Education Toward War

Faith Agostinone-Wilson

We enter 2008 on the knife’s edge of economic crisis.  Foreclosures are a common sight, with entire streets featuring homes for sale.  Home equity is the lowest it has been since 1945 and the nation’s savings rate is zero.  Household debt levels mirror the national debt, with many people putting doctors’ visits and college tuition on multiple credit cards, maxed to their limits.  Food costs are rising at the fastest rates of inflation in fifteen years, far outpacing the amount that food stamps allotments.  Charity-based food pantry levels are low—arguably the real measure of economic health.  Oil finally reached $100.00 a barrel, impacting transportation and the food supply, built on the corporate agri-business model that relies on long-distance shipping versus local farming.   Jobs cuts are at a five year high, yet the profits of large companies keep rising, the triumph of the Bush tax cuts.

The American economy is linked like a ball and chain to the cash- and soul-sucking Iraq invasion, along with bloated military budgets sustaining a global, imperial presence, mostly used to protect business interests.  With money tied up in Iraq, infrastructure collapse and inability (and unwillingness) to respond to natural disasters such as Katrina are inevitable.  The swooping in of neoliberal city “planners” in New Orleans and Chicago are systematically driving out low income families by mounting an attack on local public school systems.  Substance News documents a record number of school closings in Chicago, paving the way for more “acceptable” whites and upper middle class families to “reclaim” neighborhoods.  These schools, if they are reopened, are made over into selective public or private charter schools that set admissions standards and continually deny services to the poor and families who have students with special learning needs.  The “success” of the Chicago model has been put into play in New Orleans (Quigley, 2007).

An economy on the edge of instability creates the perfect conditions for militarism as the solution to societal problems.  This is reflected in soaring incarceration rates, with 2008 estimates being one out of every 100 adults behind bars (Liptak, 2008).  The situation for African-American adults is even worse in 2008 with one out of fifteen being imprisoned.  At the root of militarism is the belief that humans are inherently bad and in need of authoritarian controls- specifically, controls for those perceived more unruly, such as the poor and minorities.  Artificially created scarcity is the only spark needed to ignite the chain of events the war-makers desire.

Education plays a key role in the justification of militarism and the naturalization of war as “the only solution,” accompanying the dogma “there is no alternative to capitalism.”  Biological determinism resurrects itself through evolutionary biologists like Steven Pinker arguing that humankind is built for war and the free market (Gasper, 2004).  War is a common feature for analysis in K-12 history and social study content standards for the 50 states.  History is taught with war being the primary force of meaning and the locus of social change while at the same time strongly discouraging the rights of oppressed groups to resist through force or extralegal methods.  Democratic presidential candidate Hilary Clinton’s January 2008 statement about civil rights is a reflection of this filtering of history through “official channels”:

I would point to the fact that Dr. King’s dream began to be realized when President Lyndon Johnson passed the Civil Rights Act of 1964, when he was able to get through Congress something that President Kennedy was hopeful to do, the president before had not even tried, but it took a president to get it done. That dream became a reality. The power of that dream became real in people’s lives because we had a president who said, “We are going to do it,” and actually got it accomplished (Media Matters, 2008).

When people do not perceive themselves as having agency in history, they absorb the prevailing ideology, which, according to Marx, is always the ideology of the ruling class.

Overview

This paper is meant to be an accessible analysis of the education/war connection in terms of laws, policy and the economic situation facing young people in America today.  The first of two parts examining the school-to-military pipeline, it is not an overarching exploration of state-sponsored militarism or armed forces advertising in the mass media, as beautifully presented in Education as Enforcement (Saltman & Goodman, 2008).  Though corporate connections are always behind militarism, this paper instead looks closely at the problems facing those interested in resisting militarism at its choke point- recruiting.  It also examines the school to war pipeline’s targeting of young people aged 13-29, including college students.  While assuming that right wing resistance toward anti-militarism is rampant and ubiquitous, scholar-activists cannot ignore the influence of centrist-liberal support for military presence within the schools, contributing to its veneer of acceptability.

It is hoped that a wide audience will find this paper useful, not just within the confines of academia.  A combination of dialectical-materialist analysis along with utilizing popular media sources in a readable language is the goal.  Building a successful anti-war movement has to involve multiple paths and alliances, not a top-down hierarchy, though leadership and organization is key.  This paper is meant to initiate a conversation about how to build on successful strategies of resistance, by starting at the beginning, so to speak.  I am assuming that I am not the only person surprised to find the extent of the military’s involvement within K-12 schools and universities, as I did when starting to collect research for this paper.  Information will be presented to systematically convey the seriousness of the situation.  Their side is well-armed:  ideologically, legally, monetarily, and literally.  The second installment (forthcoming) will assess the state of the counter-recruiting movement today, along with a historical analysis of military resistance in the draft and post-draft eras.

The two ideologies that make resisting military recruiting the most difficult include: 1) the presentation of the “all volunteer” army and 2) the military being perceived as a jobs training program and college financial aid institution.  This paper will examine these ideologies, along with counter-arguments that teacher educators and other war resistors can use to deconstruct them.  Until these two ideologies can be effectively challenged, building a compelling—and lasting—case for resisting military recruiting in post-draft era schools will not happen.

Though not intending to contribute to a climate of despair, it is very important for those interested in resisting recruiting to understand the scope of what we are up against.  In this vein, a presentation of laws and policies will be the opening, followed by a discussion of the volunteer army and military-as-jobs ideologies.  Counter-arguments will be presented in the form of the economic realities facing young civilians and veterans, often compelling them to enlist.  References used are a combination of scholarly as well as mass media sources, along with recruiting manuals.  In many cases, alternative media and scholarly journals likeInternational Socialist ReviewZ MagazineJournal for Critical Education Policy Studies, and Substance Newsprovided the most accurate and contemporary coverage of the school to work pipeline rather than traditional academic journals which seemed reluctant to publish work from a revolutionary or Marxist stance openly opposing military recruiting at both the K-12 and university levels.

The Military Presence in the Schools

At a November 2007 Chicago Board of Education meeting, 14 active-duty military personnel were in attendance.  Schmidt (2007) recounts the unusual events:

In order to get in the door, you had to say “excuse me” to a uniformed soldier.  Inside, a squad of Marines was standing, all in uniform, along the walls at the side and back of the meeting room.   One soldier in desert combat fatigues and desert boots was standing in the group of Marines.  There were uniformed soldiers or Marines at both entrances (p.1).

Schmidt was later told by Marine officials that the soldiers had been asked to attend the meeting as a show of support for allowing recruiter access for the Chicago Public Schools (CPS).  “The New Policy on Recruiter Access had been developed as a result of growing parental and civic pressure on CPS to stop allowing military recruiters what amounted in some schools to unlimited access to Chicago high school juniors and seniors” (p.9).  After an anti-war Iraq veteran in support of limited recruiter access testified about her experiences with the JROTC and their misrepresentations–including paying her $100.00 per day to wear her uniform as a high school student to entice others to enlist—the uniformed soldiers had departed the meeting.

Recruiters have open access to schools, at both K-12 and postsecondary institutions.  This has been accomplished through a combination of legislation and relentless cultivation of friendly relationships between the schools and the military through various programs targeting students and faculty.  Asserting that the military should have the same access to colleges as other employment firms, the Solomon Amendment (1996) not only allows access to college campuses, it can authorize the government to take action against postsecondary institutions that prevent recruiting, including denying certain Federal funds.  Noncompliance with the policy is reported by recruiters, who present documentation of potential offenses to the Recruiting Battalion Education Services (School Recruiting Program Handbook, 2004, p.9).

An extension of the Solomon Amendment, the Hutchinson Amendment (2002) allows recruiter access to secondary schools.  Educational agencies have to report directory information to the Department of Defense, “as it is provided generally to postsecondary education institutions” (School Recruiting Program Handbook, 2004, p.9).  Mirroring the process of being sent to the principal’s office, schools that do not comply are reported by the Secretary of Defense “to the specified congressional committee, Senators of the State in which the school is located, and the member of the House of Representatives who represents the school district” (p.9).

Closely related to the Hutchinson Amendment, The Armed Forces Recruiter Access to Students and Student Recruiting Information, Section 9528 of the No Child Left Behind Act (2001), ties federal funding to the release of secondary student directory information to military recruiters.  While providing the chance for parents and students to opt out, individuals have to make the request in writing, adding an extra step in the paperwork trail that parents are inundated with already.  Proponents of the “volunteer army” are proud to point to the opt-out feature of NCLB to prove the authenticity of “choosing” to join the military, but one wonders that if the military were truly “voluntary,” wouldn’t it make more sense to have to complete paperwork to “opt in” instead?  And why do we have the threat of withdrawing federal funding in all of these pieces of legislation?  Most revealingly, the Recruiting Operations Manual (2006) states that while military officials can ‘remind’ schools that they have to comply, “recruiters and their leaders cannot rely on public law to gain access to schools and students. Real success can come only with a well planned and well executed school recruiting plan” (p.21).

Taking the threat of withholding funding to the extreme and in an act of “red meat revenge,” Senators Jim DeMint (famous for his recommendation that gay people or single mothers who live with their partners not teach in public schools) and Jim Inhofe (who believes climate change is a hoax and that the Weather Channel is in on it) introduced H.R.5222 otherwise known as the “Sempre Fi Act.”  Ignoring the concept of “local control” often favored by conservatives when it comes to excluding minorities, the Act was created in response to the recent Berkeley City Council’s Resolution to limit recruiter access to the city on the basis of a) the military’s discrimination against the GLBT community, b) the tendency of recruiters to renege on promises made to enlistees, and c) the propensity of the military to engage in illegal invasions of other countries. The Sempre Fi Act would rescind funds that would go to Berkley and transfer those funds to Marine recruiting coffers.  As of mid-February, 2008, an anonymous hold has been placed on the bill (Bender, 2008).  Though not likely to pass, the Act is important because it is meant as a domestic PSYOPs not only for the counter-recruiters, but for the public at large, who is supposed to see military recruiters as being constantly victimized by powerful leftists and in need of patriotic protection by the good ol’ boys.

Within the schools themselves, Section 2302 of No Child Left Behind (2001) authorizes funding for the Troops-to-Teachers Program, with a particular emphasis on targeting schools with large percentages of low-income students.  Administered by the Department of Defense, Troops-to-Teachers provides for certification or licensing of veterans to teach in elementary and secondary public schools.  As of 2005, more than 6,000 teachers have been placed in school systems via the program.  “These teachers are strategically placed in prime recruiting areas to help recruiters establish “school ownership” (International Action Center, 2005, p. 23).  In some California schools with large minority populations, veterans are given a six-week course and placed immediately in the classroom (Mariscal, 2004, para.14).

The Marine Corps have used a program called the Educator Workshop (Mariscal, 2004), designed to “win over influencers” (school personnel) by having them attend a week of boot camp (International Action Center, 2005, p.23). Teachers who take part in the “workshop” every year (40 from each recruiting zone) are flown to San Diego or Parris Island and set up in local hotels.  In addition, they are paid $225.00 (Mariscal, 2004, para.11).  The idea behind the program is to create a bond with the military and then carry that excitement back to their schools to pass on to “prospective enlistees” (International Action Center, 2005, p.23).  However, Mariscal (2004) points out, “military veterans are considered to be potentially disruptive given their first hand knowledge of military values and practices” and are not allowed to participate in the workshop (para.13).

Indeed, the military is highly intent on making as many connections with “influencers” as possible, as indicated in this passage from the School Recruiting Program Handbook (2004):

Many faculty members are prior service or are current members of the United States Army Reserve.  Try to identify these individuals and develop them as centers of influence (COIs).  Your goal is to develop as many COIs as possible for the schools.  Don’t forget the administrative staff since many of them act as policy makers.  Establish and maintain rapport and always treat them with respect.  Also, have something to give them (pen, calendar, cup, donuts, etc.) and always remember secretary’s week with a card or flowers (p.5).

The Handbook goes on to instruct recruiters to look for student influencers, “…class officers, newspaper and yearbook editors, and athletes” who “can help build interest in the Army among the student body” (p.3).  “First to contact, first to contract” is the policy outlined, with the warning “if you wait until they’re seniors, it is probably too late” (p.3).  Recruiters are expected to actively promote a positive image of the military to students old enough to begin thinking about their career.

The Recruiting Operations Manual (2006) uses a bizarre juxtaposition of military doctrine (in italics) and recommendations (directly below, in regular font) for appealing to students, as in the following two excerpts, begging the question, who is the “enemy?”

Never permit the enemy to acquire an unexpected advantage.
1-26. Recruiters must establish and maintain a visible and active presence in their markets. By so doing, recruiters will promote the Army as the service of choice for he young people they seek to recruit (p.17).

Strike the enemy at a time or place or in a manner for which he is unprepared.
1-27. An Army recruiter will likely surprise no one when he or she visits a high school or college campus. However, the recruiter can create surprise—even delight—by demonstrating genuine interest in young people. Some people will expect an Army recruiter to have an interest in nothing more than “filling his quota.” The oldier or civilian employee who counsels and mentors young people and lives the Army values will indeed surprise those people (p.17).

Similar to the School Recruiting Program Handbook (2004), that warns ominously “like the farmer who fails to guard the hen house, we can easily lose our schools and relinquish ownership to other services if we fail to maintain a strong school recruiting program (SRP)” (p.2), the Operations Manual (2006) states that “recruiting quality soldiers to fight the Global War on Terrorism means recruiters and their leaders must be fully engaged with the market” in the schools (p.29).  Schools are pivotal, because “without a strong schools program, you cannot have an effective grad recruiting program” (p.21).  Using language like “taking the offensive” (directing the nature of an operation), “market areas of interest” (all educational institutions, public and private), “total market penetration” (schools and the larger community), “target rich environment” (a school with a lot of potential recruits, i.e. poor and minority), the Operations Manual is straightforward in its goals with minimal ambiguity.

School recruiting programs are now targeting Latino/a students, who compose 22% of the recruiting market, twice the rate of Latino/as in the general population (roughly 13.5%) (Mariscal, 2004, para.3).  “Visit any high school with a large Latino population, and you will find JROTC units, Army-sponsored computer games, and an overabundance of recruiters, often more numerous than career counselors” (para.6).  An entry point to recruiting minority students is the administration of the Armed Services Vocational Aptitude Battery (ASVAB) during the junior or senior year of high school.  The ASVAB is not only an enlistment screening tool, it is a way for recruiters to insert themselves into schools by helpfully providing “a cost-effective career exploration program” to low-income schools (School Recruiting Program Handbook, 2004, p.7).  Along with the ASVAB, the Army has developed online software called March 2 Success that preps students for the ASVAB, meant to enhance their helpful image (p.7).  As the Handbook (2004) states, it is “reasonable” for school officials to allow recruiters to present help in interpreting ASVAB scores.  In addition, each recruiter is supposed to prepare a detailed school folder including the scores, documentation related to teachers’ and students’ level of interest and opportunities for “career” presentations at school events (p.4).

Colleges and universities are not immune from military strategy, either.  The Concurrent Admissions Program Manual (2002) describes partnerships between postsecondary schools and the Army, including assisting veterans in obtaining course credit for time spent in the military (Army/American Council on Education Registry Transcript System).  Veterans and active-duty soldiers are encouraged to select a local college from a list of over 1,540 participating schools (The Servicemembers Opportunity Colleges), because the local campus will be easier for the recruiter to “partner” with (p.4): “the college will view the recruiter as an excellent source of future students, enabling the recruiter to improve access and high-grad recruiting on that campus” (p.3).  Colleges are even encouraged to enroll recruiters who are working on degrees: “Help recruiters understand your college so well that they will unhesitatingly refer their enlistees to your college!” (p.7).

Militarism as a whole must be resisted and stopping recruiting is a good place to begin.  As Mariscal (2004) argues, military values are located at all levels of culture, emanating from the capitalist state.  Unchecked and unchallenged, militarism starves the rest of society of necessary resources that would go to meet human needs, not corporate interests.  One challenge we face in resisting recruiters is that it is easy to slip into an easy sense of schools being “our” institutions, since many of us attended public schools for 13 years.  These schools provided some of the only forms of stability and introduced us to the importance of learning and critical thought.  Influential teachers nurtured and cared for us.  We might be tempted to think that these institutions can be reformed to serve the people’s needs.  However, as Gibson, Queen, Ross, and Vinson (2007) warn,

…schools embedded within a capitalist nation, especially capital’s most favored nation, are capitalist schools, their schools, not ours, until such time social upheavals or civil strife are at such a stage that schooling is either dramatically upended, or freedom schools operating outside capital’s school supercede them (para. 51).

In a similar vein, it is their troops, not “our troops” when it comes to the military.  Indeed, the primary purpose of any military, along with the police, is to protect the ruling elite and their property, not the working class. As long as the troops support their mission, they are not our troops, until they decide to dramatically upend the system by refusing to fight or sabotaging the system from within, keeping in mind that there might be several stages of readiness at play. The fact that they might be working class themselves and buy into the system only makes the situation that much more challenging.

Compulsory Volunteerism

The “volunteer” army is a skillful rhetorical device used to sustain support for military presence in the schools.   Alongside volunteerism is rampant privatization, borne out by the figure of 130,000 mercenaries with 145,000 active duty forces serving in Iraq, “an effective doubling of the size of the occupation force” (Scahill, 2007, p.24).  Scahill summarizes the political importance behind the image of the volunteer army on a global level in his book Blackwater: The Rise of the World’s Most Powerful Mercenary Army:

What we see here is an insidious system where you want to avoid having a draft in your country; you want to keep it off the table for political reasons.  You can’t convince the world to participate in your global wars of conquest, and so what you do is you make the whole world your recruiting ground.  You use these private companies to go into the poorer countries of the world, countries that have been systematically destabilized by the United States, and you hire up the poor of the developing world, and you deploy them to kill and be killed in Iraq against the poor and suffering of Iraq” (pp.24-25).

According to Mariscal (2004), here in the U.S., these imperialist adventures will require an endless supply of reserve troops, so “what better institutional site to conduct such a campaign than the nation’s dysfunctional public school systems that have been thrown into chaos by massive budget cuts, overcrowding, and neglect?” (para. 16).  While there is no draft in official policy, the poverty draft includes those students being targeted with promises of services that are continually denied them in the larger world, services which are seen as components of basic human rights according to the 1948 United Nation’s Universal Declaration of Human Rights (International Action Center, 2005; Kamenetz, 2006; Spring, 1999).

People join the military not because they want to, but because they have to (Aleman, 2007).  Rasmus (2007) describes the historical shift in unions over the past 150 years, ultimately impacting worker/boss power relations among the non-unionized.  From the post WWII 1940s to the mid-1970s, there was an expansion of militant collective organizing, with health care, pensions, inflationary raises, and job security being on the list of demands.  “…this was the golden age of contract bargaining, and of what might be called ‘contract unionism’ (p.45).

From the late 70s onward, a shift occurred as part of a corporate offensive.  Massive bargaining agreements were disrupted through legislation and a focus on concessions within existing contracts.  “This period, which lasted until the present, might be called “concessionary unionism,” with its focus on minimizing the reduction of magnitudes and values in bargaining” (Rasmus, 2007, p.45).  Now, unions are in the role of partnering with businesses, further eroding hard fought contracts, and shifting health care costs to the employee via high-deductable private insurance plans, and selling off pensions to be managed for profit.  “This new condition might be indentified as the era of “corporate unionism” where unions become even more integrated with the strategies, aims, and objectives of global corporate management” (p.45).  All of this contributes to the uncertainty that workers and young people about to enter the workforce experience.

With traditional avenues of security fast disappearing, it is no wonder that people are “forced to turn towards the offered benefits and financial security of the Armed Forces” (Aleman, 2007, p.13).  In A Deserter’s Tale, Key (2007) outlines in plain talk how his economic situation drove him to enlist with only ten dollars in his pocket the day he stepped into the recruiting office:

I had no money, I had dreams of getting formal training as a welder, I needed to get my teeth fixed, and I wanted to have my kidney stone removed.  If only I joined the military, the posters suggested, I would be on easy street.  The armed forces were offering money for college tuition, health insurance, and even a cash bonus for signing up (p.36).

Key goes on to describe how the recruiter befriended him over the following six weeks, becoming “my coach, my guidance counselor, my adviser, and my personal biographer, as well as the provider of coffee, doughnuts, and submarine sandwiches…” (p.39).  The recruiter visited Key and his wife, promising that life on the military base would be safe and rent free “I learned later that this was not true, that about $700.00 would be docked each month from my paycheck [$1,200 monthly] for the rent” (p. 42).  Knowing that Key wanted to become a welder, the recruiter also promised him access to training while he was posted on the base.  Once deployed, Key attempted to talk with an officer to ask about the mismatch between what he was promised and what was actually occurring.  The officer responded, “Soldier, you obviously don’t understand the military way of life…get the hell out of my office” (p.55).  The following day, Key was severely reprimanded and punished by his squad and team leaders and never again asked any questions.

War resister and veteran Eugene Cherry noticed that the bulk of the medics he met during his tour were Caucasian, not African American.  Most of the African-Americans he encountered tended to serve infantry ranks, which were predominantly black.  He saw a direct connection between the demographics of the infantry units and lowest ranks, and the make-up of the schools and neighborhoods targeted by recruiters:  “They’re not going into well-to-do areas like Lake Forest and trying to get those kids to join, but I guarantee you if you go to a neighborhood like Englewood, you’re going to see a lot of recruiting stations” (Ziemba, 2008, p. 15).

Deserter/resistors such as Key and Cherry are not the only ones to acknowledge the precariousness of the “volunteer army” construct.  The Recruiting Operations Manual (2006) states:

Economic factors can have a strong influence on the recruiting environment. The labor market has a direct affect on recruiting operations. When unemployment rates go up, enlistments go up. When unemployment rates go down, enlistments go down. Areas that are economically depressed have higher enlistment rates, as young men and women seek the opportunity to escape economic hardship. A good understanding of the economic situation in their AO enables recruiters to plan their operations for optimum success (p.33).

The Operations Manual also acknowledges that social changes, either regional or national, can enhance the image of volunteerism, such as what happened between 9/11 and the lead-up to the Iraq invasion.  The military capitalized on these “social conditions,” taking care to guard against mistakes in self-presentation during “periods of prolonged war, which are always controversial” and “can sway youth to or from Army service” (p.33).

The Operations Manual likes to brag about soldiers who “leave behind their comfortable homes and temporarily set aside their personal plans to put on the Army uniform to help protect their country from her enemies” (p.133).  One of the most high-profile soldiers, Pat Tillman’s death (under mysterious circumstances) was exploited to promote the myth of the all volunteer army- that Tillman gave up his high paid professional football career to serve his country (Aleman, 2007).  The media portrayed this as if it were true for all enlistees- as if everyone had the same number of options yet chose military service out of the goodness of their hearts.

When social class enters the picture, volunteerism takes a hit.  Jessica Lynch, from a working class background, was used by the military in a similar manner than Tillman by immediately exaggerating her heroism during the early stages of the Iraq invasion.  In both cases, the lies were exposed by Tillman’s family and Lynch herself, but not in time to prevent the damage of the mythology of the all volunteer army that still runs strong in the public’s mind.  And when Lyndie England’s famous pictures emerged of her posing with Abu Graib detainees, the media focused on her as being the one responsible, not the higher-ups. Pundits constantly brought up the argument that the soldiers who participated in acts of torture “chose” to join the military and were therefore obligated to face the consequences (the “few bad apples” defense). Then and only then did they invoke the Nuremburg trials and the notion of personal choice, violating their usual “just following orders” logic used to justify their own misdeeds.  This is the hard lesson of volunteerism for the rank and file- the construct will be used against them with the upper ranks avoiding any kind of punishment.

The condition of young people in the United States argues against the concept of a truly volunteer fighting force.  According to the International Action Center (2005), almost 40% of the homeless population is under age 18.  5.5 million sixteen to twenty-four-year olds are “officially disconnected”- they are not in school or the military, are unemployed, living with others, or outgrown the age limits for juvenile hall and foster care (Kamenetz, 2006, p.70).  One out of 5 children in the United States are born into poverty (Sklar, 2007) with a larger proportion of people in severe poverty reaching a 32 year high, growing more than 26% since 2000 (Aleman, 2007).  Since the 1970s, the top 1% of households has doubled their share of the wealth and white households have seven times as much net worth than households of color (Sklar, 2007). Sklar states that one out of six people under age 65 has no health insurance of any kind with Aleman (2007) putting the figure at 45 million uninsured for longer than one year and 55 million partly uninsured the prior year.  Nearly 30% of nineteen to twenty-nine year olds have no regular health insurance, which is twice the percentage of the population at large, more than any other age group (Kamenetz, 2006).

We have the image of young people as being the best off of any segment of the population on all measures- health, finances, and education.  The International Action Center (2005) places the estimates of youth incarcerated in adult jails at 7,600 with fifteen states setting the minimum age of the death penalty at eighteen.  At the start of 2001, 73 people on death row were there due to crimes they had committed under the age of 18.  Youth of color are 34% of the juvenile justice system population and 62% in custody.  In the past fourteen years, there has been a 51% increase in young people being committed, two-thirds of those being minority youth (International Action Center, 2005).  Overall, the jail and prison population has soared since 1980, with latest figures approaching 1 in every 46 civilians (Sklar, 2007).  One out of every 7 black men ages 25-29 are incarcerated.  Looking just at prisons and not local jails, 10% of black males ages 25-29 were locked up at the end of 2001, compared with 1% of white males (Sklar, 2007; Gasper, 2007).  The total number of the incarcerated stands at 2.2 million, with 4.8 million on parole/probation and prison budgets busting at $61 billion (Gasper, 2007).

The war on crime mirrors the language of the war on terrorism, with a law-and-order mentality that is essentially veiled racism.  Nixon was the first to emphasize tough on crime talk, followed by the Reagan administration’s double offensive on “criminals” and “welfare recipients,” both coded terms for African-Americans (Gasper, 2007, p.19).  This ideology serves to justify militarism aimed at unruly brown citizens, both here and abroad.  It also justifies irrational tougher sentencing laws, with many prisoners serving life terms for petty theft or bounced checks, all in the service of the for-profit prison industry.  According to Gasper, California spends $35,000 per year on every prisoner and only $7,000 annually per K-12 students and $4,000 for college students.  The education/jail connection cannot be more obvious with two-thirds of California’s prisoners reading below a ninth grade level and over half being functionally illiterate.  Funding for inmate educational programs (shown to be one of the most effective ways of reaching younger inmates) has been slashed with only 6% of prisoners in academic classes or 5% in vocational training (Gasper, 2007).

It is difficult to accurately determine the scope of school dropout rates,  because data has been subject to manipulation and error due to self-reporting by high schools, as mandated by NCLB.  Houston is a prominent example of this problem.  Under NCLB, states are allowed to use their own measures for graduation rates, making it impossible to not only obtain national data, but statewide data.  In California, nearly one in three high school students in the class of 2006 did not graduate, the rate dropping to a ten year low (Aleman, 2007, p.12).  Balfanz and Legsters (2004) estimate that between 900 and 1,000 U.S. high schools have a 50/50 chance of graduating its students.  In 2,000 high schools, the freshman class reduces by 40% or more by the time the senior year arrives (p.3).  These schools have weak promoting power, a common feature of schools with high concentrations of poverty and minority students leading to staggering dropout rates.  High dropout rate schools are located in major cities, along with the rural South and West where large numbers of white students attend.  “Nearly half of our nation’s African-American students, nearly 40% of Latino students, and only 11% of white students attend high schools in which graduation is not the norm” (p.6).  Fifteen percent of  these high schools produce close to 50% of the nation’s dropouts, causing a media stir when  Balfanz and Legters (2006) labeled them “dropout factories” (para.2).   “There is a near perfect linear relationship between a high school’s poverty level and its tendency to lose large numbers of students between ninth and twelfth grades” (para.4).

These high poverty schools are the perfect candidates for the “total market penetration” that the military recruiters seek out.  In fact, they have a willing cadre of unelected, self-appointed, bipartisan elites like Bill Gates willing to help in the form of the National Commission on Skills in the Workplace’s Tough Choices orTough Times report.  Tough Choices proposes universal exam-based tracking with all 10th graders having to take a regents exam “terminating the education of those who failed” (Miller & Gerson, 2008, p.16).  Miller and Gerson point out that while the report stresses that students can retake the exams and won’t fail, it will be up to them to display the motivation to persist in obtaining an education, the objectivists’ ultimate dream writ large.  In the language of corporate supremacy, that means “i.e. throwing millions of students out into the streets as they turn 16” (p.16).  One can only guess which remaining public institution will be ready at the helm to welcome in these youngsters.

According to Army statistics, recruiters are already finding it necessary to look to enlisting high school dropouts and “lower-achieving” applicants to meet quotas (Schmitt, 2005).  Even though Army officials insist that they wouldn’t “lower standards” to meet quotas, recruiters “…said they were told in February to start accepting more recruits who are ranked in Category 4 on the military’s standardized aptitude test- those who scored between the 10th and 30th percentiles on the ASVAB” (para.4-6).  In 2004, the Army accepted 465 of Category 4 recruits while in 2005 they accepted 800 such recruits (para.18).  The percentage of new recruits without a high school diploma have reached 10%, up from 8% in 2004 and 2% (the upper limit) of ASVAB low-scorers have been admitted into the Army.

Once in the “all volunteer” military, soldiers are finding that the health benefits they sought to be sorely lacking and highly conditional.  One veteran and war resister believed that the red tape that people encounter “…is really a smokescreen, because behind the red tape there is next to nothing there.  It’s just trying to shield people from seeing that the services are not there” (p.21).  VA hospitals, already understaffed, are now seeing active-duty soldiers as patients because the Department of Defense hospitals are inundated.  “On any given night, there are 195,000 homeless veterans, 9,600 for whom the VA does not have beds.  In the last two years, one-third of Afghanistan and Iraq veterans classified as being at risk of homelessness lost their homes…the suicide rate for veterans is double that of the civilian population” (Binh, 2007, p.52).

The National Coalition of Homeless Veterans estimates that 23% of the overall homeless population are veterans, with a bulk of them having served in Vietnam.  The Department of Veterans Affairs has located 1,500 young Iraq and Afghanistan veterans who are homeless out of a total 336,000 veterans homeless during 2006 (McClam, 2008).  The three main causes of homelessness among veterans are mental illness, financial problems, and difficulty finding affordable housing- conditions that, not coincidentally, led many to enlist in the first place!  As McClam explains, “Iraq veterans are less likely to have substance abuse problems but are more likely to suffer mental illness, particularly post-traumatic stress…that stress by itself can trigger substance abuse” (para.26), leading to homelessness.  There is growing concern about the unique problems facing Iraq veterans in the form of numerous redeployments, longer tours, and improvised explosive devices, all leading to extreme stress and contributing to the problem of homelessness.

Those who do seek treatment find that the same cutbacks and insurance industry trickeries in privatized medical care affecting the civilian population also impact them.  According to Matt Hrutkay, a member of Iraq Veterans Against the War, the VA web site has a section containing a guide for VA medical providers and doctors encouraging them to diagnose veterans with “adjustment disorder,” “anxiety disorder,” and “personality disorder.”  “The reason they’re doing that is so they can claim there was a pre-existing condition before I joined the army and my issues have nothing to do with being blown up twenty-one times” (Ruder, 2007, p.23).  Eugene Cherry was a soldier/medic who was given prescriptions instead of treatment for his PTSD.  Rather than losing what little bit of sanity remained, he chose to go AWOL in order to get the treatment the military wouldn’t give him.  Choosing to take on the military, he managed to demonstrate through the legal system that he went AWOL due to the PTSD (Ziemba, 2008).

Binh (2007) reports that the VA has a “backlog of more than 600,000 applications and appeals for disability benefits,” most of which won’t be successful (p.52).  The case load is projected to grow by 1.6 million over the next two years.  Veterans who suffer from severe PTSD often receive low disability ratings.   “As of July 2006, 152,669 veterans filed disability claims after fighting in Iraq or Afghanistan, and only 1,502 of them received disability ratings of 100%”  (p.52).  Binh recounted how one private received a rating of 40% and has to support his family on the $700.00 per month he receives from the government.  Unable to work due to the PTSD, he is nearing bankruptcy and has been waiting five months to receive treatment at the VA hospital.   A mere 3% of veterans going through the medical system have been granted permanent disability status (it used to be 10% in 2001).  Since 2001, the military has disqualified 22,500 veterans due to “personality disorders” which eliminates them from receiving benefits, “saving the VA $4.5 billion over the course of their lifetimes” (p.52).

100,000 veterans from the first Iraq war later reported mysterious medical conditions such as birth defects, cancer, and unexplained fatigue.  In 1991, there was a two year limit on reimbursements for war-related illness, which eliminated 95% of these applicants from being eligible for benefits since their symptoms didn’t manifest themselves until years later (Binh, 2007).  As one veteran stated, “They are creating veterans every single day who come back from combat and there’s no support structure… A lot of people have to wait until it gets really bad” (Ruder, 2007, p.22).   Another veteran discovered that once he left the army, he had been diagnosed as having an “adjustment disorder” without having seen one medical provider, despite making numerous appointments that were continually cancelled.

When confronted with these figures, proponents of volunteerism among the ruling elite point to the fact that soldiers made an “informed choice” and therefore should have understood the consequences before enlisting.  The “all volunteer” army is a way to ultimately wash one’s hands of the responsibility and discomfort at systematically NOT supporting the troops.  The public is catching on.  Despite their efforts to own schools, including millions of dollars spent on advertising and padding the ranks of recruiters, enlistments in the Army are down by as much as 30% (International Action Center, 2005, p.28).  Well-publicized scandals such as last year’s Walter Reed debacle creates a space for critically questioning what “support the troops” REALLY means.  This indicates that people are becoming aware of the lies and deception that are part of the military and that the beginnings of a mass resistance in the post-draft era are possible.  However, “While the Armed Forces are having trouble reaching recruitment quotas amid an unwinnable war, they are managing retention at record levels.  People already in the Armed Services have a firm understanding hat a civilian world that seems ever more unwelcoming and unreliable awaits them and that the military cocoon is just the opposite” (Aleman, 2007, p.13).

No Money/No Jobs

The recent barrage of military advertising uses emotional music and patriotic themes to promise exciting careers to potential recruits.  Common images include people operating imposing, high-tech machinery and paratroopers emerging from planes in flight.  But, as the International Action Center (2005) points out:  “…there aren’t many aircraft carriers in Des Moines, Iowa.  No one is hiring tank drivers in the Bronx.  And civilian airline companies prefer that you keep the doors closed and that nobody jumps out” (p. 29).  Like the ideology of the all-volunteer army, the military is quick to promote one thing (job training and financial aid for college) while doing another (playing the personal responsibility card when challenged by the public by distancing themselves from ever saying they promised job training or financial aid in the first place).

One cannot deny the allure of vocational training or money for college.  The military has succeeded in the post-draft era by riding the tsunami of public misinformation – who wants to be the hard ass who proposes limiting recruiter’s access to the schools when they only want to provide career counseling and financial aid to disadvantaged school districts?   The situation facing many young people related to employment isn’t exactly upbeat.  Unemployment is the highest for young people with the Census listing 10% compared to 3% for the general population (the rates are most likely higher).  One out of every three African American men and women between 16-19 years old are unemployed, as are one out of five between 20-24 (Sklar, 2007, p.30).  In the United States, one out of four workers makes $8.70 or less per hour and the percentage of full-time workers at the poverty level has soared 50% (p.27).  A household with two children would have to work more than three full-time jobs at the prevailing minimum wage to just break even (p.26).  When it comes to race and labor, African-American income is three-fifths that of whites, unemployment twice that of whites and their poverty rate triple that of whites (p.29).  And youths between the ages of eighteen and twenty four are the ones most likely to hold low wage jobs and are the first to get laid off, contributing to their 30% poverty rate, the highest of any age group (Kamenetz, 2006, p.6).

When the first Baby Boomers made their debut in the job market in 1970, the largest employer in the United States was General Motors offering an average hourly wage of $17.50 in today’s dollars.  Today, the largest employer is Wal-Mart whose average hourly wage is $8.00 (Kamenetz, 2006, p.7).  Kamenetz describes theses as “crap jobs, positions that are “temporary, part-time, with no benefits, and hourly pay.  Included in the crap category are unpaid internships, representing “a $124 million yearly contribution to the welfare of corporate America” (p.101).  These jobs serve not only to enrich the capitalist class, they also intimidate low-wage workers who are always under the threat of dismissal along with serving as a leverage against slightly more privileged salaried employees who fear being replaced by the temps.  In this context, “…the value of a college education has grown in the last generation not because college grads make so much more but because high school grads’ earning has stagnated” (p.95).  Usual markers of adult achievement- shorter time to complete one’s education, higher income, and living on one’s own- are all lower than for youth in the 1970s.  The only thing that has increased is the number of “choices” in consumer goods, made possible by an outsourced economy.

The military capitalizes on the large number of postsecondary school “stopouts,” another term for those who fail to re-enroll or drop out from college altogether.  According to Kamenetz, (2006) in her book Generation Debt, one in five Americans in his or her twenties was a college dropout.  Today, it is one out of three (p.6).  Not only are young people dropping out of college, they are taking longer to earn their degrees:

The nationwide high school graduation rate peaked in 1970 at 77%.  It was around 67% in 2004…of every 100 young people who begin their freshman year of high school, just 38 eventually enroll in college, and only 18 graduate within 150% of allotted time- six years for a bachelor’s degree or three years for an associate’s degree.  Only 24.4% of the adult population has a B.A., according to the Census… (pp.5-6).

The School Recruiting Program Handbook (2004) advises recruiters that “The market is an excellent source of potential Army enlistments due to the high percentage of students who drop out of college, particularly during the first two years…there are certain times during every semester, when, if students are going to drop out, they will do so (pp.8-9).  The Handbook instructs recruiters to compare student rosters from semester to semester in order to identify those who have stopped out.  The recruiter is supposed to be ready and waiting when “work-bound students may realize that they lack the necessary training and experience to land a good paying job or for some college-bound students who planned on continuing their education the expected scholarship money didn’t materialize” (p.3).

In a rare fit of honesty, Dick Cheney once remarked that the military isn’t about job training or providing financial aid.  It exists to wage war.  But all of the advertising and presence during sporting events and on MTV emphasizes training and money.  Dispelling these myths, the International Action Center (2005) states that on the whole, veterans earn 19% less than those with no military experience and that 88% of men and 94% of women will never utilize their military training in civilian jobs (p.29).  The enlistment contract itself features a handy clause that allows the military to make any changes to any part of the contract with no notification required, meaning most likely you will not get the job you want, despite all the promises and handshakes.

Often recruits are told during boot camp that they can choose from an array of military jobs, but once they get out, they are forced into taking less desirable jobs (International Action Center, 2005; Ziemba, 2008).  This happened to Joshua Key, who was promised by a recruiter that he would get to build bridges in the continental United States after finishing boot camp.  Instead, he was promptly shipped off to Iraq, and being the lowest ranked in his unit, was the one chosen to dispose of his companies’ solid waste:

We crapped into fifty-gallon metal barrels, each sliced in half.  When the barrels were full, I would toss in five gallons of diesel, light a match, and use a fence post to stir the shit.  Usually I would have two or three barrels burning at once, stirring them for hours at a time” (Key, 2007, p.77).

It’s important to note that Key wasn’t assigned this job as punishment- it was considered normal procedurefor the lower-ranked enlistees, most of whom were impoverished when they joined the military, to be assigned the worst jobs in the unit.  The School Reporting Program Handbook (2004) regularly distributes job vacancy reports from Reserve units to high school counselors.  Of course the handbook specifies that there is no guarantee that the jobs posted will be available or that the applicant will qualify (ASVAB scores determine qualifications, thus shutting lower-performing students out of the better jobs).

The same hierarchies that are part of capitalist society are reflected in the ranks and structures of the military.  For example, 3% of all Latino/as in the Marines are officers- over 80% of officers are white (Mariscal, 2004, para.3).  Latinos, tend to serve in combat positions (para.5).  In the JROTC, 54% of participants are minority youth; of all JROTC participants, 70% end up being in the lower ranks of the military.  These programs that reinforce unfair hierarchies cost the high schools in which they are located an average of $50,000 per year (International Action Center, 2005, p.11).

The other commonly promoted myth about the military are the signing bonuses and money for college, with $70,000 from the G.I. Bill promised.  Only one in twenty even qualify for the $70,000 to begin with (International Action Center, 2005, p.31).  The most an enlistee can get from the GI Bill is a little over $36,000, barely enough to cover the tuition for four years at a public university.  If an enlistee wants the total $70,000, they have to score above the mean on the on the ASVAB and sign up for the military jobs that are the hardest to fill.  In fact, the amount of money enlistees will receive in hand after signing the contract is zero.  Due to a variety of personal factors, 57%-65% of GI Bill applicants never receive money for college (International Action Center, 2005; Ziemba, 2008).  To qualify for GI Bill money, you have to be honorably discharged (20% aren’t), have to be able to attend school (not likely if you have impairments), have to be enrolled in a VA approved program, and have to survive your tour (GI Bill money doesn’t go to the survivors) (International Action Center, 2005,p.31).  “The average person that does receive money from the GI Bill will get a meager $2,151, not the tens of thousands promised in advertisements” (Ziemba, 2008, p.14).

Of all enlistees who finish four years of military service, only 16% complete a degree program (International Action Center, 2005, p.31).  Like other victims of “government prioritizing,” the GI Bill awards have not kept up with the costs of tuition, which has increased as much as 65% between 1995 and 1999 alone, while GI Bill funding has only jumped 16% (p.31).  Making matters worse, the GI Bill and other promised signing bonuses are loans- to apply for the GI Bill a mandatory, non-refundable monthly deduction of $100.00 is drawn from enlistee’s pay, barely at minimum wage levels to start.   In fact, the military profits from the GI Bill as people give up applying for the funds and the non-refundable deposits are placed into Pentagon coffers (p.32).   And the enlistment bonuses?  If an enlistee doesn’t complete their required tour, they have to pay back the bonus (p.33).

Rampant tuition inflation- public college tuition has gone up four times more than median family income in the 1990s- has not brought on many alternatives for funding a college education (Kamenetz, 2006, p.17).  Like the military, post-secondary institutions have steered students toward loans rather than grants as financial aid.  “One major factor is the decline in state appropriations to public colleges and universities…higher education was known as the budget balancer for states cutting essential services” (p.20).   Clinton did not allocate much funding for the Pell Grant during the sixth reauthorization of the Higher Education Act in 1992.  Instead, student loan maximums were increased and newer unsubsidized loans (where accumulated interest is added to the loan amount) were made available.  Making matters worse, Pell Grants and similar aid packages are not tied to inflation costs but are adjusted during each reauthorization.  “In 1976, the maximum Pell covered 72% of costs at the average four-year public school; in 2004 it paid just 36%…”(p.26).

Reflecting the privatization trend in social services, college education costs are being shifted to students and their families, even as enrollments soar.  In the early 1980s, most federal financial aid came in the form of grants.  Now, most of the funding comes in the form of loans- almost 60% with nearly two-thirds of students borrowing to pay tuition.  As a result, the student loan industry is itself has become a profit-making entity.  In 2005, Sallie Mae made the Fortune 500 as the “second most profitable company in returns on revenue…” (Kamenetz, 2006, p.29).  $85 billion in new loans were the result.  Now, two-thirds of four year students graduate with an average of up to $23,000 in loan debt, an average unpaid credit card balance of $2,169, and one fourth of these students putting their tuition on their credit cards (p.5).  Even 44% of students who were still dependent on their parents and came from households making $100,000 annually borrowed money for school in 2002 (p.7).  Predictably, rates of default on student loans began to rise in the late 80s, reaching 22% in 1992 (p.32).

Even when students drop out of school they have to repay the loans and considering that freshman attrition rests at one-third, further possibility for the debt-and-default cycle begins when one is young:  “If student loans go into default, the government can garnishee 15% of your wages without taking you to court. Under a 1996 law, the feds can seize your Social Security, tax refunds, or even emergency and disaster relief payments to pay off old student loans” (Kamenetz, 2006, p.33).  Even declaring Chapter 7 bankruptcy won’t help- student loans are exempt from forgiveness.  Kamenetz presents economists’ data on “manageable” debt burdens, where payments should be no more than 8% of monthly income.  By these measures, 39% of student borrowers now graduate with unmanageable debt, including 55% of African-American and 58% of Hispanic graduates (p.52).

The trend is also moving toward college savings plans/IRAs with government support being thrown behind benefits that are more likely to enrich those with the money to set aside for these kinds of plans rather than direct assistance to poor and working class families.  This mirrors what Kamenetz (2006) notes about recent “merit-based” grants and scholarships, which she argues are helping the very families who can already afford full tuition in the first place.  Indeed, university awards to families making $100,000+ annually have grown by 145% while families making less than $20,000 annually grew by only 17%!  In addition, “the lowest achieving rich kids attend college at about the same rate (77%) as the smartest poor kids (78%)” (p.42). College attendance gaps between whites and minority groups have widened since affirmative action policies ended in the 1980s and 1990s.    When tuition jumps, the median income of Pell recipients also rises (59% from the early to late 1990s) because of those jumps, “while the poorest families [are] priced out of the market altogether” (p.40).

As Kamenetz (2006) points out, today’s college students, compared to students in the 1970s, are older, require child care assistance, need increased financial aid to offset lower-paying jobs while in school, have more gaps in attendance between high school and college (and between semesters once in college), and require weekend and evening class offerings along with intense advising to ensure graduating.  When our institutions of higher education push these students aside, many will turn to the military for its perceived benefits.  And when the military reflects the same hierarchies and lack of financial aid seen at the colleges and universities, this feeds the cycle of debt and drop-outs that benefits capitalism the most.

Conclusion

In order to resist recruiting, we have to take a hard assessment of the situation, which is fast deteriorating for all segments of the population.  This includes respecting the reasons why many young people are interested in the military and comprehending the combination of debt and desperation facing not only high school students, but also those attending colleges.  Continuing the military metaphor, the government has been in full retreat from funding social services and infrastructure since the mid 1970s.  They have been the ones to “cut and run” in the face of an incredibly patient populace. In this climate, military service looks like the only option until young people join only to discover that it’s the same government denying them health care and education!

References

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Balfanz, R. & Legters, N. (2006, July 12).  The graduation rate crisis we know and what can be done about it.  Education Week Commentary.

Balfanz, R. & Legters, N. (2004, September).  Locating the dropout crisis.  Report 70, Center for Research on the Education of Students Placed at Risk.

Bender, K. (2008, February 14).  Lawmakers won’t back down following Berkeley council’s vote retracting statement to U.S. Marine recruiters .  The Mercury News.  Retrieved February 22, 2008 from: http://www.mercurynews.com/breakingnews/ci_8260944?nclick_check=1

Binh, P. (2007, September-October).  Disposable heroes.  International Socialist Review, 55, pp. 48-53.

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Gasper, P. (2004, November/December). Is biology destiny?  Genes, evolution, and human nature . International Socialist Review, 38.

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Kamenetz, A. (2006).  Generation debt:  Why now is a terrible time to be young.  New York: Riverhead Books.

Key, J. (2007).  The deserter’s tale: The story of an ordinary soldier who walked away from the war in Iraq.  New York:  Grove Press.

Liptak, A. (2008, February 28).  1 in 100 adults behind bars, U.S. study says.   New York Times.

Mariscal, J. (2004, November).  No where else to go:  Latino youth and the poverty draft. Political Affairs Magazine.

McClam, E. (2008, January 19).  Why does Johnny come marching homeless?   YahooNews.

Miller, S. & Gerson, J. (2008, March).  The corporate surge against public schools.  Substance News, 33(7), pp. 10-16.

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Neoliberalism and the hijacking of globalization and education

David Hursh

Over the last several decades, neoliberalism has been presented as a necessary and inevitable outcome of globalization and, therefore, has shaped social, economic, and educational policies. However, neoliberalism or free market capitalism neither achieves the economic and social benefits claimed for it nor functions as a self-regulating system. Instead, neoliberalism, as the current global recession makes abundantly clear, has devastated global economies and wrecked havoc on the environment. Therefore, I will argue the following:

  • Over the last several decades, beginning with Margaret Thatcher in Britain and Ronald Reagan in the U.S, politicians, the corporate and media elite have hijacked the process of globalization (the shrinkage of space and time) to promote neoliberalism as the only way in which the world can be organized. Neoliberalism promises to increase economic growth and reduce poverty and inequality. Consequently, neoliberalism, with its emphasis on privatization, deregulation, competition, and the dismantling of welfare and education programs except in the service of capital, has come to dominate the decision-making process.
  • Education, from preschools through the post-secondary level, is increasingly reshaped into competitive markets where students are to be assessed via standardized tests with the goal of creating entrepreneurial individuals who will be economically productive members of society, responsible only for her or him self. Neoliberal societies aim to create instrumentally rational individuals who can compete in the marketplace (Peters, 1994).
  • However, neoliberalism in practice differs from neoliberals’ theoretical assertions. Instead, writes Harvey (2005), neoliberalism is:

a benevolent mask of wonderful-sounding words like freedom, liberty, choice, and rights, to hide the grim realities of the restoration or reconstitution of naked class power, locally as well as transnationally, but more particularly in the main financial centers of global capitalism. (p. 119)

  • Moreover, by prioritizing profits over other non-monetary aspects of our lives, neoliberalism has been disastrous for the environment, especially after the election of George W. Bush, who refused to endorse reduction in carbon emissions on the grounds that it might hinder economic growth (Bellow, 2005, p. 183). In opting out of the Kyoto protocols, Bush claimed: “I will explain as clear as I can, today and every other chance I get, that we will not do anything that harms our economy…. That’s my priority. I’m worried about the economy” (Bush, cited in McKibben, 2006, p. 18). (Although Bush’s real worry seemed not to be the overall economy but getting profits to corporate executives.
  • Furthermore, neoliberals’ faith that markets need not be regulated because markets will regulate themselves, in hindsight, may only be true at the cost of everyone’s well being. For example, repealing sections of the Glass-Steagall Act prohibiting banks from owning other financial companies and reducing oversight, led to banks becoming involved in insurance and other industries, and making questionable mortgage loans. Consequently, when borrowers were unable to make escalating payments, the mortgage and housing industry collapsed, millions have been thrown out of work, and we have entered a global recession. As Brenner and Theodore (2005) state, “neoliberal political practice has generated pervasive market failures, new forms of social polarization, a dramatic intensification of uneven spatial development at all spatial scales” (p. 5).
  • The current economic recession has even led some neoliberals, including Alan Greenspan, to acknowledge that if markets are to survive and prosper, they cannot be unregulated. Increasingly, economists and politicians realize that markets need some albeit minimal oversight. However, I will argue that in the U.S., the question is whether Barack Obama will do more than aim to restore market efficiency by instituting some regulations and, instead, subordinate the market to the goal of creating global economic, social, and environmental justice.
  • Finally, I will argue that we need to a new educational system that does not focus on training individuals to be economically productive but rather aims to answer the essential questions of our time. For example, David Orr (1994, 2002) and Bill McKibben (2007) argue that environmental sustainability requires rethinking the purpose of education and society. Orr (2002) begins a recent book by asking,

How do we re-imagine and remake the human presence on earth in ways that work over the long haul? Such questions are the heart of what theologian Thomas Berry  (1999) calls “the Great Work” of our age. This effort is nothing less than the effort to harmonize the human enterprise with how the world works as a physical system and how it ought to work as a moral system. (p. 3)

This great work requires that we situate the question of environmental sustainability within larger issues of ethics/justice, politics, economy, agriculture, design, and science and that these become the focus of education.

Hijacking globalization to serve neoliberalism

Thomas Friedman, best selling author of The World is Flat: A Brief History of the Twenty-first Century (2005), is a leading proponent of neoliberalism whose views are adopted by corporate and governmental leaders around the globe. While Friedman never uses the term neoliberalism, preferring instead free-market capitalism, the policies he advances are the same: competition, markets, deregulation, privatization, and the reduction of the welfare state. Manfred Steger, in Globalism: Market Ideology Meets Terrorism (2005), portrays Friedman as providing the “official narrative of globalization” (p. 54).

Friedman argues that globalization requires neoliberal policies and that neoliberal policies support the process of globalization. They are essentially two sides of the same coin and we can no more reject free-market capitalism than we can reject globalization. We have, according to Friedman (1999), no choice but to adopt neoliberal policies.

The driving force behind globalization is free market capitalism—the more you let market forces rule and the more you open your economy to free trade and competition, the more efficient your economy will be. Globalization means the spread of free-market capitalism to virtually every country in the world. Therefore globalization also has its own set of economic rules—rules that revolve around opening, deregulating and privatizing your economy, in order to make it more competitive and attractive to foreign investment. (p. 9)

Neoliberals, like Friedman, have promoted their policies sufficiently to dominate the public discourse so that people are increasingly unlikely to challenge their assertions. Neoliberalism has become ingrained as the rationale for social and economic policies and, as such, is rarely challenged, but accepted as necessary and inevitable.

A whole set of propositions is being imposed as self-evident: it is taken for granted that maximum growth, and therefore productivity and competitiveness, are the ultimate and sole goal of human actions; or that economic forces cannot be resisted. (Bourdieu, 1998, p. 30)

Neoliberalism and education

Neoliberalism, writes Leitner, Sheppard, Sziarto & Maringanti (2007), replaces the common good and state concern for public welfare with the entrepreneurial individual aiming to succeed within competitive markets. Neoliberal policies favor

supply-side innovation and competitiveness; decentralization, devolution, and attrition of political governance, deregulation and privatization of industry, land and public services [including schools]; and replacing welfare with ‘workfarist’ social policies…. A neoliberal subjectivity has emerged that normalizes the logic of individualism and entrepreneurialism, equating individual freedom with self-interested choices, making individuals responsible for their own well-being, and redefining citizens as consumers and clients. (p. 1-2)

Because neoliberalism is described as inevitable, neoliberal education reforms are also assumed to be “natural” and inevitable. President Bush’s statements supporting the No Child Left Behind Act (NCLB) exemplify how neoliberals connect globalization with neoliberal education reforms.

NCLB is an important way to make sure America remains competitive in the 21st century. We’re living in a global world. See, the education system must compete with education systems in China and India. If we fail to give our students the skills necessary to compete in the world in the 21st century, the jobs will go elsewhere. (U.S. Department of Education, 2006, p. 2)

In the U.S., elementary and secondary reforms have focused on developing markets in education and, where possible, privatizing education. In order to hold schools accountable for producing productive workers, neoliberal proponents have pushed for high-stakes standardized exams in which teachers and students are punished for failing to achieve test-score thresholds. Such reforms, as I have described elsewhere (Hursh,  2007, 2008) have resulted in an increased drop out rate for students of color and students living in poverty, and a slowing in the reduction of the achievement gap between students of color and White students (Orfield, 2006).

Similarly, over the last few decades, neoliberal rationalities have been infused into post-secondary education. I recently have, with my colleague Andrew Wall, begun to examine the consequences of neoliberalism for post-secondary education. In our paper (Hursh & Wall, 2008) presented at the 2008 meeting of the World University Forum, we argued that neoliberal policies were increasingly colonizing higher education and, therefore, such processes needed to be analyzed and resisted.

We described how,

traditional notions of the purpose of the university, fraught with ambiguous aims including knowledge generation, service to society and liberal education, have been scrutinized and transformed into neoliberal objectives more easily articulated for policymakers (Cohen & March, 1986; Pheffer, 1977; Weick, 1976)…. The university is increasingly conceived ‘as an enterprise,’ with knowledge as a commodity to be invested in, bought and sold, and academics as entrepreneurs, who are evaluated based on the income they generate (Seguerski, p. 304). (Hursh & Wall, 2008)

 

Consequently,
Universities are conceived less as a place that generates knowledge that is important in itself or for society in general. Instead, universities look to how they can partner with corporations to create knowledge that has an economic benefit. Moreover, universities themselves have become corporatized, seeking to minimize their costs while maximizing their revenue. Zemsky, Wegner, and Massy (2006) describes American Higher Education as increasingly market smart and mission driven, suggesting the reconciliation of the corporatization of the university with traditional university purposes…. Slaughter and Rhoades (2005) and Slaughter and Leslie (1997) describe the emergence of academic capitalism with vivid examples of how fiscal resource tensions and declining state support for higher education have led to a push toward entrepreneurialism, commodification of knowledge and seeing students as consumers whose tuition revenue must be maximized.

The press toward entrepreneurialism is a push to generate a diversification of revenue streams for an institution.  New knowledge, existing expertise, and instructional capacity are all commodities to be operationalized to generate revenue and institutional profit.  An “academic capitalist knowledge and learning regime” has emerged, replacing an ideology of a “public good knowledge and learning regime” (Slaughter & Rhoades, 2005). Faculty in the new academic capitalist environment are pressured to develop research that attracts funding, often in the form of corporate sponsorship, and that generates patents that might be utilized by the office of technology transfer to be transformed into profitable lines of business.  The danger inherent in the push toward entrepreneurialism in research includes narrowing academic freedom and research to what is fundable and permissible to be published under funding agreements (Mendoza, 2007).  The knowledge production is distorted to conform to the market.

Similarly, students become valued not as learners and individuals who will become a part of the fabric of society, but as little economic engines whose knowledge will fuel an economy and at the same time whose tuition becomes essential for the economic vitality of institutions of higher education in the United States (Slaughter & Rhoades, 2005).  The sea change in US policy away from a low tuition and low aid to a high tuition and high aid approach to access and funding of higher education has moved students closer and closer to being pure consumers (Alexander, 1998).  The high cost of tuition means that institutions work to maximize tuition revenue, through escalating tuition, higher enrollment and decreased costs. (Hursh & Wall. 2008, p. 7-8)

Neoliberalism and its consequences for the environment and workers

Neoliberals’ desire to not intervene in markets and to focus on economic growth, primarily in terms of consumption, has both significantly contributed to the   environmental problems that we face and to global warming. For example, the negative consequences of China’s wholesale adoption of capitalist, neoliberal policies have become increasingly evident. Harvey (2005, p. 174) describes how neoliberal policies contributed to the degradation of China’s environment. China now has sixteen of the twenty worst cities in the world with respect to air pollution (Bradsher, 2003) and, according to a recent study, has surpassed the United States as the top emitter of carbon dioxide. Recent reports (Barboza, 2007) indicate that China’s air and water pollution causes 750,000 premature deaths annually and costs $160 billion a year in damages. Furthermore, the drive for capitalist expansion at all costs has contributed to numerous ecological disasters, including benzene and nitrozine spills in the Singhua River (Lague, 2005), which contaminated drinking water for millions of people, and exporting dangerous products, including toys with lead paint, defective auto tires, and poisoned toothpaste.

Furthermore, as I noted above, by privileging markets over the environment, the Bush administration has exacerbated global warming to such an extent that implementing carbon emission reductions now may be too late to halt continued melting of ice sheets in Greenland and Antarctica with the related rise in sea levels (Hansen, 2006).

Even though it is Bush’s and other neoliberals’ unending faith in the market that has contributed to our environmental catastrophe, they continue to resist governmental regulations of greenhouse gases or incentives for reducing energy use, and persist in believing that the market will create technological solutions to our environmental problems.

While decreasing corporate regulation, neoliberalism requires that “the state create and preserve an institutional framework appropriate to such practices,” (Harvey, 2005, p. 2) including international organizations, such as the World Bank and International Monetary Fund, that pressure national governments to eliminate trade barriers and reduce social spending. In the United States, state and federal governments have intervened to create testing and accountability requirements, including regulations privatizing public schools that serve the interests of private corporations. Neoliberals demand that governments reduce corporate regulations while intensifying their intervention into people’s lives. Under neoliberalism, governments exist to promote corporate profit rather than public welfare.

Moreover, recent research has revealed how neoliberalism contributes to increasing economic (Davis, 2005; Leitner, Sheppard, & Peck, 2007) and educational (Lipman, 2004; Anyon, 2005) inequality within cities. Mike Davis, in Planet of Slums (2005), details the negative consequences that neoliberalism has for most of the world. Many countries, especially in the global South, currently create few if any formal jobs. Davis cites one UN projection that only 10% of Africa’s new workers will find formal jobs (p. 177), and, therefore, few will have jobs in which they earn more than a meager insecure income. Contrary to Friedman’s cheerful description of India’s high tech boom, it is, according to a “leading Western economic consultant … a drop in the bucket in a sea of poverty” (p. 173).

In addition, neoliberal governments play a minimalist role in providing services. Davis cites a Nairobi slum-dweller: “The state does nothing here. It provides no water, no schools, no sanitation, no roads, no hospitals” (p. 62).  Because of the lack of housing and services, the urban slum population continues to grow exponentially, with Black Africa estimated to have 332 million slum-dwellers by 2015. Illnesses related to inadequate water supply, waste disposal, and garbage currently kill 30,000 people daily (p. 142). In 46 countries people are poorer today than in 1990 (p. 163). Many of the world’s cities and much of the world’s populations are growing poorer and the world is becoming more, not less, unequal (Jomo & Baudot, 2007).

Beyond neoliberal economic and education policies

Neoliberalism, then, is a failed policy that has increased economic and social disparity, has led to our current global recession, and has subverted education’s goals in the service of the commodification of knowledge. However, activists, scholars, students have long resisted the subversion of education for the purpose of economic growth and the current financial and environmental crises have further revealed the dangers and contradictions of neoliberal policies.

Rather than describing the breath of that resistance, what I prefer to do here is suggest that the question of how we develop a world that is both socially just and environmentally sustainable can and should be one of the essential questions that we ask in our educational institutions.

We need to ask: How do we develop a just sustainable world, that is, how we are to live on this planet in a way in which we meet “the needs of the present without compromising the ability of future generations to meet their own needs” (World Commission on Environment and Development, 1987, p. 8)? In addition, it is not enough to develop a world that is environmental sustainable if most in the global north has a high standard of living and most in the global south are living in poverty `(Bello, 2002). We also need ask is how do we create a “just sustainable world.”

David Orr, a professor in environmental studies, increasingly situates environmental studies within ethical, economic, and political contexts. In particular, he criticizes education and politics for failing to take on the “great issues” of our age. Orr quotes Vaclav Havel (1992), the Czech playwright, writer, and politician, who stated that “Genuine politics—politics worthy of the name…is simply a matter of serving those around us: serving the community, and serving those who will come after us”  (p. 6)

Bill McKibben, whose early books were on the environment, most recently, in Deep Economy: The Wealth of Communities and the Durable Future (2007), advocates that we rethink our economic principles so that rather than focusing on growth and increasing the Gross Domestic Product, we focus on improving the quality of our lives and our local communities. How do we measure people’s quality of life and how do we develop economies that work towards improving the well being of everyone?

Figuring out how do develop such a world requires that we develop an interdisciplinary understanding of the world that incorporates global politics and local initiatives, science and ethics, history and technology. A good example of the interrelatedness of seemingly disparate issues is Michael Pollan’s (the author of The Omnivore’s Dilemma and In Defense of Food) argument that if we in the U.S. are to decrease the amount of energy we use, improve people’s health, reduce our reliance on fossil fuels, and combat global warming, we need to rethink what we eat. A month before the election, Pollan’s (200b) open letter to the incoming “Farmer in Chief” outlined his proposal for a new food policy to the incoming president. In the article, he argued that because our current agriculture policies subsidize growing corn, soy, wheat, and rice (most of the corn is turned into corn syrup for our soft drinks or feed for livestock). The subsidies make fast food burgers and soft drinks cheap but vegetables and fruit expensive. Consequently, people are more likely to be obese and suffer from illnesses, such as adult onset diabetes. In fact “four of the top killers in America today are chronic diseases linked to diet: heart disease, stroke, Type 2 diabetes, and cancer.”  Therefore, while our fast food may be cheap, we pay for it with our health and rising medical costs.

In addition, the amount of energy necessary to plant, fertilize, harvest, and ship these crops so that they can be made into foods is significant. In the U.S., the food industry uses more energy than used by people to commute to and from work. Moreover, by subsidizing crops that are grown not for human consumption but for cattle, and are shipped long distances contributes significantly to global warming. In writing about food policy, Pollan interweaves what he has learned about agricultural policies and practices, nutrition, diseases, health care, energy use and global warming and concludes that we must change our food policies if we are to reduce energy use, slow global warming, and improve nutrition and people’s health. In fact, he argues that we cannot solve the problem of global warming and our worsening health without confronting our abysmal agricultural policies and developing a new food (rather than agricultural) policy.

My own essential question that I think should be part of the curriculum focuses on how do we develop an environmentally sustainable world that is also socially just? That is, how do we create a world in which we meet the needs of the present generation without compromising the needs of the future, in which humans and other living things continue to flourish? If we fail to answer this question, human civilization and the global environment will decline. Consequently, how we develop an environmentally sustainable world that is also just, that treats fairly people, is the essential question of our time (Bello, 2002).

Answering this essential question requires that we take an interdisciplinary approach to examining a wide range of complicated questions that will require our best scientific, philosophical, political, and economic thinking. For example, we need to ask: How do we develop a global system in which countries that are at various stages of development agree on issues of energy production and use? How do we rethink the production and consumption of food so as to place less of a burden on the environment?

Moreover, I would argue that we are unethical if we are not assisting students in asking and answering questions like these. Rather than thinking about how our students have performed on a standardized test, or whether they have memorized their textbook sufficiently in order to pass an exam, we need to be asking whether our students are learning how to pose questions, collect and analyze data, and make decisions for themselves and their community.

Focusing on these questions will require that we rethink our educational systems away from one in which teachers deposit knowledge in students heads while teaching an artificially segregated subject area to one in which students, teachers, and community members actively work to answer questions that are important to both individuals and communities. Moreover, they allow us to raise questions about the purposes of economic systems and the goals of our society.

Lastly, as essential questions, there is no one agreeing upon the answer as to how we develop a just sustainable world (or even whether this is the question we should be asking).  What makes sense for one community will be different for another. What makes sense at one time will be different from another. Moreover, there will be differences of opinion in what counts as fair. Such questions promote dialogue between communities and countries and a greater understanding of what people face in order to live healthy and safe lives.

References

Alexander, K. (1998). Private Institutions and Public Dollars: An Analysis of the Effects of Federal Direct Student Aid on Public and Private Institutions of Higher Education.  Journal of Educational Finance, 23(3). 390-416.

Anyon, J. (2005).  Radical possibilities: Public policy, urban education, and a new social movement. New York: Routledge.

Barboza, D. (2007, July 5). China reportedly urged omitting pollution-death estimates. New York Times, p. C1.

Bello, W. (2002). Deglobalization: Ideas for a new world economy. New York: Zed Books.

Bello. W. (2005). Dilemmas of domination: The unmaking of the American empire. New York: Metropolitan Books.

Berry, T. (1999). The great work. New York: Bell Tower.

Bradsher, K. (2003, October 22). China’s boom adds to global warming. New York Times, pp.A1 & A8.

Brenner, N. & Theodore, N. (2002). Cities and the geographies of “Actually Existing Neoliberalism.” In N. Brenner & N. Theodore (Eds.), Spaces of neoliberalism: Urban restructuring in North American and Western Europe (pp. 2-32). Oxford: Blackwell.

Cohon, A.M. (1998). The Shaping of American higher education. San Fransicso, CA: Jossey-Bass.

Davis, M. (2005). Planet of slums. New York: Verso.

Friedman, T. (1999). The Lexus and the olive tree. New York: Farrar, Straus & Giroux.

Friedman, T. L. (2005). The world is flat: A brief history of the twenty-first century. New York: Farrar, Straus & Giroux.

Harvey, D. (2005). A brief history of neoliberalism. Oxford: Oxford University.

Havel, V., 1992. Summer Meditations. New York: Knopf.

Hansen, J. (2006, January 12). The tipping point (from a presentation to the American Geophysical Association, December 6, 2005). New York Review of Books, 53(1), p. 19.

Hursh, D. (2007, September). Assessing No Child Left Behind and the rise of neoliberal policies. American Educational Research Journal 44(3), 493-518.

Hursh, D. (2008). High-stakes testing and the decline of teaching and learning: The real crisis in education. Latham, MD: Rowman and Littlefield.

Hursh, D. & Wall, A. (2008, February). Re-politicizing higher education and research within neoliberal globalization. Paper presented at the Annual meeting of the World University Forum, Davos, Switzerland.

Jomo. K.S. & Baudot, J. (2007). Preface. In K.S. Jomo & J. Baudot (Eds.). Flat world, big gaps: Economic liberalization, globalization, poverty, and inequality (pp. xvii-xxvii). New York: Zed Books.

Krugman, P. (2009). The return of depression economics and the crisis of 2008. New York: W.W. Norton & Co.

Lague, D. (2005, November 24). Water crisis shows China’s pollution risk. The New York Times, A4.

Leitner, H., Sheppard, E.S., Sziarto, K. & Maringanti, A. (2007). Contesting urban futures: Decentering neoliberalism. In Leitner, H., Sheppard, E.S., & Peck, J. (Eds.) Contesting neoliberalism: Urban frontiers. New York: Guilford Press.

Lipman, P. (2004). High stakes education: Inequality, globalization, and urban school reform.  New York: Routledge.

McKibben, B. (2007). Deep Economy: The wealth of communities and the durable future. New York: Times Books.

McNeil, L. (2000). Contradictions of school reform: Educational costs of standardized testing. New York: Routledge.

Mendoza, P. (2007). Academic capitalism and doctoral student socialization:  A case study. The Review of Higher Education, 78(1). 71-96.

Nichols, S. L. & Berliner, D.C. (2005, March). The inevitable corruption of indicators and educators through high-stakes testing. Education Policy Studies Laboratory. Available at http://edpolicylab.or

Orfield, G. (2006). Forward. Tracking achievement gaps and assessing the impact of nclb on the gaps: An in-depth look into national and state reading and math outcome trends. Boston, MA: The Civil Rights Project of Harvard University.

Orr, D. (1994). Earth in Mind. Washington: Island Press.

Orr, D. (2002). The nature of design: Ecology, culture and human intention. Oxford: Oxford University Press.

Peters, M. (1994, June). Individualism and community: Education and the politics of difference. Discourse: Studies in the Cultural Politics of Education. 14(2), 65-78.

Pfeffer, J. (1977/2000). The Ambiguity of leadership. In M.C. Brown, II (Ed.), Organization and governance in higher education (5th ed., pp. 205 – 213). Boston, MA: Pearson Custom Publishing.

Pollan, M. (2006). The omnivore’s dilemma: A natural history of four meals. New York: Penguin.

Pollan, M. (2008). In defense of food: An eater’s manifesto. New York: Penguin.

Pollan, M. (2008, October 12). An open letter to the farmer in chief. New York Times Magazine.

Slaughter, S. & Leslie, L. (1997). Academic capitalism: politics, policies, and the entrepreneurial university. Baltimore, MD: The John Hopkins University Press.

Slaughter, S. & Rhoades, G. (2004). Academic capitalism and the new economy: Politics,markets, state and higher education. Baltimore, MD: The John Hopkins University Press.

Steger, M. (2005). Globalism: Market ideology meets terrorism. Lanham, MD: Rowman & Littlefield.

U.S. Department of Education (2006). Overview: NCLB is working. Washington, D.C. Available at http://www.ed.gov/nclb/overview/importance/nclbworking.html“

Zemsky, R., Wegner, G.R. & Massy, W.R. (2006). Remaking the American university: Market-smart and mission-centered. New Brunswick, New Jersey: Rutgers University Press.

Slumdog Millionaire: Do Slumdogs Make a Nation Proud?

Gilbert Sebastian

The film, Slumdog Millionaire depicts the sorry state-of-affairs in our country: extreme poverty, communal carnages, ‘children left to moral and material abandonment’, gangs operating forced beggary, mafia underworld, torture in police custody, arrogance of the elite, insensitivity of the middle class …. In short, it paints the horrendous reality and the ugly face of the Other India and also the dreams, aspirations and heroic struggles of those inhabiting therein. Plausibly, the depiction of the day-to-day heroic struggles of the underdogs in our country looks exotic for the audience from affluent countries (quite like the thrill of an adventurous trekking!) which might explain the reason why the film was a greater success in those countries than in our own country. It depicts the underbelly of the fast-growing economy leaping forward with 8-9 per cent growth even in the midst of the global financial meltdown – the only country, other than China, with impressive growth rates today. For all the criticisms of portraying the gloomy side of the Indian reality, hardly anyone contests the veracity of such a depiction. The film, of course, ends giving illusions of a millionaire’s life even to the slumdogs, an illusion of social mobility that characterises the liberal democratic social order. In other words, a way-out is shown within the bounds of the system itself.

Of course, the upwardly mobile classes in India detest projecting a grim face of India to the world outside because it is thought of as a slur on the image of an India globalising. It took Danny Boyle, a foreigner to paint this ugly face of ‘India shining’. The film reminds us of the statement by B.R. Ambedkar, “Democracy in India is only a top-dressing on the Indian soil, which is essentially undemocratic.” The age-old Indian system of multi-layered oppression ensured that most individuals and groups find themselves more privileged with respect to some others, leaving their moral bases for challenging oppression weak. Is it simply that we, the Indian middle and upper classes have ourselves, become too complacent or indifferent towards the day-to-day existential struggles of our ‘long suffering people’, struggles, probably much more severe than in any other Third World country? Or is this cunning of silence to be explained with reference to the fact that the existence of a vast population of have-nots ensures the comfort of the elite. After all, do not the elite of the affluent countries have to take care of their young, cook, wash and do other mundane things by themselves when the elite in India do not have to do any of these? However, the sustainability of this level of comfort is suspect since the existence of a vast population of the underdogs can lead to social upheavals and increased levels of violence in society, an aspect not left untouched by this film. Or is it that we are trapped in the snare of our own patriotism, guided by the mindset that we shouldn’t wash our dirty linen in public?

President Pratibha Patil congratulated the artists of Slumdog Millionaire for “making India proud”. Congress President Sonia Gandhi felt that the team of this film “have done India proud”. Shall we, indeed, become proud of the achievements of these individual artists or put our heads down in shame on the sorry state-of-affairs in our country on the 62nd year of ‘independence’? With the Oscar recognition to the film, “Jai ho” is the new fashion of greeting that is going rounds among the so-called patriotic Indians. But just a minute, please. Jai ho what? Jai ho this sorry state-of-affairs? Jai ho our country, excluding its luckless millions? Let us face it: If only this film leads to serious efforts especially by those in positions of ‘doability’ to undo the evil of unprotected childhoods – a condition of children being left to ‘moral and material abandonment’ could the yells of Jai ho have any meaning or relevance. Can the State, the policy makers and all in positions of ‘doability’ initiate sincere efforts to remove this curse? It is the election year, after all. Let us have serious efforts for the implementation of at least one of the Directive Principles in our Constitution, Article 39(f): “The State shall, in particular, direct its policy towards securing that children are given opportunities and facilities to develop in a healthy manner and in conditions of freedom and dignity and that childhood and youth are protected against exploitation and against moral and material abandonment.” Along with the infamous horrors of Nithari near NOIDA, 7,912 children, mostly from very poor backgrounds, gone missing in Delhi during the one and half years from Jan. 2007 to June 2008 and 2210 children gone missing in Delhi during 1 June 2008 to 12 Jan. 2009 (Indian Express, ‘ExpressNewsline’, 3 March 2009, New Delhi) is no mean context for initiating these efforts. Listening to the unthinking yells of Jai ho, one is reminded of two lines from the Telugu poet, N.K.:

Even to this day, the shackles of my country are not broken …
Who has composed a tune for ungotten freedom?

Gilbert Sebastian works as an Associate Fellow at Council for Social Development, New Delhi. Contact: gilbert_sebs@yahoo.co.in

‘Mine’ – A film on the Dongria Kondh’s fight against Vedanta

With stunning footage from the mountain forests of Orissa state, India, Survival‘s new short film, Mine: Story of a Sacred Mountain tells the current situation of the Dongria Kondh tribe as they face and fight their own destruction. Right now, UK-based, FTSE100 firm Vedanta Resources is pushing ahead with a bauxite mine which will devastate their livelihoods and sacred sites. In this film, their voice is heard. The film is narrated by Indian-born actress Joanna Lumley and features music by Skin.

Quotes

There is no question of any placement of any person or persons. The Dongria Kondh tribe does not reside in this area. Vedanta Resources letter to Survival, 2008

We are used to the Indian government here. But the Vedanta government has come and devastated so many people. They won’t let us live in peace. They want to take these rocks from the mountain. But if they take away these rocks, how will we survive? Because of these the rain comes. The winter comes, the wind blows, the mountain brings all the water. If they take away these rocks, we’ll all die. We’ll lose our soul. Niyamgiri is our soul. Sikaka Lodu, Dongria Kondh man, November 2008

You should go to Lanjigarh and find out how the refinery came to be there. Life is so hard there. Now that people there have realised what is happening they are speaking out against it. Initially they welcomed the company but now they realise their mistake because they live like dogs. Now they realise they’ve lost their land and their homes forever. Vedanta has stolen everything from them. Go to Lanjigarh and see it for yourself. Sikaka Lodu, Dongria Kondh man, November 2008

Listen to me, dear brothers and sisters, did you hear everything? We need people from outside to stand with us. Then we have to fight. Then we can survive. We can save our land. And we can be in charge of our territory. Pidikaka Bari, Dongria Kondh man, November 2008

Courtesy: Survival International

A Note on Kafka and the Question of Revolutionary Subjectivity

Pothik Ghosh

A talk on March 6, 2009 at the Department of English, Hindu College (Delhi University), organised byBenjamin-Lukacs Circle (a joint initiative of Correspondence and Radical Notes).

I

To talk about Kafka is to talk of the law and its exception by other means. Exception is created within and by the law to make the latter possible. Like bare life is produced by the law to protect high life on whose behalf it speaks. So, exception is included by excluding. And through its inclusion into law, by it being named as bare life by that law, it is excluded from it. Exception not only proves the law, it is also constituted by it. Clearly, the search by the exception for emancipation from the law, even as it maintains its ontology as ‘exception’, is impossible. Since this exception constitutes the law, its existence reinforces the law and will thus not permit liberation for its ontic position from the law, which can only happen through their mutual abolition. It only (pseudo-)liberates the holders of the exception position at one moment, only by pushing them on to the ontic position of the apparent subject of the law. Josef K’s constant failure in The Trial to figure out his crime though his absurd encounters within the domain of the law shows how crimes are constituted by law in order for it to make and sustain itself.

 II

In Kafka’s ‘Before the Law’, the man from the country is prevented by the doorkeeper of the door of the law to open the shut door to discover the meaning of the law that lies beyond it. He wants to cross the threshold of the law to find out what comes before or prior to the law, which determines his place in the universe of his existence by giving him his being and its meaning within it. He – that law-determined being manifest in the case of this parable as the “man from the country” – wants to know what the law is (means) and how does it become possible and come to be. What, kind of, necessitated it. (The emphasis on the word ‘know’ above will become progressively clear as we go ahead with our analysis. For now, it would suffice to stick with the plot of the tale.) The man waits and spends his entire lifetime before that shut door, trying to persuade the doorkeeper, without success, to allow him through it. At the end of his life the doorkeeper tells the man from the country that the door was meant for him but he had not tried hard enough to pass through it. The ironical, almost paradoxical, and seemingly absurd note on which Kafka ends this fable is meant to indicate the impossibility for a being, whose very existence is made possible by the law insofar as the latter creates it, to go outside and beyond the law to discover what lies prior to it. For, a being created by the law cannot step outside of it without obliterating and erasing itself. And if and when such erasure of the being happens, it obviously cannot know what lies outside or prior to the law. In that sense, the door of the law, in ‘Before the Law’, cannot be opened to the outside because there is no outside to the law. The door, even if the doorkeeper had not been around, would have opened out into nothing – no-outside. In fact, they would have opened out into the law itself. That is, clearly, because the outside of the law – the outlaw – is already within it by being its outside. In other words, the outlaw (exception) is constitutive of the law. Law makes itself happen by defining itself with regard to something that is defined in the same movement as-not-the-law, as outside it. The law creates its own outside in order to make itself existentially possible. The law creates its outside even as this outside simultaneously creates the law. The dialectic in this is that the law includes by excluding and excludes by including. The modern capitalist order, in which people, ideas, things and so on are at once hierarchically excluded and productively included is a concrete manifestation of this abstract dialectic of the law.

The law, Kafka shows us by attempting to reduce it to its zero-point, has no meaning outside its fact of being a pure force of domination and determination. Its only meaning is just that. In politics, this problem is captured in sovereignty struggles and rights-based movements where the oppressed of a temporal moment might escape their oppression at another temporal moment but oppression per se does not disappear. If anything, the oppressed keep escaping their oppression by turning oppressors. Thus the diachronicity – or historical change – that such struggles evidently and consciously articulate is apparent and even false as they are caught in the same synchronic vector (history). Such diachronicity is, to my mind, merely temporal and not historical because a real (historical) diachronicity – as opposed to simple quantitative flow of time that according to me characterises temporal diachronicity – founds a new movement or flow of time in a qualitatively different historical direction than what precedes it. Time by itself is – following Walter Benjamin who said that time can be counted but not numbered – merely scalar. It is history and historical ruptures that transform it into a vector with direction whereby the counting of time also becomes its numbering.

 III

Integral to this vision of the law in Kafka is the impossibility of knowing or being a being that can reach a goal. K’s interminable approaching of the castle is a case in point. The more he tries to get there the more his motion seems to regress. It is as if he is merely going through the motions of walking forward (towards the castle), by standing at one point, without actually doing so. The knowing process or subject that originates that process constitutes the object of knowing, as something outside of the knowing subject that has to be known by that subject. For, knowing will not be possible if it does not have an outside that can be known. By the same token, this object in its condition of existence outside the knowing subject, which is of course designated thus by that subject, constitutes the knowing act. Thus the real concrete nature of something cannot be ‘known’ as it is constituted by the knowing process and the knowing subject, whose identity, by virtue of being made possible by the ‘on-the-outside’ existential condition of the ‘object-to-be-known’, cannot in turn be ascertained independent of the act of knowing at a certain moment. Knowing the concrete will, paradoxically, always yield abstractions.

It is this antinomy of knowing that Kant sought to overcome by introducing the ahistorical phenomenon-noumenon distinction and the a priori rationality of the knowing subject. Kafka brings this repressed antinomy to the fore by alluding to the despair occasioned by the constant and continuous slipping away of the concrete/real in the form of the castle or the applause for the hungry artist the more they are sought after (by K and the Artist in The Castle and The Hungry Artist respectively) to be known. Ultimate applause will be heaped on the hungry artist only after he has starved himself to death. But then he will not receive any of that applause because he wouldn’t any longer be there. Kafka hinted at this impossibility – which sharpens the modern finite human being’s ever-insatiable desire to overcome the impossibility into a fruitless obsession that he cannot rid himself of, thereby making the impossibility progressively keener – when he wondered in a diary entry whether the shoes and clothes in his closet were the same when he was not looking at them.

 IV

The sharply despairing apprehension of, nay confrontation with, such antinomies and paradoxes in Kafka ought to be ascribed to his Hasidic sensibility and its preoccupation with the idea of the invisible Jew. A preoccupation that has predisposed the Jews to believe the coming of the messiah is perpetually deferred.

The striving for the messiah that such sensibility and belief produces is, not surprisingly, always articulated as not yet, thereby tendentially implying that the messiah will come here within our given universe of the law where it cannot come yet, thanks to the counter-tendency inherent in this same striving. Clearly, the law cannot give way to the messianic unless the exception – the not-yet-but-yet-to-come of the messiah – which is constitutive of the law, is abolished thus also abolishing the law. The Pauline Christ-event of the moment of Christianity’s birth in and through Saint Paul’s epistolary interventions inaugurates – as shown by Alain Badiou and propagated by Slavoj Zizek – precisely such a new diachronic moment and movement. A moment of the actual arrival of the messiah in the shape of Jesus crucified and resurrected that is constitutive of a subtracted ‘lawless’ space outside and beyond the law and knowledge (as wisdom or doxa) , where it is not as if one doesn’t know or is being lawless but where one does not need to know or be subordinated to the law. That is because matter is, in such a situation, its own subjectivity, which otherwise would be open to beknown by a subject from its outside.

As for law, the existence of the subject in its singularity is its universal truth. Thus universality, in such a condition, is the auto-referentiality of the singular subject, which does not need to be designated and named as an ontology from a universalising outside termed the law. Clearly then, the condition of the subject’s singular existence is its law, which is negation of negation as a law that does not determine or designate the subject from the latter’s outside is an inversion of the logic of law and is thus not law at all. In the same vein, the subject is not a subject as it is not designated, determined and produced by law from its outside. Or, to be more accurate, it is named and produced by law that is not law. Since the subject is its own law, and the law its own object, what is named as the subject is only a provisional political naming of the trans-subjective at its one particular moment where it constitutes and expresses itself.

The law is constitutive of a condition that renders singular existence impossible by splitting the trans-subjective (or pure becoming), or the subject that expresses the trans-subjective at one finite moment of its many moments that constitute its infinity, into subject-object or universal-particular; or into heterogeneous strata of broken moments. In the Christ-event of Pauline Christianity, the messiah by actually arriving, abolishes the exception constitutive of the law and thus abolishes the law and its logic too. This is the path of, dare I say, anti-Judaic revolutionary politics, which produces a disjunction in the universe and discourse of the law to shift the ground of existence on to a space that is the logical inverse of the paradigm of law and law-produced being.

It is this that is missing in Kafka’s consciousness, thanks to it being grounded in the Jewish-Hasidic sensibility. And it is this Hasidism that is at the root of Kafka’s despairing optimism when he tells Max Brod that there is infinite hope “but it’s not for us (humans)”. This Jewish pessimism of Kafka articulates a tripartite schema wherein man is in between three conditions of being: the life of a burden of the law, which he is condemned to impossibly strive to be redeemed of; death that will extinguish the being that needs to be redeemed, rendering the question of redemption irrelevant; and, therefore, infinite hope outside of this life-and-death binary of a law-designated being. Such hope is vested in the figure of the messiah, whose arrival is always expected but perpetually deferred. This peculiar nature of the Jewish messiah, clearly, renders it into the negative exception to the given universe of the law – constituting it by making it possible and sustaining it.

Immanent in Kafka’s Jewish pessimism about the fate of ‘human beings’ is, however, the realisable possibility of a trans-human and trans-being existence. This immanent unconscious of Kafka’s Jewish consciousness, implicitly articulated by the tripartite schema we have extracted from him, is allegorically expressed by the actual coming of the messiah in Jesus, resulting in the rupture-like birth of Christianity from Judaism. The actual arrival of the messiah, as we have seen above, abolishes the exception of the yet-to-come-but-ever-not-here messiah and thus also ends up abolishing the given universe of the law and the existential condition of the law-designated, law-governed being. As a result, it also renders the fact of death of such a being into a redundant and meaningless idea. For, if within this horizon of non- or post-law the existence of being is not possible – because the pre-condition of being’s existence is the law – there can be no question of his death! The condition of life within this new horizon is the trans-human or trans-being condition. Christ’s second life, after he rises from the dead, is a metaphor of precisely such a trans-human life where the question of human death has been abolished, and rendered pointless and absurd.

This ‘Christian’ horizon is the horizon of Marxist revolutionary politics where one does not constantly and impossibly seek the yet-to-come-but-ever-not-here messiah, but where one is permanently restoring to the Church and its laws their originary and constitutive message and logic of messianic grace by, ironically enough, repeatedly decimating the churches and its laws. The death of a church of one moment is, within this horizon, not to be construed as the death of a being because what is preserved is the pure becoming or trans-subjectivity that formed that church but was also repressed by its reified institutionality. So, the death of a church (institution) of a moment, within this horizon, is the continuation of the trans-subjective life that was expressed in and by that church at that moment; but in so doing it also began threatening that life and therefore had to be destroyed to preserve the becoming-life that was constitutive of its existence. Within this horizon what lives is trans-subjectivity and the death of its one subjective expression of one particular moment is not a death because what lives through and in this apparent death, and matters, is the trans-subjectivity that also, dialectically speaking, lived in the coming-to-life of that church.

It is this immanence in Kafka’s riddles of the law and its exception, and the possibility that this immanence can be actualised, that drew the Marxist in Benjamin to the Czech-German writer. To that extent, Benjamin’s notion of Kafka, and his concomitant understanding of the writer’s work, was very different from the sense imputed to him by vulgar Communist Party-type Marxists and, ironically, even the anti-communist dissidents, who pride themselves as being votaries of a politics of high culture free from the exigencies and vagaries of politics proper. Both cherish Kafka for what they see as his depiction of the hapless everyman face-to-face with a bureaucratic and totalitarian behemoth. That can and must, of course, be read into Kafka. But such a reading would do justice to both Kafka’s aesthetic complexity and to a nuanced and effective counter-hegemonic politics only if the horror of bureaucratisation and totalitarianism are discerned in his work as a derivative and supplementary epiphenomenon of and within the essentially constitutive field of the law.

 V

In that context, the case of Milan Kundera, especially his reading of Kafka, is a curious expression of the problem. Kundera, commenting on Kafka (and Hasek, Broch and Musil), writes: “…it would be wrong to read their novels as social and political prophecies, as if they were anticipations of Orwell! What Orwell tells us could have been said just as well (or even much better) in an essay or pamphlet.” Kundera is right when he argues Kafka ought not to be conflated with Orwell. His criticism of those Kafka scholars, who read in the Czech-German writer the description of man’s encounter with bureaucracy and totalitarianism, is entirely valid. And yet, Kundera’s reading into Kafka of the bureaucratisation and totalisation of every sector, nook, cranny and crevice of modern human society – indeed, the very soul of the human being – takes us only one step away from the descriptions of the manifest forms, artifacts and apparatuses of bureaucratisation that are constitutive of and central to the Orwellian reading of Kafka that Kundera rejects.

Instead of describing the congealed forms of bureaucratisation, Kundera finds in Kafka the situations that put those forms in a certain relation to one another. That is, at best, a more refined version of Albert Camus’ existentialist appropriation of Kafka. Kundera, thanks to his ‘situationist’ reading of Kafka, remains distant from Kafka’s central concern, which, to my mind, was to articulate the essential logic that constituted and was constituted by bureaucratic and totalitarian situations. In Kafka, situations are merely incidental epiphenomena of the essential logic. They thwart Kafka’s endeavour to efface himself so that language can emanate on its own from the non-lingual and the non-formal. In short, from the essence.

Kafka, the writer, is condemned to use language and thought to undermine language and thought themselves by attempting to capture the flux of the dialectical essence that lurks ghost-like in the depths of forms and concepts made possible by language. It is, as if, Kafka constantly conspires to set up a traumatic encounter of the symbolic (linguistic/conceptual/formal/situational) with the real, which is nothing but a trans-conceptual and/or formless dialectical logic constitutive of bureaucratic situations and orders. That is made manifest by the ‘unreal’ economy and sparseness of style in Kafka’s writing. This then is the impulse behind Kafka’s aesthetic of desiccation where the touch of the unsayable, as it were, has corroded and dried up language, thus rendering utterance barely possible.

Kafka wants the pure unbroken light – which is the visible, not the objects and forms this light congeals into – to express itself in just this state of its “unbroken-lightness”. He desires to free, as if anticipating Foucault and Deleuze, the visible from the threshold of the sayable and the linguistic. That is the reason why the language of Kafka’s prose, despite being made up of elements from the universe of human language, becomes nonsensical the moment one seeks to separate it from the reality of his prose, which this language embodies, to make sense of it as part of the sensible (and representational) human language proper. And yet, it is human language, or at any rate elements taken from it, that Kafka the writer can only resort to. Maurice Blanchot pins down this neurotic impossibility – or dialectic – in Kafka rather accurately: “…all Kafka’s texts are condemned to speak about something unique while seeming only to express its general meaning. The narrative is thought turned into a series of unjustifiable and incomprehensible events, and the meaning that haunts the narrative is the same thought chasing after itself across the incomprehensible like the common sense that overturns it. Whoever stays with the story penetrates into something opaque that he does not understand, while whoever holds to the meaning cannot get back to the darkness of which it is the telltale light. The two readers can never meet; we are one, then the other, we understand always more or always less than is necessary. True reading remains impossible.”

Thus Kundera’s discovery of the comic in Kafka is mistaken. Kafka’s novels and parables, to the extent they are linguistic forms and concepts, do certainly produce the comic effect. But that is as incidental as the situations that allude and simultaneously repress their essential constitutive logic. In fact, Kundera contradicts himself, sort of, when he discerns the tragic experience of the characters in Kafka’s texts at precisely those points that produce the comic effect for Kafka’s readers situated outside the texts. Clearly then, what matter in the Kafkan operation, as far as Kafka himself is concerned, is not the production of the effects of the comic or the tragic but a dialectic that reconciles, obliterates and, thereby transcends, the two. That is the logic Kafka wished to grasp and ventriloquisise, and not the situations or the effects that allude to it only to obscure and repress it.

 VI

Kafka’s concern, not unlike Marx’s, was to grasp and articulate the discursive logic constitutive of human history. We could almost imagine him closing the dialectical circuit – opened by Marx and Engels through the first sentence of The Manifesto of the Communist Party about “the history of all hitherto existing societies” having been “the history of class struggles” – by stating that the history of all hitherto existing human societies has been the inescapable domination of the human being by the equally inescapable law. While Marx’s historical optic of the class struggle enabled him to see and envisage the movement of history in terms of a diachronic succession of affirmative, law-unraveling moments that eradicated the law-produced ‘beingness’ of the human condition and the question of its death to posit the immortality of the trans-human or pure and infinite human-becoming, Kafka’s gaze grazed over those struggles to only see the law that is inevitably re-produced in the division of movements into people and the state. For Kafka then, struggle against the law to go beyond it is impossible and meaningless as beyond the law there is more law. Struggle against the law is immanent in Kafka’s pessimistic consciousness only as its unhappy unconscious.

Now, to come back to the attraction Kafka held for Benjamin, we would do well to attend to the latter’s discovery of the concept of gestus in operation in the former’s conception of fragments of one’s self. That, as far as conceiving the structure of the Marxist-Leninist revolutionary subjectivity goes, is a rather productive opening. Gestus, according to Fredric Jameson following French etymology, is both a gesture and an epic. What it means, for Benjamin, and also Brecht, is a particular fragment of a totalised self, embodied in one of its many gestures, and the singular totality of such a fragment whereby the fragment becomes a whole unto itself. We should, however, be attentive to how Kafka positions those fragments vis-à-vis his total self. We should be careful not to conflate what, in my view, is Kafka’s consciousness of the gestus – fragments of a self as particularities and/or negative Judaic exceptions to the totality of the manifest self in question that, as a consequence, reinforce that self and its coercive and false totality – and what is immanent in it, which would complete the etymological and also politico-aesthetic dialectic of the concept. To blindly follow Benjamin on Kafka, without recognising the productive tension in the ambiguities of his Judaic-Marxism, could be disastrous. And yet, it’s only the encounter with and awareness of such tensions that can enable the illumination of the real trauma in Kafka’s soul and aid the production of an authentic revolutionary subjectivity.

How Shall We Live as Lambs Among Wolves? Reason-Passion-Power and Organization

 Rich Gibson

I wrote the paragraph below for an essay in Cultural Logic, published on September 6th, 2001:

From time to time in the St. Clair River, which runs rapidly along the eastern coast of Michigan connecting Lake Huron with Lake St. Clair, a combination of high winds and atmospheric pressure causes the river to split apart, leaving a wet marsh between an onrushing tide of water headed south, and a trailing wave of great power. The locals call this a seiche, and the long moments that pass as the broken water surges to connect with itself, usually accompanied by dark purple skies, they call the seiche time. Perhaps this is the seiche time, the murky purple space between powerful waves, moments of great upheaval and crisis, the time when what is most sensibly linked appears to be forever disconnected: people from their work and the products they make, their love, and from one another; theory from practice, language from life, the parts from the whole, and social justice from equality, democracy, care, and inclusion.

The consummate leader cultivates the moral law (Sun Tzu)

The seiche time ended with the whirlwind five days later, the terrorist billionaire’s attacks on the World Trade Center and the Pentagon, the empire’s response invading Afghanistan, then Iraq, the bi-partisan suspension of civil liberties, expansion of surveillance and force, and, finally, the economic collapse linked not merely to the dislocation of finance and productive capital, what Lady Astor called, “running off higgledy-piggledy,” from industry, but also the bloated costs of war itself (NY Times, 100 Candles for a Darling of Society, 30 March 2002).

In US schools, a long seiche of slow preparation to regain full control of those who prepare the next generation of workers, teachers, following the war in Vietnam swept into hyper-speed with the No Child Left Behind Act, regimenting the curricula, replacing the minds of school workers with the minds of profiteers, enforcing with racist anti-working class high-stakes exams, invading the schools with divisions of militarists preaching witless nationalism.

Today, the empire stands exposed, or so it should be, as morally bankrupt, driven by greed alone, fully corrupt at every level, unwilling and unable to meet fundamental human needs – jobs to health care to education and all in between. The USA has been fought to a standstill in Iraq by an enemy with no long history of resistance, no internal defense industry of note, no definable external supply lines, no clear chain of command or central leadership. The US military is losing in Afghanistan, as did 300,000 Soviets before them. The best the US could hope for would be a somewhat tamed Taliban rule, giving in to the madmen, and fully isolating the Al Qaida terrorists. Then, in 2008, Russia invaded Georgia, a key US ally, and the US did nothing. Next, a joint Israeli/US force attacked the imprisoned people of Gaza, killing hundreds, a horror the entire world recognized, laying waste to whatever post-Katrina and Iraq US reputation existed.

A nation of people who went shopping on the urging of President Bush, as trade-off for perpetual war, sees its rising expectations crushed with a foreclosure crisis, national and personal debt crises, while banksters at CitiGroup try to buy $50 million jets with federal bailout money. Inequality booms. 2.7 million people lost jobs in 2008 in the US. 600,000 lost jobs in December 2008 alone. 45,000 people lost jobs on January 26, 2009. Those jobs were in every key sector of the economy demonstrating the acceleration and breadth of unemployment. The public sector threatens layoffs, payment in script, speed up, demands for concessions, and tax hikes while services, libraries to garbage pickup to health care and pensions, are eradicated. It’s a worldwide collapse of the giant Ponzi scheme that operated in the international company store of capitalism. In some countries like Mexico, only drug money and remissions hold the economy together.

Elites are insulated, isolated. Their political campaigns are advertising campaigns, winners fixed by who spent most (Obama outspent McCain three to one on tv ads; despite the wreckage of the Bush administration, the election was no landslide though turnout was the highest in 40 years; race remained key. 55% of white people voted McCain).

The REAL vote went on in regard to the bank bailouts; overwhelming public opposition despite a full-scale media assault to portray the bailout as a rescue. But the government, nothing but an executive committee of the rich, and their armed weapon, is going to bail itself-the united banksters and their pols, on the grounds that we are all in this together when we are not at all in this together. That today’s voters do not recognize the nature of the government, yet they overwhelmingly oppose this transparent robbery, is indicative of the problem we face in pedagogy and practice – a gap that needs to be crossed.

City politicians and governors from New York to California queue up for jail cells, facing corruption and morals charges – hookers and toe-tappers. The last moral compass for the country is TV’s Judge Judy, the second richest woman in the US. And, clearly enough, this is all the work of people, not Nature, nor gods. It is class war, an international war of the rich on the poor.

These are the ingredients for social upheaval, revolution (Johnson, 1982). But there is no rise of revolutionary analysis, action, or even talk in the US. To the contrary, the population, fickle and hysterical, having turned on the once beloved George Bush to the favors of a father figure and demagogue, Obama, is at a loss about what is up, why things are as wrong as they are, what to do, why, and what would replace our multiple dilemmas. The election built nationalism, not reason.

All morons hate it when you call them a moron (Holden Caulfield)

And why is that? There is no left. Following the largest world wide anti-war demonstrations in history, what claims to be the US left squandered potential and set about developing tactics in the absence of strategy, dodged the responsibility of making a clear moral and ideological stand that all could hear, failed to teach people that we are responsible for our own histories (if not our birthrights), and today lies split between factions (The Communist Party USA’s front, United for Peace and Justice, ANSWER, the National Assembly, etc,) all ducking terms like capitalism, imperialism, class struggle, and above all, revolution. The left has no analysis, no strategy, no tactics, no profound moral call for equality and freedom, and no succinct, easily grasped, ideology.

We are lambs among wolves. We do not have to live as lambs among wolves.

It would be easy to blame the post-modernists. Postmodernism, religion with an angry cloak, raised every narrow identity, every neurosis, ever standpoint of what was really a tiny capital, to a central issue beyond critique, worthy of worship (Breisach, 2003). Finally and predictably, it became ego over solidarity. Academic post-modernists became priests of a whine from the ivory tower, at base a whine about the vanishing of professorial protections and privileges. Postmodernism atomized academia even further than its usual state – minds crouched in little individual warrens hoping for a hint of notice, and it influenced the left, forming a kind of reincarnated right-wing Menshevism. But the very real promise of perpetual war is clearly upending the lofty dream of “changing the discourse,” and, I hope, will have the hidden benefit of killing postmodernism which tried to disconnect past, present, and future; deservedly giving this Versace-clothed corpse a secret burial where it can never be found again – maybe in one of those mystical “spaces” or “interventions,” it enjoyed so much.

Still, there is no left.

I blame the Bolsheviks, Lenin, Stalin, Mao, and the Communist Parties of the world who never understood Marx and his undying belief that people could be creative, passionate, caring, more or less free by living equitably in matters of production, reproduction, and decision making. Marx investigated not merely the capitalist system, but recognized the possibility that people could be whole, human, by demolishing it, retaining what was useful about it, and moving to a higher level, going beyond capital; becoming whole, transcending alienated life, in revolution.  This sets up Marx’s ethic of equality and mutual care that was quickly forgotten by Bolshevism and socialism in general, sacrificed on the altar of speeding production.

Nor did the Bolsheviks grasp Marx’s maxim, “criticize everything.”  Behind a veil of internal discipline, they recreated the slavish belief: Do what you’re told. Bolshevism lost interest in forging a mass base of class-conscious people. The historical critique of tyranny, rule through deceit, custom, hierarchy, and assassination – and voluntary servitude – going back to the first slave and, in writing, back beyond the Greeks, vanished under Bolshevism (La Boetie, 1997; Jaszi and Lewis, 1957).

The failures of Bolshevism (and its inheritor, Stalin) set up the failures of the last century, now spilling into both of today’s anti-war movements and the educational justice movements, repeating the grotesque Bolshevik errors (mechanical materialism;  re-establishing the values and production practices of the bourgeoisie; supporting bogus national movements that the Bolsheviks opportunistically pegged “the new subject,” and thus inherently revolutionary when they were just nationalists; abolishing the idea of class struggle;  propping up “good” bosses while they claimed to fight “bad” ones; claiming that truth lay within the central committee when truth is always slightly beyond us; in promoting the idea that Bolshevism would have to create abundance in order to share it out and that abundance could only be fashioned by capitalism so socialism became capitalism with a party promising future benevolence which would never happen;  personality cults; transforming inner party debate to invective and murder to the point it was impossible for the party to self-correct; in abolishing the negation of the negation in philosophy and thus negating the idea of revolution, in betraying what they said they said they set out to do and becoming what they claimed to oppose). And all that was repeated in school social movements like the sixties’ Students for a Democratic society and it is repeated today by the very same people, some – the self-proclaimed Weathermen like the infamous opportunist Billy Ayers – once liberals with bombs, now reformers who say they can do school reform without engaging fundamental social change, or people who think they can reason and write their way out of capitalism. Now the anti-war movement, whose face is the Communist Party’s United For Peace and Justice, is a funnel for the Democratic Party, and the education reform movement still thinks it can teach its beyond the social relations required by capitalism.

First, those who agree with me that the greatest possibility in the US and much of the world is the emergence of a mass, popular, fascist movement with millions of people marching to its tune, will have to forgive me for saying that I am not going to write about what would need to be done. Political conditions inside the fading US capitalist democracy and the Patriot Act today make that unwise. Like everyone who ever faced a true historical crisis, as we do today with economic collapse interacting with growing realities of endless war (economic collapse that may well be only resolved by endless war, popularized by a war-means-work mentality) what peers back at us from the future is something entirely new. Perhaps it is overblown or a recognition of my own limits to say I know of no historical precedent for our predicament. Hence, on the darker side of guessing that we may be surrounded by a hostile population for some time, I suggest studying the early days of the Vietnamese revolution, Michael Collins, and Chinese perseverance in the Long March.

However, I bet against my better judgement and write here with greater hope on the chance we might help derail that ugly prospect with a four legged project: Reason, Passion, Power, and Organization, in the context of saying, again, we are lambs among wolves. We face a real crisis in which our opposition, which I propose is mainly the US ruling class, which exists, has a determined central command, weapons, two centuries of experience with exclusion and deception, the habits and traditions of everyday life on their side, and has demonstrated repeatedly that they are prepared to spill rivers of blood. They also stand naked as strategically incompetent, tactically inept – which may mean they are in the long term, weak, but in the short term, desperate and scary.

Even so, educators have phenomenal potential power. We are tasked to investigate ideas, we occupy key positions in society, connecting multiple communities, and we can quickly understand that a good part of social change is pedagogical, linking reason to power.

On the matter of reason, I want to apply Marx’s maxim, “criticize everything”, to capitalist democracy and the failure to follow Marx’s path by nearly every reform group, and Bolshevik remnant, in the world. I also hope to apply reason to social analysis and the development of strategies and tactics. So, I will investigate abstract democracy, capitalist democracy, and the fetish the left has made of democracy in the US.

Expanding on Che Guevara, who, when he witnessed the US sponsored violent overthrow of the democratically elected Arbenz regime in Guatemala, said, “It was then I left the path of reason,” I say we must see more paths than reason alone.

On matters of Passion, I want to investigate what it is that the left has failed to demonstrate to people about Marx’s view about being whole, equitable, creative, caring, even friendly – and how we desperately need to build that into our organizations now, before the vision is lost in the thousand forms of selfishness that make class rule possible. I will suggest that one impact of the dramatic expansion of finance capital, dominating productive industrial capital, and the parallel de-industrialization, has been the acceleration of the collapse of the family, once central to inhibition against change, and, thus, the acceleration of the ruling class call to educators to fashion, not just fear of the outer cop, but to instill the inner cop, the inner priest, via the regimentation of the curriculum and high stakes exams (Schneider, 1975).

Reason must be connected to passion if we are to change peoples minds, carry out any pedagogical project, but especially the one at hand that connects the struggle in education to society.

On organization and power, or organized action, I want to quickly review where the Rouge Forum – which I assert is the core of the left in the US – is and where I think we need to be.

Let us begin with Abstract Democracy, and quickly toss away the abstract pretense of democracy standing by itself.

Here are three telling quotes about Democracy:

Democracy is the name we give the people whenever we need them. – Marquis de Flers Robert and Arman de Caillavet

The whole dream of democracy is to raise the proletarian to the level of stupidity attained by the bourgeois. – Gustave Flaubert (1821 – 1880)

Under democracy one party always devotes its chief energies to trying to prove that the other party is unfit to rule – and both commonly succeed, and are right. – H. L. Mencken (1880 – 1956)

We can see how US democracy deals with popular Hamas, crushes democratically elected regimes it does not like as in Guatemala, Nicaragua, Haiti, and Chile, seeks to murder popular leaders like Castro, creates bogus democratic movements in accompaniment with the CIA as in Kosovo or Poland, promotes democracy in the USSR and calls the KGB leadership “democracy advocates,” restores drug gang warlords in Afghanistan and calls that democracy, invades and Balkanizes Iraq, for oil and regional control while waiving the democratic flag, and props up tyrants like the Saudis all over the world. Democracy is less than meaningless, actually inverted, in the outer reaches of the empire. The US uses the National Endowment for Democracy as a front for the CIA all over the world, and inside the US as well, to destroy indigenous movements that fight for equality.

Internally, US democracy, often with liberals in the lead, fashions the theft of the public treasury in maneuvers like Enron or the trillion dollar bankster bailouts which involved every sector of government, demolishes the environment and gets the citizens to pay for the superfund sites, cheats at the ballot box, as in 2000, how the rich use the sheer power of their money to deceive and exclude people in national elections which now measure, not so much vote counts, but who spends the most. Obama betrayed his own promise to rely on public funds.

Democracy relies on a tax system that forgives the rich their riches and punishes workers for having to work. Greek democracy and US democracy were stacked on slavery. US democracy is an untrustworthy privilege won through the plunders of vicious imperial violence, part of the buy off of the population of the empire’s citizens, just as the nationalist loyalty of top union leaders is purchased by the CIA. US abstract democracy sits on the false idea that we are all in this nation together, when we writhe in the midst of class warfare, our side losing for now (Moore, 1957; Szymanski, 1978).

The one place we might expect to see some kind of abstract democracy operating, in the unions, we witness the most grotesque perversions of abstract democracy, as in the American Federation of Teachers or the United Auto Workers unions, both functioning with a caucus system that locks out nearly any dissent whatsoever, a system upheld by the democratic Supreme Court. Union democracy is a myth. The unions, decidedly a part of the system of capital, are reduced to capital’s motive: chase the dues money (Gibson, 2006).

Governors, whoremongers and corrupt, line up for prison cells, from New York to Illinois. Every big city in the US is polluted with political corruption, from Mayor Kilpatrick’s disgrace in Detroit to Mayor Murphy’s disgrace in San Diego, just as the cities were utterly corrupt 100 years ago, as Lincoln Steffens demonstrated in Shame of the Cities, but Steffens was never able to connect incidents of corruption and the necessary tie of a system of exploitation and buy-offs, so he treated each city’s rot as a fluke, just as Jonathon Kozol continues to do with education reform today, calling for “democracy.”

When US anti-war activists in the Vietnam era wanted to organize a vote against the war, they arrogantly forgot about the Vietnamese vote taking place on the battlefield.

Plunkett of Tammany Hall begat Randy “Duke” Cunningham. The 2008 election spectacle is cost more than one billion dollars, for TV ads alone. The offer was with the Clinton versus Obama dogfight, two demagogues declaring they can out-superstition the other and one war criminal, McCain. Such is abstract democracy in the US, serving at best as something of a warning signal to the ruling class (Szymanski, 1978).

In philosophy, abstract democracy is religion, dialectics without materialism, the dead end of critique, a source of class rule. You suspend your critical thought, agree to one Imaginary Friend or another, enter an arena run by self appointed translators for the IF, pay them, accept the hierarchies they created before you arrived, take direction and adopt the rules of the translators for the IF, and since your IF has to expand or collapse, and since there is no way to resolve religious disputes, no way to offer proofs, others become enemies. Rivers of blood.

I do not want to hear about abstract rule of the people. Rather than vote in this system, the best move might be to turn the tables and, instead of buying a politician, get some pals and collectively sell your votes. I dismiss the abstraction of democracy.

I do want to address capitalist democracy which Marx described as the best fit for the social system when under expansion. To grasp the relation of capital and democracy we must understand that they are not piled, one on the other, but fully imbued with each other. They developed together in history. It is like a mathematical fraction in which the numerator exists as a full partner with the denominator. But it, capitalism and democracy, is a zipped up relationship that is ignored or denied in civics classes, and which can ebb and flow depending on power relations between classes. We know US democracy can vanish, fast, as in Detroit in 1967 when all laws were suspended and the military invaded the city. The same is true of Canada, with the War Measures Act enforced in 1970.

Capital is the all-dominating power of bourgeois society (Marx)

What, then, is capitalism? It is, first, a system of exploitation, a giant sucking pump of surplus labor, a relentless quest for profits in which those who do not expand, die, as with the US auto industry. Capitalism is born in inequality and violence. Those who own, stole, and the rest, who must work to live, work under an unjust condition that claims to give us a fair day’s pay, when in fact that days pay begins with the violence of being dispossessed and ends with our being paid but a portion of what our labor creates – the source of profit. Over time, production becomes increasingly social, yet the value of that production is looted by those few who hold power and capital. Still, at least in theory, the revolutionary system of capital which demolished feudalism (then gave it new life in the Taliban) creates a world in which all people could live fairly well, if they shared.

So, capitalism is a system of exploitation in which those who must work to live must vie with each other for jobs, while nation based owners vie with each other for cheap labor, raw materials, and markets, often using militaries made up of workers who are sent off to fight the enemies of their real enemies: the rich at home.

Capitalism is a system rooted in Alienation and Exploitation: People who must sell their labor to live; that is, the vast majority of people, are drawn together in systems of production which, over time, are more and more socialized (bigger plants, more interconnected forms of exchange, technology, and communication, etc).

However, the people who must work, who form a social class, are set apart from each other in competition for jobs and do not control the process or the product of their work. We see that as school layoffs prompt educators to point at one another, suggesting someone else should go first, while the curriculum and teaching methods are imposed from the top down. Kids really need more educators, not less, and corporate profits and CEO pay still boom.

While we have more control over our time as educators than most workers, we do not determine how the work will be done, nor do we choose what will be done with the product and don’t own the profits gained (whether it is a Pinto of child or a chocolate). The more they engage in this form of exploited work, the greater the difference between them and their employers grows. At the same time, the more workers labor, the more they enrich their rulers, and wreck themselves. Alienation is a loss of self, indifference to others and a surrender to passivity. Each group forms, in essence, a competing social class, hence Marx says, “history is the history of class struggle.” Alienated individuals, though, become increasingly isolated while, simultaneously, they are driven together in ever more distinct, separated, classes. At the end of the day, the alienated person is split from him/herself; self-destructive.

Alienation and exploitation lead to Commodity Fetishism: Capitalism is propelled, in part, by the sale of commodities, for a profit (as in surplus value). Over time, both workers and the employer class relate more to things than they do to other people, indeed people begin to measure their worth by commodities, especially the chief commodity, money, which in many instances becomes an item of worship. Businesses no longer focus on making, say, steel for use, but on making money, for profits. Education becomes, not leading out, as from the Greek, but for domination and test scores become the fetish.

Finance capital begins to dominate industrial investment, or such is the path in the US. People who must sell their labor become commodities themselves, and often view themselves and their own children that way. How much you make determines who you are, who you meet, who you marry, where you travel. You are not what you are, but what you have.

People then begin to see what are really relations between people, as relations between things (every human relationship mainly an economic one), which leads to the connection of commodity fethishism and reification. In discussing the stock market, most economists treat it as if it had a wisdom and life of its own (remember the religion metaphor). In schools, children have been routinely commodified, sold to companies like McGraw-Hill (textbooks) and Coca Cola – and most teachers would agree that this process has accelerated in the last decade. Commodification means that people become things, less human, less connected so Marx argued, “the more you have, the less you are.”

Test scores remain a good example.  No Child Left Behind sets up an appearance of equality, just like the myth of a fair day’s pay for a fair day’s work. The myth is that children enter the testing room as equals, the harder they prepped, the better they will do. The reality is that the more their parents earn, the higher the scores. The more you are concerned about test scores, the less you are learning anything important; the more you are learning, for example, subservience.  In school the battle for profits meets the battle for social control.

As with capital, the more you concentrate on test scores, the more stupefied you become. But, the politicians ask, “how else can we measure learning?” while masses of people forget we could just ask the kid. Or, if we are truly so concerned about testing and scores, why not give the kids the test on the first day of school and keep giving it, with reflective instruction, until all pass?

War, on one hand, and unconcern, on the other, are results of commodity fetishism. Greed, domination and fear are the underlying ethics, underpinned by indifference, the opposition of love.

Combined these three processes, exploitation, alienation, and commodity fetishism forge reification: All reification is a form of forgetting (Horkheimer-Adorno). The relations of people, disguised as the relations between things, become so habitual that it seems natural. Things people produce govern peoples’ lives. Commodity production and exchange are equated with forces of nature. “Natural laws,” really inventions of people, replace real analytical abilities (as in seeing supply and demand, or scarcity and choice, as the centerpieces of economics, rather than seeing economics as the story of the social relations people create over time in their struggle with nature to produce and reproduce knowledge, freedom, and life – or in political science, discussing democracy as if it had nothing to do with social inequality).

Reified history is abolished, capitalism assumed to be the highest attainable stage of human development. Nothing changes. Normalcy in some capitalist countries is really store-bought assent to exploitation – masked as freedom. Test scores are good examples of reification in school. Measuring little but parental income and race, test scores are worshiped uncritically, influencing peoples’ live far beyond their real value. Real estate salespeople love test scores, churn the market.

Reification hides the system of compulsion and disenfranchisement, a push-pull from the powerful, that mystifies a social system of exploitation so thoroughly that it is able to seriously call itself a centripetal point of freedom, producing a mass neurosis so powerful that it encourages it subjects to steep in two decades of consumerist euphoria while their social superstructure, like schools, their social safety net, like welfare or health services, evaporated underneath them.

Their industrial base vanished as well – a hangover from euphoria, the Golden Calf becoming the Trojan Horse – not wise for a nation promising to wage meat grinder perpetual wars on the world to have the steel industry owned by outsiders from India, Germany and Japan. One has to worry about what happens when this population cannot use its play stations or get to the mall. They may be the most dangerous people in the history of the world.

These processes of capital give those who own an enormous machine for lying and deceiving, a massive propaganda machine extending from all forms of media into schools, throughout the military, etc.

This background sets up our look at capitalist democracy as the best system for capital as it expands. The capitalist state is an executive committee of the rich, not an autonomous neutral, but their debate forum where they iron out their differences, then allow the vast majority of people to choose which of them will oppress best. The capitalist democracy is also an armed weapon in service to property rights. As the ruled far outnumber the rulers, and since coercion and force alone cannot sustain capitalist production, to pacify areas people must be turned into instruments of their own oppression.

We can see now how the one-person-one vote mythology would appeal both to rulers who seek to divide and conquer, and to individuals isolated by the system of alienation, fooled by the atomizing deception apparatus that promotes individualism – voting promotes the lowest forms of opportunism, boils down to “what about me?” – and the false notion that a vote can bring fundamental social change. The vote count serves as a warning signal to ruling classes.

People hide from one another in voting booths wrongly thinking they are making real public decisions when they really have no control over the processes and products of the system – and most cynically know politicians always lie – yet they vote thinking they are exercising their only public or social power, when in fact they are just setting themselves off from others and the reality is that their real power lies in unity with other workers – at work, their ability to build solidarity to fight to control the value they create. The crux of capitalist democracy is revealed in the fact that nearly no one expects to have a vote on anything significant at work, unless they own the workplace.

Others, excluded (by Jim Crow laws or chicanery) might be disgruntled, while those who don’t vote can be attacked for being responsible for the bad choices voters make.

Fundamentally powerless student councils are practice areas for future political leaders, councils where all concerned pretend they have influence, when they are mere performers reading blank scripts. Student councils are sandboxes. When university presidents see the kiddies inching outside the sandbox, the presidents (or principals) abolish the vote and push the kids back in.

The rule of law, which appears to be natural law, law suspended above and apart from class struggle, is a form of reification. On the face of it, justice, but at base it is class rule and, moreover, the rule of law is key to commerce – mutual trust is hardly enough, indeed, laughable.
The masses of people are told this is the law, which is alienated law, “the will of the ruling class exalted into statutes,” (Marx), a sandbox of property laws overseen by millionaire judges that only incidentally considers people. The mythological rule of law is sheer class rule that shifts as class struggle and largess or bankruptcy meet one another.

Within this law, as in religion, people deepen their alienation, choose, and pay, others to think and act for them, others who operate behind the habits of hierarchy and the force of arms. When serious differences, collisions of interests, appear between the capitalists of a given nation, they conduct civil war. The base for capitalist law is the same as the capitalist ethic: Profits are good, losses are bad, keep a careful count. Capitalist law is the law of property, ownership, not humanity.

The religion metaphor works well with schooling in the industrialized world. In the abstract, as with abstract democracy, public schools are there for the common good. But they are capitalist schools, above all, while, granted, opposition exists in some ways like it does in a factory. Educators in capitalist schools are somewhat like missionaries for capitalism. Look at the hierarchies: men run the administration (Bishops), and women (Nuns) do the front line work. School workers, who have more freedom than other workers, have a clear choice, be a missionary for the system of capital-or not.

No one ever voted themselves out of what is, at base, a Master/Slave relationship. The Masters will never adopt the ethics of the slaves. The singular path of reason alone will not overcome the system of capital, though reason must be our light and beacon. Our choice today is between community and barbarism.

Marx was correct in seeing that capitalism is a giant worldwide company store, an international war of the rich on the poor, and most importantly that the dispossessed of the world, probably all of us, have a real interest in overcoming that system and, not replacing it with another form of dictatorship, but with an ethic and reality of reasonable equality.

The people’s insurrection is against tyranny (Grachus Babeuf)

The logic of the analysis of capitalist democracy leads directly to revolution. There is no other way out. While we should abhor violence, we should not reify it, treat it as if abstract violence stands on a plane similar to abstract democracy, beyond history, social conditions, or the legitimate arts of resistance. We should not celebrate hatred, no shy away from it. The opposite of love is not hate, but indifference.

The logic of revolution against capital is true especially now when finance capital in the US, now in free fall yet continuing to expand, is challenged by capital in other nations, like China which has a well motivated, not exhausted, military and needs that oil just as much as the US. Oil moves the military, which in turn is absolutely key to any empire’s ability to flourish, which is why saving gas will do little or nothing about the perpetual oil wars. US finance capital is hit by the crises we are familiar with: the mortgage, personal debt, and national debt crises the ghastly rise in food and transportation costs, and so on. Harsh times came fast following the collapse of Lehman Bank and we witnessed the merger of finance and government with the series of bailouts, welfare to the rich, as the usual privatization of profits melded with the socialization of losses.

It follows that capitalist democracy in the US is not expanding with the Obama election, but rapidly contracting, and fascism emerges. As class antagonism grows, state power becomes an ever more national power over labor and reforms with capital only increase the power of its state. There are no more labor laws of any worth, no civil rights laws, habeas corpus, rights of privacy, free speech (remember, “watch what you say”) are gone, through bi-partisan legislative action as well as the courts.

The fight-back to transform the system of capital needs to look carefully at the rise of fascism (merger of the corporate and political elites, suspension of common laws, racism, nationalism, a culture writhing in violence in search of a strong leader-all moving at hyper speed within the national election now). Saying “emergence of fascism,” does not mean fascism is arrived, but it does mean that fascism exists for some people in the US now, say a young black man in Detroit or Compton, while it is appearing before the eyes of others-volunteers drafted by the economy in Iraq.

The recent election should not only be studied as how to choose who will best oppress the majority of the people from the executive committee of the rich, the government. It should be studied, more importantly, as how an element of capitalist democracy, the preposterous election, has speeded the emergence of fascism, that is,
*the corporate state, the rule of the rich,
*the suspension of civil liberties,
*the attacks on whatever press there is,
*the rise of racism and segregation (in every way, but especially the immigration policies),
*the promotion of the fear of sexuality as a question of pleasure (key to creating the inner slave), and the sharpened commodification of women (Sarah Palin to pole dancers),
*the governmental/corporate attacks on working peoples’ wages and benefits (tax bailouts to merit pay),
*intensification of imperialist war (sharpening the war in Afghanistan sharpens war on Pakistan which provokes war on Russia, etc, and the US is NOT going to leave Iraq’s oil),
*the promotion of nationalism (all class unity) by, especially, the union bosses),
*teaching people the lie that someone else should interpret reality and act for us, when no one is going to save us but us,
*trivializing what is supposed to be the popular will to vile gossip, thus building cynicism -especially the idea that we cannot grasp and change the world, but also debasing whatever may have been left of a national moral sense,
*increased mysticism (is it better to vote for a real religious fanatic or people who fake being religious fanatics?) and,
*incessant attacks on radicals (Bill Ayers is not a radical; he is a foundation-sucking liberal now, once he was a liberal with a bomb, but people see him as the epitome of a radical and he IS connected to Obama).

That is a litany of the acceleration of fascism (Gibson, 2000).

Al Szymanski (1978:212) outlined the basic functions of the capitalist state three decades ago. This is a reminder:
1. To guarantee the accumulation of capital and profit maximization and make it legitimate.
2. Preserve capitalist class rule.
3. Raise money to fund the state.
4. Form and preserve capitalist class rule.

But the left of the US anti-war movement, and the education reform movement, abandoned the critique of capitalist democracy, meaning they have no basis for analysis, no ability to develop strategies and tactics across a nation or even in unique communities – because they do not grasp how power works or why it is that the power of people who work lies, not in the voting booth – where odds are the voting machines are owned by their enemies – but at work where they can collectively win control of the processes and products of their work, in communities, or in the military where the working classes are already organized and armed.

At the same time, the left has made a fetish of Abstract Democracy, following the postmodernist coalitions where the notion of class struggle or the word, capitalism, is banished and people are urged to go off in narrow race/nation/sex/language, “autonomous,” grouplets taking up their constricted issues, as did the 10,000 people meeting in Atlanta in 2007 at the World Social Forum, thinking this will somehow lead to real resistance to a ruthless enemy with a long history of rule and a centralized command. The WSF created no strategy at all. To quote America’s last remaining moral compass, Judge Judy, “it doesn’t make sense and it is just not true.” It won’t work. Judge Judy is a perfect example of the appearance of judiciousness, when it is really the application of the values of the bourgeoisie, and the sale of judiciousness, as the filler between commercials.

Inside the trap of Abstract Democracy, a tyranny with a thousand hierarchies and forms of selfishness each uniting the individuals with the whole of capital, the left has shown it is unable to get its ideas to leap ahead of daily social practice, and absolute necessity if we are to envision a better world and set about creating it.

In order to make a fight, people must trust one another. That means they must meet with each other in integrated groups that recognize that class remains the key issue at hand, of course mediated by questions of race, language, sex, gender, nation.

That, coupled with its unremitting captivation with nationalism, is the main reason the US left has had no impact whatsoever on the last seven years of imperialist war, even though a million and more people hit the streets in the first week of the Iraq invasion. They evaporated into their semi-autonomous worlds and have not exercised their potential power since. A somewhat similar thing happened to the school reform movement which, other than parts of the Rouge Forum, simply refuses to address the connections of the system of capital, imperialism, war, the regimentation of school life and the curriculum, oversight through high stakes exams, militarization, and privatization as well.

It is fair to say, I think, that the dominant elements of public life in the US are opportunism, racism, nationalism, ignorance, and fear (surely that is true of the professorate) though we have to recognize that the sheer persistence of continuing to work, in our case on behalf of kids, has considerable courage built into it.

Anyone interested in confronting our conditions today must follow Hegel’s dictum: “The truth is in the whole.” The whole is capitalism. Some live in capitalist democracies, and most do not, but it is the whole that must always be addressed, like keeping the front sight aligned with the rear sight. Even reforms will not be won without both sights on the target. The failure to create a mass base of class conscious people, which is our life and death high stakes test, remains the Achilles Heel of nearly every social movement. It follows we need to openly talk about what capitalism is, why class struggle takes place, what can be done, and what a better future might be. We need to answer the question: What do we want people to know, and how do we want them to come to know it? – inside every action we take.

Let us soar on to passion. A great part of the school reform movement, of the anti-war movement, of the Marxist project, is pedagogical. Do people learn through reason alone? They do not.

The entire system of capitalist democracy is a system of deceit, misrepresentation, and although it may seem as if anyone can see what is up, few do. What constructs mistaken consciousness, what underpins the indifference, the “whatever,” that keeps the system going, or, what reveals the Man Behind the Screen, or, what causes some people to acquiesce while others resist, even knowing they won’t soon win?  Engels said there is no simple connection between being, the system of capitalist social relations, and consciousness, or class consciousness (Schneider, 1975:24)

Consider the impact of capitalist democracy on capitalist schooling, it’s purportedly public system which is, in fact, several segregated systems conducting education mostly along the lines of the race and class, a pre-prison program in Detroit, a pre-Walmart program in National City, a pre-social worker program in LaMesa, a pre-law system in Lajolla, and a private system in Bloomfield Hills where the rich send their kids like Mitt Romney and George Bush. In Romney’s school, youth learn the view, “this is our world and we will discover how we might make it act,” while elsewhere, depending on the rung of the segregated ladder, kids learn, “tell me what to do and I will do it.”

Capitalist schooling in the US, since the multidimensional decay ushered in by the Vietnam war, has taken the place of the family in the social breaking in of the future work force through marching kids inside a system of inhibition, suppression, prohibition, in which society seizes control of childhood, and I think significantly, tries at once to make kids asexual, fearful of sexual pleasure, and thus their own bodies, while the outside world introduces them, ceaselessly, to spectacles of exploitative sexuality. Aids on the one hand, Brittany Spears on the other. Is it any wonder that 1/4 of our teens have std’s?

Capitalist schooling imbues kids with the idea that it is natural to have to sell yourself, your labor, and then, through high-stakes exams for example, teaches kids the thousand forms of selfishness that make class rule possible (Schneider, 1975:22). As Wilhelm Reich said, the inner cop is the Trojan Horse of any society rooted in domination. And Marx was clear that capitalism reduces love and passion to cash – Elliot Spitzer, Randy Cunningham, etc. But money is not an early childhood wish. Human connection is. But the connection is broken in a broken world.

It is illegal in US capitalist schools to teach the central issues of life: Labor (involving the communist movement), rational knowledge (opposing the many Imaginary Friends that people think are in charge), love (tied to pleasure, sensuality, aesthetics, as well as reproduction), and freedom (which does not exist in school life).

With Bob Apter and Susan Harman, I traveled California last fall, meeting with teachers, parents, kids, and community people all over the state, the northern border to the Mexican border. The main thing we learned: Fear is the primary lesson being learned by everyone connected to schools. Lessons learned in fear teach, for the most part, abuse and more fear. We know the abused commonly turn around and abuse. Empathy linked to passion may transform that, or not.

The idea that we are responsible for our own histories, if not our birthrights (inheritance seen as natural), is banned in most capitalist schooling, as is the viewpoint, true, that we can comprehend and change the world. To the contrary, children are taught lies (nationalism for example) using methods so obscure that kids learn to not like to learn, a dubious achievement of capitalist schooling.

We know the education-by-commands-and-fear NCLB’s child victims can be restored to life to some extent by good, persevering, teaching, but it is a terrible burden to overcome. For the most part, NCLB works teaching obedience, servility, and nationalism, eradicating history to the point that Chalmers Johnson (2006:2) claims people in the US, “have no framework to link cause and effect.”

The NCLB sets up the three processes driving school today: (1) the regimentation of the curricula and methods of instruction, (2) surveillance through racist, anti-working class exams using a pretense of science to sort children, and (3) militarism, a veritable invasion of the schools in poor and working class areas while all are taught the normalcy of endless warfare.

In this context, how do we connect reason to passion? I think we do that, in part, by addressing the fact that freedom is insight into unfreedom, that we must sacrifice our narrower interests in order to participate collectively, but beyond that we must build passion, friendship, caring, empathy, aesthetics, and as much freedom as possible into a resistance group addressing the whole of the problems of the system of capital.

That does not mean we need to take on Abstract Democracy. It means we must find ways to make collective decisions about serious actions for the common good. It does not mean lowest common denominator consensus building, nor the isolation of voting. It means a resistance group based on reason, friendship, and figuring out how to make the best decisions possible.

Opportunists have no principles, ethics, and lots of friends who know nearly nothing important.
Sectarians have rigid principles and no friends; generals without armies. Marxists have lots of friends yet keep their principles, ethics, intact, and seek to teach others – combining ethics, action, and empathy for those who must live in fear – as many educators do.

We need to find ways to allow people to be as fully human, celebratory, as possible, connected, each demonstrating their creativity and connectedness with unfreedom as a commonly understood problem to be solved, because we are lambs among wolves.

It is this condition that can allow us to connect passion to the willingness to sacrifice that fundamental change, or any important social change now, will require to create and sustain. This is not going to be easy. This path beyond reason demands that people sacrifice treasure, sleep, sometimes jobs, certainly time and promotions, maybe jail or life, for the common good. Without that sacrifice, which can be achieved with collective joy, nothing.

We must not promise ourselves a future of material abundance. That will not happen. The ruling classes will destroy their own factories, hospitals, and even the water supply. What can transport us to a world where people can share is the idea that we might have to share misery for awhile because, per Marx, ideas can be a material force – and have been.

This brings us to organization, power and action.  Surely we can see that justice demands organization. The Rouge Forum changed the discussion in the education reform movement. Our insistence on the role of capital, on class struggle is best illustrated by Wayne Ross’ immortal comment interrupting a particularly boring executive committee meeting of the National Council for the Social Studies: “Hey, this is a lot of nonsense. We Need To Read Marx and Make Class War!”

We have had a dramatic impact on academic historians, whole language specialists, the critical pedagogy crowd, and the k12 world as well. The conversation always has to, at worst, worry about us saying, “Now wait a minute.” We ruptured the habits of daily academic life that only reproduces the system of capital, diminishing all it touches.

The Rouge Forum brought together people throughout the US, Canada, Mexico, South Africa, Great Britain, and India within an organization that has grasped, for eleven years, that it is possible to have an organization, be friends, and be both critical and self-critical. We united parents, kids, school workers, and community organizers.

We predicted both these wars, what became the NCLB as early as 1997, the economic collapse, and published much of the initial research on the real impact of NCLB in academic and popular journals. We were among the first to plan ways to fight it. We traveled the US and other nations pointing out the centripetal power of educators in de-industrialized nations, among the last workers who have health benefits or predictable wages.

We organized and led direct actions in workplaces and communities like the high-stakes test boycotts in Michigan, Florida, New York, and California. We did not just breach discourse and habits, we disrupted the unjust social relations in schools, shutting them down and, in very limited ways, offered youth freedom schooling. We marched on Mayday before the massive immigrant Mayday marches of 2006, and happily joined those huge outpourings of the working class when they took place. Now, with Calcare and others, we participate in a mass opt-out campaign, hoping to lead test boycotts to cut the school to war pipelines. We are building a base of thinking activists inside and outside the unions to reject the coming demands for school worker concessions, teaching people how to strike in solidarity – and to supply the Freedom Schools that can show how the future might be.

We reminded everyone that the key to understanding the 20th century is understanding revolution.

We have operated loosely. It worked for about ten years, with about 4600 people steady on our email lists, our yearly conferences, our publications, our joint work with Substance News, Calcare, the Whole Language Umbrella, and Susan Ohanian.

What we do counts now more than ever. Events move even more quickly than my comment at the Rouge Forum conference in 2008 that the sky is falling. We need to take that purposefully and plan the resistance with care.

We are lambs among wolves. Kindness, reason, organization, must prepare to meet those willing to spill-rivers of blood.

We can win. To quote the classic labor song, Solidarity Forever:

“In our hands is placed a power greater than their hoarded gold;
Greater than the might of armies, magnified a thousand-fold.
We can bring to birth a new world from the ashes of the old.”

Down the banks and Up the rebels! And don’t forget to smash the state.
Rich Gibson is an associate professor of Social Studies in the College of Education at San Diego State University. He helped to found the Rouge Forum.

References

Babeuf, G. (1794). Acte Insurrecteur (Act of Insurrection).

Breisach, Ernst (2003). The Future of History, The Postmodern Challenge and its Aftermath (2003, University of Chicago Press).

Fischer, E. (2005) How to Read Karl Marx. South End Press. NYC (source of Marx quote p163).

Gibson, R. (2006). The Torment and Demise of the United Autoworkers’ UnionCultural Logic.

Gibson, R. (2000). What is fascism?

Horkheimer and Adorno (2002). Dialectic of the Enlightenment. Stanford University Press.

Johnson, Chalmers (2006). Nemesis, the Last Days of the American Republic. Metropolitan Books. New York.

Johnson, Chalmers (1982). Revolutionary Change (second edition). Stanford University Press.

La Boetie, E. (1997) The Politics of Obedience, The Discourse of Voluntary Servitude. Black Rose Books, New York.

Jaszi, O., and Lewis, John (1957) Against the Tyrant. The Free Press, USA.

Moore, S (1957) Critique of Capitalist Democracy. Paine-Whiteman, NYC.

Salinger, J.D. (1976). Catcher in the Rye. Bantam Books. NYC. (source of Caulfield quote is chapter 6).

Schneider, M. (1975). Neurosis and Civilization. Seabury Press. NYC.

Sun Tzu, (unknown date) The Art of War.

Szymanski, Al (1978) The Capitalist State and the Politics of Class. Winthrop Publishers, Cambridge, Massachusetts.

MP Suresh Premachandran – Impunity in Sri Lanka

Suresh Premachandran, Parliament member from Sri Lanka talks about impunity and violation of inalienable rights of Tamil people in Sri Lanka. Suresh is from the northern district of Jaffna in Sri Lanka, currently this area is the most adversely affected by the war. Facing threats to his life for speaking out against government aggression he has moved his family several times in recent years from Sri Lanka, to India, Canada and finally back to India. Suresh talks about the welfare camps, ceasefire agreement, the Sri Lankan government’s want for continuing the war in the name of creating a single ethno country and the need for the global community to speak up. Suresh can be reached at kandiah57@hotmail.com.

Courtesy: Sam Mayfield

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Indian Central Government and Sri Lankan Tamils

Vehujanan

Indian central government policy on the national question of Sri Lanka has always given priority to India’s regional interests. Policy making has been aimed at not just exercising hegemony over the whole of South Asia but beyond it to cover the whole of Asia. In particular, it has been compelling every South Asian country to accept its role as ‘big brother’. Refusal has been met with threats or attacks under some pretext. Sri Lanka, for example, has experienced this in the past.

Sri Lanka has strategic importance due to its geographic location in the Indian Ocean. The US, the West and India need the island of Sri Lanka in their respective bids for global or regional dominance. It was when JR Jayawardane, out of loyalty to the US, sought to surrender the country to the US, that Indira Gandhi and India took a keen interest in Sri Lanka. The opportunity came when ethnic violence was unleashed on the Tamils in 1983. India used it as pretext to get involved in Sri Lanka and used the issue as a device to serve its own purposes.

The conservative Tamil nationalist leadership, which was incapable of analysing why India showed an interest or assess it from a long term perspective, trusted India in full faith, from its standpoint of narrow nationalism. It was believed that Tamil Eelam will be carved out for the Tamils like Bangladesh was carved out of Pakistan in 1971 by the Indian armed forces under the leadership of Indira Gandhi. Sadly, a vast majority of the Tamil people were convinced to that effect by the Tamil United Liberation Front. The Tamil nationalists also ridiculed the logical arguments put forward by Marxist Leninists who placed before the people the facts and the objective reality to firmly declare that Tamil Eelam was not feasible in this fashion. They even denounced Marxist and socialist positions and expressed to the hilt their loyalty to India. Another group was immersed in its faith in the US and the West which were instrumental in the creation of Israel.

It was amid such developments that India began to strengthen its position to tighten its grip on the whole of Sri Lanka. The present Mahinda Chinthana government suits that purpose very well. Indian economic infiltration has gushed with speed into Sri Lanka, and has developed to the extent that Sri Lanka could soon be considered a strong colonial possession of India. India will not tolerate anything that stands in the way of this development. The chauvinistic government of Sri Lanka and the hegemonic state of India concur on this. The manifestation of this is evident from the activities of the Mahinda Chinthana government during the past three years.

India has resented the influence and interference of the US, the West and Japan in the Sri Lankan national question. There lies the essence of the inherent rivalry for regional hegemony. Having realised that the international allies of the LTTE had a foothold in the US and the West and knowing the implications of Norwegian facilitation and the role of Ranil Wickramasinghe in it, India began to make its moves; and the Mahinda Chinthanaya government made way for it. Indian hegemonic diplomacy started to act on the economic, political and military fronts. Norway was eased out of its role as facilitator. That was followed by closer ties on the military and political fronts with Sri Lanka, through which there were attacks on the LTTE in the Vanni, military success and a ban on the LTTE.

The US and the West, caught in a dilemma in the context of their strengthening ties with India, found themselves unable to do anything in Sri Lanka and maintain an embarrassed silence. The US and the West are on a low key in the face of the bellowing by the Sri Lankan government about its war against terrorism, since they had already banned the LTTE and Sri Lanka followed suit. Under the conditions, it is only the support from Tamilnadu that is a voice of consolation to the Tamils. But anyone who knows anything of the acrobatics of Tamilnadu politics will also know that it is not a sincere and unanimous voice. The political parties of Tamilnadu can only plead with the central government of India but cannot compel it to do anything. It has not happened in the past and it will not happen in the future either.

The central government of India will not come forward to bring an end to the war in Sri Lanka, since the war in Vanni was commenced on its signal. It has provided military assistance in many ways including the supply of arms. After all this, for the Tamil side to plead with the central government and the Tamilnadu state government is a show of weakness arising from the lack of a policy of self-reliance in struggle.

The Tamil parties conduct themselves in a manner where they seem to plead that, irrespectively of whether they are struck, kicked or spat on by India, India remains their master. Is this not an insult to “the self respecting Tamil race”? It is, however, not possible to change this attitude of expectations on the part of the Tamil leadership. Their reactionary politics is marinated with it.

Members of the Tamil National Alliance made several trips to meet the Indian premier Manmohan Singh, but failed to have even five minutes of hearing. It was said that Sonia Gandhi had pledged to Karunanidhi that Pranab Mukherjee will be sent to Sri Lanka. But the one who turned up was Shivashankar Menon who discussed matters of mutual interest. The unending pleas of the TNA which fail to appreciate the implications of these developments only further humiliate the Tamil people. Rival Tamil leaders will not free themselves of this. One after the other they will seek to define themselves as devotees of India. Indian hegemony thus seems to have penetrated at various levels.

In contrast to this, there is a need for the emergence of honest and far-sighted political forces from among the Tamils. Past experiences need to be studied; and decisions should be based on a long-term view of how the right to self-determination within a united Sri Lanka can be won, and about the policies and principles appropriate to the decisions. There should be clear decisions about who their friends and who the enemies are. The ordinary Sinhalese in the South should be persuaded that it will be possible to build a united, strong and prosperous Sri Lanka by the establishment of autonomies and autonomous units for the nationalities as a political solution to the national question.

No struggle could be won merely with brave fighters and modern weapons alone. The struggle should be a people’s struggle where the people decide their own fate and become the heroes of the struggle. On the other hand, a handful of fighters, however brave they may be, cannot fight on their behalf and win. This is the lesson that history has taught us. That “people and the people alone are the motive force of history” should be an unforgettable lesson of history. In a true struggle of the people, the people have never been defeated. The final victory is always theirs. That requires taking a clear and correct line of struggle. To seek the bases for it is what is essential today for the Tamil people.

Translation of article in Tamil, Puthiyapoomi, Jan-Feb 2009
Courtesy: New Democracy – Theoretical Organ of the New Democratic Party (Sri Lanka), February 2009

Sri Lanka: A Besieged Society

S Sivasegaram

Sri Lanka is in deep crisis on many fronts, and its politics is almost a total mess. Yet, its President, Mahinda Rajapaksa, elected by a whisker in November 2005, thanks to the boycott of the election by the Tamils in the North-East, after a last-minute call by the Liberation Tigers of Tamil Eelam (LTTE), is the only Sri Lankan head of government to have grown in popularity since election. He owes this immense popularity among the majority Sinhalese to his rejection of the peace process and the success of the armed forces in regaining, at a very high but unknown cost in men and material, all but 200 sq. km of the vast territory held by the LTTE.

Results of the provincial councils elections held during the past six months, show soaring support for the government; and if a general election is held now the government will secure with ease a two-thirds majority in Parliament. This apparent strength of the government and the preoccupation of the media, political parties and the public with military gains in the North conceal the crises faced by the country on several fronts.

This essay is intended to address the crisis gripping Sri Lanka on various fronts that do not receive adequate attention. Thus, despite the importance of the war and the consequent humanitarian crisis, it deals with them only briefly. The next section contains a short comment on the war and the humanitarian tragedy. It is followed by comments on the failing economy amid the growing global crisis and corruption in high places; violation of human and fundamental rights; the drift towards lawlessness; and foreign meddling. It concludes with comments on the impending threat to democracy and the tasks ahead in defending democracy.

The War and the Humanitarian Tragedy

The nominal interest of the ‘international community’, meaning imperialist countries, is in the humanitarian crisis. Their declared concerns have drifted with the course of the war, resumed in early 2006, with the Ceasefire Agreement in place until the government withdrew unilaterally from it in February 2007. Earlier calls for a negotiated settlement and end to hostilities became muted calls for a ceasefire last year; and are now reduced to concern for the safety of civilians entrapped in LTTE-controlled areas.

Indiscriminate bombing and shelling by the government armed forces have been the main cause of the human tragedy, aggravated by the deliberate blocking of essential supplies including food and medicine to LTTE-controlled areas. In the latter half of 2008, international and local news media and non-government organisations were ordered out of the conflict zone by the government so that now only the Internal Red Cross has limited access to the affected areas. Thus the true situation of the people even in areas regained by the government forces remains unknown.

The LTTE is now confined to less than 200 square kilometres of territory with an estimated 300 000 people, whom the government claims are held against their will as a human shield. People facing a dire shortage of essential goods and services and threatened by bombing and shelling will like to move to more secure areas. But it is uncertain whether they sufficiently trust the government or the armed forces to move into government-controlled areas. Reports of injury and deaths in government-designated security zones due to shelling by the armed forces are certainly no inducement to move into those areas. The living conditions of people who are further away from the conflict zone are equally pathetic: besides lack of attention to their urgent needs, they are treated as terrorist suspects by the security forces; and utterances by people in high places, later retracted, to the effect that ‘security villages’ will be set up to detain the displaced persons for up to three years are ominous.

The LTTE, with its emphasis on armed struggle at the expense of mass political work, failed to pay adequate attention to the safety and well being of the people in its territory. But for foreign governments and international organisations to demand that the LTTE should ‘release’ the people under its wings is wrong, without simultaneously insisting that the Sri Lankan government ends all attacks on civilians and ensures the safety of civilians wherever they are, and ensure that they are not harassed or victimised by the denial of essential goods and services. Strangely, no call has been made to deploy independent observers to find from the people on either side of the battle lines about their wishes and experiences.

Many who express deep concern about the humanitarian crisis now ignore the abject human rights record of the government, which they denounced strongly only months ago. Equally, pro-LTTE agitators fail to criticise it for its serious lapses, especially on matters of safety and well-being of the people, and with regard to respecting their wishes.

The Economy in Crisis

The Sri Lankan economy was propelled towards doom by the ‘open economic policy’ initiated in 1978, accompanied by unrestricted imports, reckless privatisation of state assets, and opening up the country to parasitic if not predatory foreign investors. As a result, the emergent national economy and well-functioning state enterprises were effectively destroyed or swallowed up by foreign predators.

The escalation of national oppression and conflict diverted public attention from the effects of the erroneous economic policy and repressive measures against political resistance to it. The resultant war, aided by foreign meddlers, some siding with the government and others fishing in troubled waters, added to the economic burdens of the country, which since 1978 has become increasingly dependent on the export of cheap labour, directly by employment abroad and indirectly through export processing zones where foreign ‘investors’ exploit the Sri Lankan export quota for apparel to the US and Europe. Besides the social implications of such employment, the diversion of close to 15% of the work force from useful production has made the economy susceptible to invasion by cheap imports and a rise in consumerism.

While the ‘open economic policy’ made the country vulnerable to the vagaries of the global economy, the need to finance the war and service foreign debts meant further privatisation, transfer of public assets to foreign interests, and weakening of the economy. When credit form foreign governments and lending agencies slowed down, the government in 2007 turned to private bankers by issuing bonds at high interest rates. In the wake of the declared ‘victory of the war against terrorism’, the government now appeals to the Sri Lankan émigré population to invest in government bonds.

The global economic crisis has begun to bite, although the government is putting on a brave face. The plantation sector, still a major part of the export sector, is affected by a fall in tea sales and in some regions the plantations are cutting down production and the number of working days of plantation workers. Apparel export to the US and Europe has shrunk, and a few hundred garment industries have already closed down. Recruitment to the Middle East has slowed down, as redundancies and wage reductions are on the horizon. Thus, besides the impending fall in overseas remittances, unemployment will be a major problem in the months to come.

However, a thriving employment sector may be the armed forces, with over 400,000, of a population of 20 million, serving in the police and the armed forces and a proposal to increase the number by 100,000 to ensure security in the North-East.

The economy has also been hurt by serious financial irregularities, bribery and corruption, and recently even unlawful speculation using state funds, as in the hedging deal on petroleum, which made the state-owned Ceylon Petroleum Corporation liable to US$ 7,000,000 to a group of banks involved in the deal. Several other corrupt deals, including the purchase of military equipment, have been exposed by sections of the media, but corrective action has been rare; and nobody has been held answerable, except for political expediency, while the mediapersons concerned have been intimidated or harassed.

Crises of Human and Fundamental Rights and Law and Order

Sri Lanka’s record on human rights was not bright 20 years ago: today it has hit rock bottom: Sri Lanka fell from a rank of 51 (among 139 countries considered) when Reporters sans frontiers (RSF) started ranking a few years ago to 165 (among 173, or the ninth worst) in 2008. Attacks on media personnel, including the gunning down in January 2009 of Lasantha Wickramatunge, Chief Editor of Sunday Leader, known for his views critical of the government and exposure of corruption in high places, and the killing of opposition politicians, fare importantly in such matters. Killing of other civilians does not, however, attract sustained attention of the international media, with exceptions such as the killing of 13 employees of a France-based NGO in 2006.

Threats, assaults, abductions and killings are commonplace. Very few cases are properly inquired into; and hardly a serious crime involving human rights has been solved. Yet, hundreds languish in prison without trial or inquiry under Emergency Regulations, even through the years of the ceasefire, as terrorist suspects; and the numbers have risen sharply in recent years to include Sinhalese left activists and opponents of the war.

While several political killings and attempts have been attributed to the LTTE, the main opposition party has charged that forces close to the government had been responsible for some of them; and many of the criminal acts against dissenting politicians and journalists as well as abduction for ransom are feared to have been carried out with the connivance of those responsible for preventing them.

The courts of law have on occasion ruled against mass expulsion of people and even refused bail to criminal suspects associated with the ruling party. There was a recent instance when the police were reprimanded for attempting to frame an opposition politician. These are, however, exceptions and not the rule. Judges including the Chief Justice have been threatened for their verdicts. But that is not new. The country has seen enough of it since 1978, when the new Constitution enabled the politicisation of the judiciary and the police. As a result, the 17th Amendment to the Constitution was unanimously adopted in 2000 that made a Constitutional Council (CC) responsible for appointments to key posts in the Supreme Court, the Police and the Elections Commission among others. But the CC has not been reconstituted since its term lapsed in 2005, allowing room for abuse, as under the JR Jayawardane regime (1978-989).

Foreign Concerns

The country changed status from a British colony to an imperialist neo-colony in 1948, but defended itself against blatant interference in its internal matters, but for siding with US imperialism by choice under the United National Party (UNP) governments (1948-56, 60-65, 77-94). The conflict of this policy with Indian hegemonic ambitions since 1977 made India side with Tamils to further its interests in Sri Lanka. With its aim achieved in 1987, the Indian establishment switched sides to its new client, the Sri Lankan state.

Rivalry continues between US imperialism and India for hegemony in South Asia and has played a major role in derailing the peace process initiated around 2000, with the backing of the US. India resented Norwegian mediation, and asserted its interests and undermined the peace process at every turn. The US and its allies, having banned the LTTE and being committed to a global war on terrorism, were on a sticky wicket to object to the resumption of war in 2006. Meanwhile, the Indian establishment, pretending neutrality, backed overtly and covertly the Sri Lankan government, politically as well as militarily, using Chinese and Pakistani interests in Sri Lanka as a pretext, although neither country posed a serious threat to Indian interests.

This is not the place to discuss the political theatre of Tamil Nadu and the games played by the Delhi mandarins. But the humanitarian crisis in Sri Lanka is again an important issue in India, despite New Delhi’s wishes otherwise. The ongoing agitation in Tamil Nadu for a ceasefire in Sri Lanka was triggered by news of the suffering in the North of Sri Lanka reaching the state, despite efforts by the mainstream media to play down the events since resumption of hostilities in 2006. Reports of deaths due to indiscriminate bombing and shelling by the Sri Lankan armed forces and the suffering due to obstruction of essential goods and services caused public shock and anger. Yet, it was only after the Communist Party of India, not a reputed champion of the Sri Lankan Tamil cause, organised state-wide protest rallies that the strength of feeling was realised and mass protests gathered momentum. Protests in Tamil Nadu will lose their impact on Delhi after the general elections in India this year, unless the movement takes new directions, free of manipulation by opportunistic political parties.

International concern on human rights violations, threat to the media, the state of lawlessness including killings and abductions, and other issues have been mere formalities and have never been translated into action. The general attitude seems to be to hope for an early end to the conflict by the elimination of the LTTE as a fighting force, so that the imperialist countries can get on with furthering their interests in this island of strategic interest. Irrespective of how the war ends and the conflict continues in other forms, the ‘international community’ has little to offer to the victims.

The Threat to Democracy and the Task Ahead

The threat to democracy transcends the killing of as many as five MPs in the past three years, and the intimidation, abduction and killing of leading members of opposition parties and journalists, and attacks on the media. The present government has surpassed previous governments in dividing and weakening every potential challenge to its authority. Initially, minority nationality MPs were tempted with posts so that they joined government en bloc, like the two Hill Country Tamil parties, or broke ranks with the leadership, as in the case of the Sri Lanka Muslim Congress. Then, dissenters and corrupt individuals among UNP MPs were tempted into government ranks; and nearly every government MP was made a minister, or a junior minister.

The JVP leadership, by then too closely identified with the government, realised that its partner was ready to marginalise it. But by the time the JVP decided to part company in 2008, a dissent group cultivated within it sided with the government and formed a splinter faction. The TMVP (Tamil People’s Liberation Tigers), the group that split from the LTTE, was made a partner of the government coalition in the Eastern Provincial Council, and then an existing split was deepened by preferential treatment of the weaker faction, rendering the TMVP powerless and dependent on government for its survival.

Thus what exist as parliamentary political parties are severely weakened bodies without political vision and pose no serious threat to the government, unless its fortunes suffer serious setbacks. But general elections may be held before that. Meanwhile, the political landscape is being encroached upon by the clan of the President, whose three brothers are entrenched in positions of power.

Sections of the media, not so much the mainstream media, have carried a fair share of the burden of exposing corruption, nepotism and abuse of power. Thus subduing the media and prevention of the development of a mass opposition movement are principal concerns of the government. The rising threat to the media, once confined to Tamil journalists and printers, has crossed the ethnic threshold and forced an unprecedented number of Sinhalese and Muslim journalists to leave the country during the past year. A newspaper establishment and a radio station were shut down in 2007, and editors have been abused or threatened by people in power. The wave of arrests, intimidation, attacks and killings need to be seen against this background. The mainstream media has, however, learnt to conform on matters relating to ‘national security’ and is muted in its criticism of the government. Meanwhile, the government has, as part of its ongoing agenda to muffle dissent, proposed legislation to curb the electronic media. The NGO establishment too, for reasons of personal gain and fear of clamp-down for ‘anti-state activities’, is muted in its criticism of the government.

The Sri Lankan armed forces numbered far fewer than a thousand when the JVP launched its insurrection in 1971 and today we count by the hundred thousand. There is, besides army deserters and former militants, a thriving underworld with a significant say in the outcome of any political process. Added to this is rabid religious fundamentalism, growing out of chauvinistic politics with a parasitic social group attached to it. These forces could make an explosive mix that can plunge the country into lawlessness. To add further fuel to this potentially explosive situation are frustrated Tamil politicians calling for the ban of Tamil political parties known to be supportive of the LTTE. Thus the threat to democracy is serious and could become real in the context of the impending economic failure and armed conflict that may go on beyond a military defeat of the LTTE. National security could be the pretext for a fascist take over of the country.

The challenge before the genuine left, progressive and democratic forces is, therefore, daunting. But the conduct of the organised left among the Sinhalese is not encouraging. The discredited old left is less worth than an overgrown toe nail to the government to which its ‘leaders’ are clinging on for survival. Two militant Trotskyist parties have, during the past, two years got addicted to NGO funding so that their agenda is dictated by their NGO sponsors. Recently, the two parties moved close to the UNP in a ‘broad-based front to defend democracy’.

Thus the revival of the peace movement and a campaign for democracy is central to the revival of the left movement in the South. It should be accompanied by an anti-imperialist programme and resistance to meddling by foreign powers in any form, especially in the armed conflict and in advancing their interests in the name of peace, progress and stability.