subsistence farming. Literacy is almost lost, becoming the special expertise of ideologising monks and priests.
Most of our great books of learning and science are lost. Those we have saved acquire great authority in a world where scientific observation and experimentation have gone out of fashion, and where venerable authority is again, as in the Middle Ages, considered sufficient. One of the books which survives, preserved by its devotees, is The Protocols of the Elders of Zion. This book purports to be a Jewish account of Jewish plans to take over the world. It was forged early this century by the Okhrana, the political police of ultra-Christian Tsarist Russia.
It recast the traditional Christian Jew-hatred, with which Tsarist Russia was saturated, into a venomous modern political fantasy. It has had immense influence in this century. It has rightly been called a “warrant for genocide”.
Suppose then that in our imaginary world, thrown back to the level of barbarism, a new religion takes shape, a sort of primitive evangelical neo-Christianity, organised by a powerful caste of priests. It worships, as one of its central “holy books”, the Protocols of the Elders of Zion.
And then, as society evolves and develops over many hundreds of years, slowly redeveloping a civilisation, generation after generation would learn the divine truth concocted by the Okhrana policemen. It would form the subject of paintings and literature and drama. When a new Enlightenment arose, and drove this nonsense off the highways of intellectual life, it would survive as prejudice and folk-wisdom. Living Jews and their behaviour would be judged not according to everybody else’s standards, but according to the patterns of malevolence outlined in the Protocols.
This fiction is horribly close to the true story of our civilisation and its development. The New Testament – with whose vicious anti-Jewish libels we are so familiar that they can and do go unnoticed – has down the centuries been the warrant for generations and ages of anti-semitism in Eastern Europe and Russia.
The Stalinist rulers did not fight anti-semitism but fomented it. They took Christian anti-semitism and wove it into their “Protocols”, according to which the great evil conspiracy is not Jewish exactly, but “Zionist”, and centred on Israel. Many on the left, misled by their justified and proper sympathy with the Palestinian Arabs who are in conflict with the Jewish state of Israel, uncritically accept this Stalinist reworking of the old anti-Semitism.
Karl Kautsky’s detailed analysis of the anti-semitism threaded into the New Testament, and therefore at the heart of 2000 years of European civilisation, is part of the necessary antidote to this poison, which, in its “anti-Zionist” mask, still infects much of the left today.
Marxism and imperialism
Lenin’s theory has been turned into dogma
By Martin Thomas
(First published in 1996)
We are not a government party; we are the party of irreconcilable opposition…. Our tasks… we realize not through the medium of bourgeois governments… but exclusively through the education of the masses through agitation, through explaining to the workers what they should defend and what they should overthrow. Such a ‘defence’ cannot give immediate miraculous results. But we do not even pretend to be miracle workers. As things stand, we are a revolutionary minority. Our work must be directed so that the workers on whom we have influence should correctly appraise events, not permit themselves to be caught unawares, and prepare the general sentiment of their own class for the revolutionary solution of the tasks confronting us.
By the end of the ’60s, what had once been ‘the pride’ of Marxism – the theory of imperialism – had become a ‘Tower of Babel’, in which not even Marxists knew any longer how to find their way.
Giovanni Arrighi 
There is not, nor can there be, such a thing as a ‘negative’ Social-Democratic slogan that serves only to ‘sharpen proletarian consciousness against imperialism’ without at the same time offering a positive answer to the question of how Social-Democracy will solve the problem when it assumes power. A ‘negative’ slogan unconnected with a definite positive solution will not sharpen, but dull, consciousness, for such a slogan is a hollow phrase, meaningless declamation.
V I Lenin 
If European capitalism needed colonies in the first half of this century, why has it not collapsed without them in the second half? If early 20th century imperialism marked ‘the highest stage of capitalism’, the ‘epoch of capitalist decay’ – as revolutionary Marxists wrote at the time – what is the late 20th century?
To answer these questions we must first clear away much confusion. Though Lenin’s famous pamphlet on imperialism is one of the finest polemics in the whole of Marxist politics, the ‘Leninist orthodoxy’ which made it, or rather a garbled version of it, into the master-textbook of twentieth-century world politics and economics has confused rather than clarified. The concepts of ‘export of capital’, ‘finance capital’, or ‘monopoly capital’ as the essence of the matter are – so I shall argue – neither special theoretical innovations of Lenin, nor adequate keys for an understanding of imperialism in a broader view of history.
Imperialism and high finance: Kautsky builds on Engels to answer Bernstein
Maybe the first big classical-Marxist statement on imperialism was by Karl Kautsky, in 1899, replying to Eduard Bernstein’s call for a ‘Revision’ of the perspective of Marx and Engels.
In the 1890s Engels had identified monopolies, cartels, credit and high finance as expressions that classic individual capitalism was decaying and becoming ‘socialistic’, but in an upside-down way which sharpened plunder, swindling, and crises. Colonialism was a profit-making venture of the new financial aristocracy. 
Bernstein argued, on the contrary, that the new trends made capitalism more open to peaceful and piecemeal progress. Credit gave the system more flexibility. Industrial cartels (associations of companies bound together by agreements on production levels, prices and sales) gave the capitalists more conscious control. They could avoid overproduction by mutual agreement. The growth of the world market, and improvements in communications and transport, also made the system more flexible. Capitalism could probably postpone ‘general commercial crises’ for a long time.
Bernstein criticised the way the German government pursued its imperialist policy, but argued that the trend was towards peace and harmony between nations. ‘The workman who has equal rights as a voter… who… is a fellow owner of the common property of the nation, whose children the community educates, whose health it protects, whom it secures against injury, has a fatherland…’, and so should oppose Germany being ‘repressed in the council of the nations’. Moreover: ‘Onlya conditional right of savages to the land occupied by them can be recognised. The higher civilisation ultimately can claim a higher right.'
Bernstein’s scenario of peace and free trade was an illusion, replied Kautsky. ‘Protective tariffs are easier introduced than abolished, especially in a period of such raging competition on the world market… Free trade! For the capitalists that is an ideal of the past.’ Bernstein claimed that speculation was a disease of capitalism’s infancy. But infant capitalism was being promoted across the world by the ‘overflowing capitals of the older countries… Argentinian and Transvaal speculation holds its ‘wildest orgies’ not only in Buenos Aires and Johannesburg, but equally in the venerable City of London.’
And colonialism, Kautsky insisted, was inseparable from militarism and the despoiling of colonial peoples for the benefit of ‘the modern kings of finance [who] dominate nations directly through cartels and trusts and subject all production to their power’. 
‘The financier,’ Kautsky went on to argue, ‘finds militarism and a strong active governmental policy, both external and internal, very agreeable. The kings of finance need not fear a strong governmental power, independent of people and Parliament, because they can rule such a power directly either as bondholders [i.e., as people who lend money to the government], or else through personal and social influences. In militarism, war and public debts they have a direct interest, not only as creditors, but also as government contractors…
‘It is wholly different with industrial capital. Militarism, war and public debts signify high taxes… War signifies besides this… a break in trade… A strong governmental power arouses anxiety in [the industrial manager] because he cannot directly control it… he inclines rather to liberalism… [But] The opposition between finance and industry continually decreases… finance ever more and more dominates industry.'
Much of Kautsky’s argument was a Marxist conversion of ideas which were to be summed up with great verve by the English radical liberal, J A Hobson, in a book motivated by the Boer War (Imperialism, 1902).
‘The Imperialism of the last three decades,’ wrote Hobson, ‘is clearly condemned as a business policy, in that at enormous expense it has procured a small, bad, unsafe increase of markets, and has jeopardised the entire wealth of the nation in rousing the strong resentment of other nations.’ But imperialism continued because, ‘the business interests of the nation as a whole are subordinated to those of certain sectional interests.’
Arms contractors, some exporters, the shipping trade, the military, and those who wanted jobs for their sons in the Indian Civil Service, all had an interest in imperialism. But ‘the governor of the imperial engine’ was ‘the great financial houses’, which were investing abroad at such a rate.
‘The economic taproot of Imperialism’ was overproduction and glut of capital. ‘Messrs Rockefeller, Pierpoint Morgan [etc.] need Imperialism because they desire to use the public resources of their country to find profitable employment for the capital which would otherwise be superfluous.’
Imperialism was also parasitic. ‘To a larger extent every year Great Britain is becoming a nation living upon tribute from abroad, and the classes who enjoy this tribute have an ever-increasing incentive to employ the public policy, the public purse and the public force to extend the field of their private investments, and to safeguard and improve their existing investments. This is, perhaps, the most important fact in modern politics.'
The overproduction and glut were due to inequality of income. The workers could not consume much because of low wages; the capitalists could not possibly use all of their huge incomes on luxuries, and thus had vast amounts left seeking investment. Balance should be restored through social reform, higher wages, more spending on public services. This would lead to more balanced national economies and less searching for markets abroad.
Kautsky saw a similar permanent glut. ‘If the capitalist mode of production raises the mass production of goods to the utmost, it also limits to a minimum the mass consumption of the workers who produce these goods, and therefore produces an ever greater surplus of goods for personal consumption…' He differed from Hobson in arguing that this glut would be resolved by the collapse of capitalism and the socialist revolution, rather than by ‘social reform’, and in contending that finance-capital dominated, rather than being only a ‘sectional interest’ counterposed to ‘the business interests of the nation as a whole’.
Another difference was that Hobson used the word ‘imperialism’, where the German Marxists at this stage would use a term like ‘world policy’. ‘Imperialism’ was not special Marxist jargon: on the contrary. The Marxists took over the term from the common usage of British bourgeois politics – where some, like Rosebery, called themselves ‘Liberal Imperialists’, others, like Hobson, anti-imperialists. They used it in the same sense as common usage – the new aggressive colonial and world-economic policy of the big powers – and sought to uncover its economic roots in the rise of high finance.
Many of the core ideas of the whole literature were already expressed by 1902: militarism, colony-grabbing, conflict and an authoritarian state as the political trends; high finance, economic decadence and glut, and export of capital, as the economic underpinnings.
But what exactly was finance capital? This question was never properly resolved. And the recurrent idea of metropolitan capitalism having become ‘glutted’ would also cause confusion.
Effective demand depends not only on consumption but also on investment; and, in fact, fluctuations in demand for investment goods are generally the prime movers in crises. Demand for those investment goods can soar while final consumption stagnates – and, vice versa, the run-up to a crisis is generally a period of unusually high working-class consumption but sagging investment.
‘Overproduction’ is not a permanent condition; capitalism constantly sheds overproduction through crises and then builds it up again. The relation between supply and demand for money-capital is determined by the tempo of self-expansion of capital. It is a relation between profits accumulated from past capitalist exploitation, and profits available from present capitalist exploitation. The spasmodic nature of capitalist development means that this supply-and-demand relation is constantly falling out of balance and generating ‘surpluses’ of money-capital. But those surpluses are a function of the cycle of boom and slump, not of any absolute level at which an economy becomes ‘full up’ of capital.
The notion of an absolute level after which a capitalist economy will become permanently ‘glutted’ and awash with surplus capital is a recurrent theme in mainstream economics, from Adam Smith to Keynes. It has been attractive to socialists because it seems to show that capitalism must inevitably break down. It is misleading.