Cyberpunk: The Human Condition amid High-tech Alienation and Urban Dystopia

Posted on April 7, 2019 by Reid Mukai

By Raymond Lam

I love the seashore and the countryside, but I have spent most of my life in cities, with little to no time spent in the country. I grew up in Brisbane, Australia (which, despite its beauty and vibrant coffee culture, is hardly a skyscraper metropolis) and have spent a good deal of time in Hong Kong. Over the years I have visited Shanghai, Tokyo, and Seoul—cities that have long inspired novelists and artists in cyberpunk circles.

Cyberpunk features “technologized” cities with endless skyscrapers shimmering in an ocean of neon lights and elevated railways. These cityscapes are often bathed in darkness, shadow, and rain. More often than not, the protagonists of these stories are lone-wolf types, running through grungy alleys and estranged from wider society. As a genre of writing, film, and animation, the dystopian cyberpunk imagination has been immensely influential in both Asian and Western pop culture, exemplified by the Blade Runner movies, The Matrix franchise, and the Japanese anime Ghost in the Shell.

To many social commentators, cyberpunk carries eerie reminders of certain characteristics of urban living today—an endless feed of information, insecurity, and distractions through the Internet and social media, the press and media serving as distractions or brainwashing rather than useful information, and social alienation and unfulfilling work. In these activities is an almost gleeful dismissiveness of the need to reflect on human nature and what it means to be a human being: a key concern of religions and philosophical schools through the ages.

As Buddhistdoor Global columnist Paola Di Maio notes about our headlong trajectory into developing communication between human beings and AI: “Excited at the prospect of scientific advances, researchers seem to ignore that enhanced cognition comes with enhanced responsibility, maturity, and responsible decision-making abilities.” This is the key concern and, as it happens, the idea of human interface with computers or “mind technologies” is about as cyberpunk as it gets.

There are far more informed writers who have unpacked the themes of cyberpunk exhaustively, but I find this description particularly useful for grasping the general aesthetic and spirit. This is from an essay by Lawrence Person: “Classic cyberpunk characters were marginalized, alienated loners who lived on the edge of society in generally dystopic futures where daily life was impacted by rapid technological change, an ubiquitous datasphere of computerized information, and invasive modification of the human body.” (Slashdot.org) Surely many of these themes sound familiar?

The eminent science fiction writer J. G. Ballard (1930–2009) defied assumptions about traditional storytelling and sought to upend the archetypes that were assumed to be universal, saying that he wanted a storytelling style that possessed “more psycho-literary ideas, more meta-biological and meta-chemical concepts, private time systems, synthetic psychologies and space-times, more of the sombre half-worlds one glimpses in the paintings of schizophrenics.” (Ballard 2017, 103) Most interestingly, Ballard criticized the “external” emphasis of so much science fiction of his day (such as on space travel), declaring: “The biggest developments of the immediate future will take place, not on the Moon or Mars, but on Earth, and it is inner space, not outer, that needs to be explored. The only truly alien planet is Earth.” (Ballard 2017, 103)

My opinion is that good cyberpunk is itself a kind of literary expression of contemporary inner preoccupations and concerns. Take the notion of loneliness, for example. Some good research has been done about urban life and its correlation with loneliness, but the results are ambiguous. One study found that urban life is undoubtedly more stressful than rural life (and has been so since the Industrial Revolution), yet how lonely one feels is a very difficult thing to measure. If we are to take seriously Ballard’s notion that the best kind of science fiction is about inner space, then perhaps we have also been distracted by the neon cityscapes of gritty cyberpunk metropolises.

The interesting stuff is not happening in an action-packed helipad gunfight with a hypersonic jet on top of a tower owned by a futuristic robotics corporation. It is happening in the neurotic mind of one of that corporation’s low-level office workers, humiliated in public through a thoughtless social media post by her supervisor, who himself seeks distraction from his instantly replaceable managerial role by interfacing his brain with a computer’s pornographic VR program. It is not just about cybernetics and the development of androids, but how society changes as a result of them.

I like to think that, perhaps one day in the future, when meditation practice centers are hidden away in glass and metal skyscrapers—some of them already are in the worlds biggest cities—and temples of traditional Asian design are surrounded by looming corporate structures, these loci of spiritual meaning and truly human work will have helped to fortify the inner worlds of these cities’ denizens against the darker side of cyberpunk. Ballard was right. The true struggle for meaning and dignity is more often on the inside, even in a society dominated by neon, nightfall, and neuro-computers.

References

Ballard, J. G. 2017. “Which way to inner space?” In Science Fiction Criticism: An Anthology of Essential Writings. Edited by Rob Latham. London and New York: Bloomsbury.

Surgical Totalitarianism

Posted on April 3, 2019 by Reid Mukai

By Dan Corjescu

Source: Dissident Voice

You don’t have to control everything to be in total control.

In the modern world this seeming paradox is a systemic reality.

In the past, classic totalitarian governments sought to literally control every aspect of biopower.

As it turned out, this was a very inefficient and self-defeating way to maintain and increase scientific knowledge and technology, capital accumulation, and total effective power over the long term.

Modern totalitarian arrangements are far more culturally efficacious, superficially unobtrusive, stylistically democratic, and, most importantly, surgically precise.

In addition, modern totalitarian elites not only demand de facto control over society as such, but they also desire, as part of their inner ideological ethos, the exercise of that power to reproduce itself under maximum conditions of ease, pleasure, and comfort. Thus, the creation and maintenance of a consumerist society both materially and ideologically aids in the reproduction of neo-totalitarian power.

A consumerist society is to a large extent a self regulating mechanism for the constant pursuit of public spectacle and private stimulation. The senses and general life instincts are caught in a web of the pursuance of small pleasures. In this way, pleasure itself becomes an insidiously saccharine form of domination. Yet, from time to time, consumerist relations must be guided, reinforced, and given new goals and reflationary impetus from above.

The political structure in modern, surgical totalitarianism is set up in such a way as to give the appearance of active participation, psychological inclusion, and periodic mass mobilization. However, all consequential decision-making takes place behind this fraudulent structure and represents the true “commanding heights” of power. The political superstructure serves, at best, as perennial decoy and public delusion.

The modern “commanding heights” of power require massive amounts of data. It is through the acquisition, manipulation, and active forward interpretation of information that surgical totalitarianism is able to pick and choose its battles. At its most extreme, new “realities” are creatively and cynically constructed from its daily catch of strategic knowledge. The goal is always the same: distract, delude, deflate any possible challenge to the system through active suppression, co-optation (the preferred method), and, or, complete elimination.

In this way, any possible threats can be foreseen relatively far in advance and organizational strategies can be conceived for either their containment and/or elimination. The surgical nature of these methods allows for the relative negative freedom of civil society to generally evolve and reproduce itself in partial self-awareness in so far as it continues to demonstrate no substantive subversive tendencies to liquidate either the material reality and/or ideological superstructure of its own dependency on neo-totalitarian forms of power.

In the end, the system presents itself as perversely elegant, efficient, self-perpetuating, and, even, on a physical level, pleasant.

All bodily pleasures are on offer. Entertainment becomes incarceration. All is seemingly permitted while nothing is truly allowed. Power is diaphanous as it is all consuming. Critical dissent is tolerated because the mechanisms of mass blindness are secure.

It would be and has been a crucial mistake for Marxists of all kinds to think that capitalism is the root cause of the modern day pursuit of total power. On the contrary, surgical totalitarianism utilizes capitalism as just another source of power but not its ultimate ground. Power precedes capitalism. Hierarchy encodes the means and forces of production no matter what they are just as hierarchy projects a self-sustaining superstructure to deceive and deflect its potential challengers. Capitalism is but a modern day tool of hierarchical power. The real enemy is not capital but surreptitious hierarchy.

The true source of this state of affairs is the lust for control under any societal forms. Its origins are without doubt evolutionary. Aristotle famously defined human beings as “Zoon Politikon” or “social animal”. Yes, we are indeed social. But the “Zoon” or animal part of that equation warps that sociality into the insatiable desire to control and to dominate others. Ultimately, the Hobbesian origins of mankind from an age long state of “nastiness and brutishness” is, in part, to blame that man persists in being as a wolf to other men: Homo homini lupus est.

A belief in meritocracy is not only false: it’s bad for you

Posted on March 31, 2019 by Reid Mukai

By Clifton Mark

Source: Aeon

‘We are true to our creed when a little girl born into the bleakest poverty knows that she has the same chance to succeed as anybody else …’ Barack Obama, inaugural address, 2013

‘We must create a level playing field for American companies and workers.’ Donald Trump, inaugural address, 2017

Meritocracy has become a leading social ideal. Politicians across the ideological spectrum continually return to the theme that the rewards of life – money, power, jobs, university admission – should be distributed according to skill and effort. The most common metaphor is the ‘even playing field’ upon which players can rise to the position that fits their merit. Conceptually and morally, meritocracy is presented as the opposite of systems such as hereditary aristocracy, in which one’s social position is determined by the lottery of birth. Under meritocracy, wealth and advantage are merit’s rightful compensation, not the fortuitous windfall of external events.

Most people don’t just think the world should be run meritocratically, they think it is meritocratic. In the UK, 84 per cent of respondents to the 2009 British Social Attitudes survey stated that hard work is either ‘essential’ or ‘very important’ when it comes to getting ahead, and in 2016 the Brookings Institute found that 69 per cent of Americans believe that people are rewarded for intelligence and skill. Respondents in both countries believe that external factors, such as luck and coming from a wealthy family, are much less important. While these ideas are most pronounced in these two countries, they are popular across the globe.

Although widely held, the belief that merit rather than luck determines success or failure in the world is demonstrably false. This is not least because merit itself is, in large part, the result of luck. Talent and the capacity for determined effort, sometimes called ‘grit’, depend a great deal on one’s genetic endowments and upbringing.

This is to say nothing of the fortuitous circumstances that figure into every success story. In his book Success and Luck (2016), the US economist Robert Frank recounts the long-shots and coincidences that led to Bill Gates’s stellar rise as Microsoft’s founder, as well as to Frank’s own success as an academic. Luck intervenes by granting people merit, and again by furnishing circumstances in which merit can translate into success. This is not to deny the industry and talent of successful people. However, it does demonstrate that the link between merit and outcome is tenuous and indirect at best.

According to Frank, this is especially true where the success in question is great, and where the context in which it is achieved is competitive. There are certainly programmers nearly as skilful as Gates who nonetheless failed to become the richest person on Earth. In competitive contexts, many have merit, but few succeed. What separates the two is luck.

In addition to being false, a growing body of research in psychology and neuroscience suggests that believing in meritocracy makes people more selfish, less self-critical and even more prone to acting in discriminatory ways. Meritocracy is not only wrong; it’s bad.

The ‘ultimatum game’ is an experiment, common in psychological labs, in which one player (the proposer) is given a sum of money and told to propose a division between him and another player (the responder), who may accept the offer or reject it. If the responder rejects the offer, neither player gets anything. The experiment has been replicated thousands of times, and usually the proposer offers a relatively even split. If the amount to be shared is $100, most offers fall between $40-$50.

One variation on this game shows that believing one is more skilled leads to more selfish behaviour. In research at Beijing Normal University, participants played a fake game of skill before making offers in the ultimatum game. Players who were (falsely) led to believe they had ‘won’ claimed more for themselves than those who did not play the skill game. Other studies confirm this finding. The economists Aldo Rustichini at the University of Minnesota and Alexander Vostroknutov at Maastricht University in the Netherlands found that subjects who first engaged in a game of skill were much less likely to support the redistribution of prizes than those who engaged in games of chance. Just having the idea of skill in mind makes people more tolerant of unequal outcomes. While this was found to be true of all participants, the effect was much more pronounced among the ‘winners’.

By contrast, research on gratitude indicates that remembering the role of luck increases generosity. Frank cites a study in which simply asking subjects to recall the external factors (luck, help from others) that had contributed to their successes in life made them much more likely to give to charity than those who were asked to remember the internal factors (effort, skill).

Perhaps more disturbing, simply holding meritocracy as a value seems to promote discriminatory behaviour. The management scholar Emilio Castilla at the Massachusetts Institute of Technology and the sociologist Stephen Benard at Indiana University studied attempts to implement meritocratic practices, such as performance-based compensation in private companies. They found that, in companies that explicitly held meritocracy as a core value, managers assigned greater rewards to male employees over female employees with identical performance evaluations. This preference disappeared where meritocracy was not explicitly adopted as a value.

This is surprising because impartiality is the core of meritocracy’s moral appeal. The ‘even playing field’ is intended to avoid unfair inequalities based on gender, race and the like. Yet Castilla and Benard found that, ironically, attempts to implement meritocracy leads to just the kinds of inequalities that it aims to eliminate. They suggest that this ‘paradox of meritocracy’ occurs because explicitly adopting meritocracy as a value convinces subjects of their own moral bona fides. Satisfied that they are just, they become less inclined to examine their own behaviour for signs of prejudice.

Meritocracy is a false and not very salutary belief. As with any ideology, part of its draw is that it justifies the status quo, explaining why people belong where they happen to be in the social order. It is a well-established psychological principle that people prefer to believe that the world is just.

However, in addition to legitimation, meritocracy also offers flattery. Where success is determined by merit, each win can be viewed as a reflection of one’s own virtue and worth. Meritocracy is the most self-congratulatory of distribution principles. Its ideological alchemy transmutes property into praise, material inequality into personal superiority. It licenses the rich and powerful to view themselves as productive geniuses. While this effect is most spectacular among the elite, nearly any accomplishment can be viewed through meritocratic eyes. Graduating from high school, artistic success or simply having money can all be seen as evidence of talent and effort. By the same token, worldly failures becomes signs of personal defects, providing a reason why those at the bottom of the social hierarchy deserve to remain there.

This is why debates over the extent to which particular individuals are ‘self-made’ and over the effects of various forms of ‘privilege’ can get so hot-tempered. These arguments are not just about who gets to have what; it’s about how much ‘credit’ people can take for what they have, about what their successes allow them to believe about their inner qualities. That is why, under the assumption of meritocracy, the very notion that personal success is the result of ‘luck’ can be insulting. To acknowledge the influence of external factors seems to downplay or deny the existence of individual merit.

Despite the moral assurance and personal flattery that meritocracy offers to the successful, it ought to be abandoned both as a belief about how the world works and as a general social ideal. It’s false, and believing in it encourages selfishness, discrimination and indifference to the plight of the unfortunate.

Why Activists Fail

Posted on March 29, 2019 by Reid Mukai

By Robert J. Burrowes

Despite enormous ongoing effort over more than a thousand years, during and since the formation and shaping of the modern world, and as the number of issues being contested has steadily increased, activists of many types have made insufficient progress on key issues, particularly in relation to ending violence and war (and the threat of nuclear war), stopping the exploitation of many peoples and halting the endless assaults on Earth’s biosphere.

Of course, in order for those of us who identify as activists to have any prospect of success in these and other endeavors, we need to understand how the world works and to develop an interrelated set of nonviolent strategies that are being effectively implemented to address each of the key aspects of this crisis.

This is because there is a great deal wrong with how the human world functions and a staggering amount that needs to be done if we are to fix it and preserve the planetary biosphere in doing so, particularly given that the primary threats are now so serious that human extinction is likely to occur within a few years. See ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’.

Of course, if human governance systems, ranging from international organizations like the United Nations and its various agencies to national, provincial and local governments functioned effectively, then we might expect these agencies, which theoretically function on our behalf, to have addressed these problems a long time ago. Or to do so now.

However, for reasons that are readily identifiable, these agencies have little power and routinely malfunction (from the viewpoints of ordinary people and the planetary biosphere).

So let me start by briefly explaining how the world works and then elaborating a few key points about strategy so that you can choose, if you wish (and, problematically, assuming there is still time), to play a more active and effective role, in one or more ways, in the struggle to make our world one of peace, justice and sustainability.

How the World Works: A Brief History

The formal human governance systems on Earth – that is, governments and intergovernmental organizations such as the United Nations – are controlled by the global elite which is invisible to, and hence not considered by, most people including activists. This, of course, is how the elite wants it and one can still readily find accounts that ask if the elite (by whatever name it is given) actually exists and even ascribe it a mystical quality. If the idea is not simply written off as a ‘conspiracy theory’.

Well the global elite exists and its membership can be readily identified. But let me start by briefly outlining how the global elite acquired its extraordinary control over world affairs.

Following the Neolithic revolution 12,000 years ago, agriculture allowed human settlement to supersede the hunter-gatherer economy. However, while the Neolithic revolution occurred spontaneously in several parts of the world, some of the Neolithic societies that emerged in Asia, Europe, Central America and South America resorted to increasing degrees of social control in order to achieve a variety of social and economic outcomes, including increased efficiency in food production.

Civilizations emerged just over 5,000 years ago and, utilizing this higher degree of social control, were characterized by towns or cities, efficient food production allowing a large minority of the community to be engaged in more specialized activities, a centralized bureaucracy and the practice of skilled warfare. See ‘A Critique of Human Society since the Neolithic Revolution’.

With the emergence of civilization, elites of a local nature (such as the Pharoahs of Egypt), elites with imperial reach (including Roman emperors), elites of a religious nature (such as Popes and officials of the Vatican), elites of an economic character (particularly the City of London Corporation) and elites of a ‘national’ type (especially the monarchies of Europe) progressively emerged, essentially to manage the administration associated with maintaining and expanding their realms (political, financial and/or religious).

Following the Peace of Westphalia in 1648, which formally established the nation-state system, national elites, increasingly of an economic nature as capitalism progressively developed and rapidly expanded, consolidated their hold over national societies and, as these elites internationalized their reach in the following centuries, by the second half of the C20th, a truly global elite had consolidated its control over the world.

Awareness of elites in earlier eras has been noted by some authors. For example, in his 1775 book An Inquiry into the Nature and Causes of the Wealth of Nations, Adam Smith noted that ‘All for ourselves, and nothing for other people, seems, in every age of the world, to have been the vile maxim of the masters of mankind’.

But the work of C. Wright Mills in his 1956 classic The Power Elite is the original scholarly effort of the post-World War II era to document the nature of this elite, how it functions and why it had total control over US national society. Of course, despite scholarship of this nature, which has been added to routinely ever since, most people still believe the elite-sponsored delusion that international organizations, such as the United Nations, and national governments actually have some significant say in world affairs.

To jump to the present then, for the best recent account of how the global elite manifests today, see the book by Professor Peter Phillips titled Giants: The Global Power Elite. In this book, Phillips identifies the world’s top seventeen asset management firms, such as BlackRock and J.P Morgan Chase, that collectively manage more than $US41.1 trillion in a self-invested network of interlocking capital that spans the globe. The seventeen Giants operate in nearly every country in the world and are ‘the central institutions of the financial capital that powers the global economic system’. They invest in anything considered profitable, ranging from ‘agricultural lands on which indigenous farmers are replaced by power elite investors’ to public assets (such as energy and water utilities), to fossil fuels, nuclear power and war.

More precisely, Phillips identifies the 199 individual directors of the seventeen global financial Giants and the importance of those transnational institutions that serve a unifying function – including the World Bank, International Monetary Fund, G20, G7, World Trade Organization (WTO), World Economic Forum (WEF), Trilateral Commission, Bilderberg Group, Bank for International Settlements and Council on Foreign Relations – and particularly two very important global elite policy-planning organizations: the Group of Thirty (which has 32 members) and the extended executive committee of the Trilateral Commission (which has 55 members).

And Phillips carefully explains why and how the global elite defends its power, profits and privilege against rebellion by the ‘unruly exploited masses’: ‘the Global Power Elite uses NATO and the US military empire for its worldwide security. This is part of an expanding strategy of US military domination around the world, whereby the US/ NATO military empire, advised by the power elite’s Atlantic Council, operates in service to the Transnational Corporate Class for the protection of international capital everywhere in the world’.

‘The US military empire stands on hundreds of years of colonial exploitation and continues to support repressive, exploitative governments that cooperate with global capital’s imperial agenda. Governments that accept external capital investment, whereby a small segment of a country’s elite benefits, do so knowing that capital inevitably requires a return on investment that entails using up resources and people for economic gain. The whole system continues wealth concentration for elites and expanded wretched inequality for the masses….

‘Understanding permanent war as an economic relief valve for surplus capital is a vital part of comprehending capitalism in the world today. War provides investment opportunity for the Giants and Transnational Corporate Class elites and a guaranteed return on capital. War also serves a repressive function of keeping the suffering masses of humanity afraid and compliant.’

If you would like to read other books which also give a clear sense of elites and their agents operating beyond the law to the extraordinary detriment of humanity and the Earth, then I strongly recommend William Blum’s classic Killing Hope: U.S. Military and CIA Interventions Since World War II and Paul L. Williams’ eye-opening account of Operation Gladio: The Unholy Alliance between the Vatican, the CIA and the Mafia.

In plain language then: The global elite manages human governance systems for its benefit with no concern for ordinary people – who are considered unworthy – or the planetary biosphere. And the most important function that international agencies and governments perform, from the elite perspective, is that they appear to have control over certain jurisdictions and matters so that relevant constituencies focus their efforts, for example, on ‘changing government policy’ or changing the party in government. By having activist effort focused on lobbying governments or changing the party in government, this effort is absorbed and dissipated; hence, nothing of consequence changes because the elite has significant control over all major political processes, parties and their policies.

Of course, I should add that the elite is smart enough to make it look like something has changed occasionally, perhaps by allowing a small concession after years of effort (invariably on a ‘social’ issue, such as gay marriage, that doesn’t adversely impact their power, profits and privilege), so that most activist effort remains focused on governments and international governmental agencies. The elite also allows a ‘genuinely progressive’ candidate to emerge regularly so that activists are again suckered into putting effort into electoral outcomes rather than building movements for broad-based social transformation based on grassroots organizing.

In managing their already vast and endlessly accumulating wealth the global elite siphons a staggering amount of financial resources out of the global economy every day and channels these resources through secretive tax havens to evade tax. Globally, $US10billion of wealth produced by the labor of ordinary people is ‘lost’ each week in this way and more than 10% of global financial wealth (which doesn’t include non-financial wealth ranging from racehorses and yachts to artworks and gold bars) is now hidden in these secrecy jurisdictions. See ‘Elite Banking at Your Expense: How Secretive Tax Havens are Used to Steal Your Money’.

A small proportion (but nevertheless significant amount) of elite wealth is used to create and manage the dominant narrative in relation to the state of the world by financing production of this narrative, generated by elite think tanks, and then distributed through education systems, the entertainment industry and the corporate media. In short, we are bombarded with elite propaganda, given names such as ‘education’, ‘entertainment’ and ‘news’, that hopelessly distorts popular perception of what is taking place.

So why does all of the above happen?

In essence: global elite control of formal human governance systems for its own benefit is an outcome of the global elite’s insanity, as well as the insanity of those who serve it. ‘So what is sanity?’ you might ask.

Sanity is defined as the capacity to consider a set of circumstances, to carefully analyze the evidence pertaining to those circumstances, to identify the cause of any conflict or problem, and to respond appropriately and strategically, both emotionally and intellectually, to that conflict or problem with the intention of resolving it, preferably at a higher level of need satisfaction for all parties (including those of the Earth and all of its living creatures). For a fuller explanation, see ‘The Global Elite is Insane Revisited’ with a lot more detail in ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice’. In brief, individuals who are not incredibly psychologically damaged, do not behave as described above.

In essence then, while the description of how the world works offered above is accurate, it is driven by an insane elite – endlessly and compulsively accumulating profit, power and privilege at the expense of ordinary people and the biosphere – and the insanity of those who serve the elite, such as virtually all politicians and businesspeople, bankers and accountants, judges and lawyers, academics and corporate media personnel.

Hence, struggles for peace, justice, sustainability and liberation (from military occupation, dictatorship, genocidal assault, coups and invasions), by various means (including those which are nonviolent), fail far too often. But not just because of the enormous power of the global elite. They fail because activists do not understand how the world works, including how the elite exercises its power and, in the case of those who use nonviolent action explicitly, they fail when activists do not understand the psychology, politics and strategy of nonviolent struggle. And while these subjects are not complicated, they do require time to learn.

To reiterate then, the answer to the question ‘Why do activists fail?’ is this: Virtually all activists do not understand strategy and so they do not campaign strategically. This means that anything done – whether a decision in a meeting, a phone call or email, an action or event planned and executed – simply fails to have the impact it could have. Let me elaborate this explanation using just three basic components (out of twelve) of sound nonviolent strategy.

Before doing so I should emphasize that I am talking about those who identify as ‘activists’. I am not talking about lobbyists (or those who use activism in the service of lobbying). Moreover, I am assuming that all activists are using some version of what they understand as ‘nonviolent action’, whether or not they claim to be doing so or even realize they are, simply because no other tradition of activism offers the comprehensive strategic guidance that the literature on nonviolence offers.

So what should activists do so that their efforts have strategic impact?

Strategic Analysis

The foundation of any sound strategy – particularly if campaigning on major issues such as to end war, to end the climate catastrophe, to halt destruction of the fresh water supply and the rainforests, to defeat a coup, occupation or invasion nonviolently, to transform the global economy, to bring down the global elite… – is a thorough understanding of the conflict.

This means, most importantly, having a clear sense of the ‘big picture’ (including those overarching structures and actors in far-off places that maintain/perpetrate the local manifestations of violence and exploitation), not just the detail of the issue on which you focus. Fundamentally, this requires an astute understanding of the global power structure. If we do not understand how power works in society, particularly structurally, including in relation to the conflict we seek to resolve, then we cannot plan and implement a strategy that will work. As the historical record tragically demonstrates.

But it also requires our analysis to include a reasonable understanding of how key issues (such as war, destruction of the climate and environment, and exploitation of women, working people and indigenous peoples) intersect and reinforce each other. If we do not understand something of these relationships then we cannot plan strategy that takes these relationships into account and thus adequately account for all variables driving a conflict. Again, as the historical record painfully demonstrates.

So, for example, the failure of most climate and environmental activists to adequately consider the role of war (and military activity and violence generally) in destroying the climate and environment means that a primary driver of these two conflicts is barely mentioned let alone discussed and then actually tackled strategically – ideally by working in tandem with antiwar activists – by activists working to end the climate catastrophe and defend the environment as a whole.

But this failure to consider the ‘big picture’ is also the reason why most climate activists are focused on switching (from fossils fuels and nuclear power) to renewable energy and miss the fundamental point that we are destroying the entire global environment – including the fresh water, rainforests and oceans – and unless we dramatically reduce, by about 80%, our consumption in all key areas involving both energy and resources of every kind – water, household energy, transport fuels, metals, meat, paper and plastic – and immediately cease driving, flying and eating meat for starters, we have no chance of averting human extinction. See ‘Will humans be extinct by 2026?’ and ‘Climate-Change Summary and Update’.

Which is also why simple, structured approaches to this reduction of consumption, while dramatically expanding our individual and community self-reliance so that all environmental concerns are effectively addressed, must be part of any effective strategy to address the climate/environment catastrophe. See ‘The Flame Tree Project to Save Life on Earth’.

In one simple sentence: We cannot save the climate without saving the rainforests too, and ending war.

Having written all of the above, it is important to acknowledge that there are plenty of fine sources of accurate information on specific issues produced by independent think tanks and activist scholars and researchers. For example, you will find plenty of information about weapons corporations and weapons expenditure (still rising) on the website of the Stockholm International Peace Research Institute and the climate movement produces some rigorous research, with the latest report meticulously documenting that bank financing of fossil fuels is still rising despite the Paris climate ‘agreement’ in 2015. See ‘Banking on Climate Change: Fossil Fuel Finance Report Card 2019’.

Strategic Focus

If we do not thoroughly analyze the conflict, it is impossible to identify the appropriate strategic focus for action and to then plan tactics that address that focus. This inevitably means that we are essentially guessing what to do, not knowing in advance, as we should, that the action we take will have strategic impact.

Moreover, guessing what action to take, usually on the basis of what is familiar or what feels good – perhaps because we get out with a bunch of ‘good people’ – virtually inevitably leads to poor choices like organizing a large demonstration. Demonstrations are notoriously ineffective, as world history’s largest demonstration on 15 February 2003 – involving demonstrations in more than 600 cities around the world, involving up to 30,000,000 people, against the imminent US-led war on Iraq – see ‘The World Says No to War: Demonstrations against the War on Iraq’ – illustrated yet again. Single actions and numbers are not determinative; strategy is determinative. Obviously, large demonstrations could be effective, if they were strategically focused – never on governments though – but only a rare activist understands this with the recent worldwide ‘School Strike 4 Climate Action’ demonstrations on 15 March and the ‘Hands off Venezuela’ demonstrations on 16 March graphically illustrating this lack of understanding and thus wasting opportunities to make a strategic difference.

Let me explain this notion of strategic focus with a simple example, and then invite you to consider it in a little more detail.

Given the critical role that airline flights, travel by car and eating meat, for example, play in destroying the climate and, in the case of the first two, driving US-led wars for control of fossil fuels, imagine if all of those students attending the School Strike 4 Climate rallies had used the day to sign a personal pledge – the Earth Pledge? – which read something like this:

Out of love for the Earth and all of its inhabitants, and my respect for their needs, from this day onwards I pledge that:

I will not travel by plane
I will not travel by car
I will not eat meat and fish
I will only eat organically/biodynamically grown food
I will minimize the amount of fresh water I use
I will not buy rainforest timber
I will not buy or use single-use plastic, such as bags, bottles, containers, cups and straws
I will not use banks that provide any service to corporations involved in fossil fuels, nuclear power and/or weapons
I will not get news from the corporate media (mainstream newspapers, television, radio, Facebook…)
I will make the effort to learn a skill, such as food gardening or sewing, that makes me more self-reliant
I will gently encourage my family and friends to consider signing this pledge.

Imagine if at all future climate rallies, participants were given the opportunity to sign such a pledge.

And imagine if at every demonstration against war, every participant was given the opportunity to sign such a pledge. There is little point yelling (or displaying a sign that reads) ‘No war for oil’ when you are the one using the oil. Surely, that would be hypocritical, wouldn’t it?

If it seems too difficult for now, would you sign the pledge after crossing out one or two items that you might reconsider later?

Perhaps, we can even mark 2 October 2019, the 150^th anniversary of Gandhi’s birth, and the International Day of Nonviolence, as a day of world commitment with local ceremonies, small or large, around the world so that people can attend an event to make a public pledge of this nature too.

With the Earth under siege, would you sign such a pledge? What would you need to reorganize about your life to make it manageable?

The point then is this: It is easy to ask someone else to change their behaviour. It is more effective to change your own. And, if we do, we functionally undermine the cause of problems that concern so many of us.

Anyway, somewhat more elaborately, if you want strategic focus in your campaign strategy to end war or the climate catastrophe, for example, check out the two strategic aims and the basic list of strategic goals in ‘Campaign Strategic Aims’. And for the two strategic aims and the basic list of strategic goals to defend against a range of military threats, see ‘Defense Strategic Aims’.

This requires, vitally importantly, that the tactic in any given circumstance is thoughtfully crafted to achieve the strategic goal carefully identified as appropriate for this stage of the campaign. See the relationship and distinction between ‘The Political Objective and Strategic Goal of Nonviolent Actions’.

And for a better understanding of the power of nonviolent action and how to frame it for maximum strategic impact, see also ‘Nonviolent Action: Why and How it Works’.

Strategic Timeframe

Inadequate analysis, perhaps because you simply believe, without investigation, what the global elite is telling you via its many channels, such as its captive mainstream processes (including education systems and the corporate media), might lead you to work to a wholly unrealistic timeframe.

Unfortunately, this is precisely what is happening with the climate catastrophe. Unquestioningly following the elite-controlled discourse on this issue leads most people, including climate activists, to work to an ‘end of century’ timeframe or to believe, for example, that we have until 2030 to end our use of coal. And yet even some mainstream sources, such as the UN, are already reporting the catastrophic consequences of having set the utterly inadequate goal of limiting the global temperature increase to 2° (or 1.5°) celsius above the preindustrial norm. See, for example, ‘Global Linkages – A graphic look at the changing Arctic’ and ‘3-5°C temperature rise is now “locked-in” for the Arctic’.

So it is imperative that activists use their analysis (based on truthful sources) to make a realistic assessment of the timeframe. It might not be convenient to have less time than we think is necessary to precipitate the changes we want but our responsibility as activists includes the need to tell unpalatable truths (which the global elite and its agents will never do).

Fundamentally then, tell the truth. If there is a choice between being popular and telling the truth, I encourage you to always tell the truth. Deluding ourselves that we are doing a fine job and affirming each other for minor gains won’t avert human extinction or save those countless lifeforms, human and otherwise, who die each day as a result of our incredibly dysfunctional and violent world. Nor will it help those who are living under occupation, dictatorship or military assault.

Of course, telling the truth will scare many people. But it is still sounder strategy to trust people to hear the truth well, no matter how unpalatable it might be. Besides if we do not tell the truth and trust people, we have no prospect of mobilizing them strategically in the time we have left.

Needless to say, if you are going to tell the truth to others, you need to be courageous enough to perceive it yourself first. And to act on it.

Summary

In the above three sections, I explained the importance of a sound analysis, strategic focus and an appropriate timeframe as well as the importance of telling the truth, in developing and implementing an effective nonviolent strategy. This applies whatever the nature of the struggle: a peace, justice or environmental campaign or a defense or liberation struggle.

But effective strategy requires more than these three components and each of these components must also be soundly understood and rigorously implemented.

So if becoming more strategic appeals to you, check out either of these websites: Nonviolent Campaign Strategy or Nonviolent Defense/Liberation Strategy.

Or, for a quick overall look at the twelve components of nonviolent strategy, check out the Nonviolent Strategy Wheel on each site, such as this one.

In addition, if you want to focus on parenting children so that they are powerfully able to deal with reality and not get suckered into the widespread addictions of over-consumption and militarism – see ‘Love Denied: The Psychology of Materialism, Violence and War’ – or into believing that lobbying governments is the way to precipitate change, then you are welcome to consider making ‘My Promise to Children’ and learning the art of nisteling. See ‘Nisteling: The Art of Deep Listening’.

Of course, if you have problems reducing your consumption or questioning the efficacy of military violence, then consider addressing the unconscious psychological impediments to this. See ‘Putting Feelings First’.

If you like, you can also join the worldwide movement to end all violence by signing the online pledge of ‘The People’s Charter to Create a Nonviolent World’.

A Final Word

Some corporate economists are concerned that the global economy is facing a ‘downturn’ and, possibly, even entering a recession. As a result, they are arguing for measures to boost economic growth.

The reality, however, is that industrial civilization is already steadily and rapidly breaking down – with an endless sequence of climate and environmental catastrophes now taking place: for one of the latest, see ‘Death toll jumps in Mozambique storm as 15,000 await rescue’ – and will collapse completely within a few years. Why? Because the Earth has very little left to give without a staggering amount of regenerative inputs (some of which we can supply but others that require geological time).

But you do not need to believe me.

Consider the evidence for yourself.

If, after reading the lengthy list of documents, scientific and otherwise, cited in the key articles about near-term human extinction mentioned above, you can search out compelling evidence to refute the argument for near-term human extinction that is presented, then I hope you will share this evidence widely so that we can all be relieved that we have more time than an increasing number of courageous scientists are warning at risk to their livelihoods and professional appointments.

But if you cannot refute the evidence cited above or find the evidence that does it to your satisfaction, I invite you to respond thoughtfully and powerfully by taking immediate action to start systematically and substantially reducing your personal consumption while systematically increasing your personal and community self-reliance, in 16 areas, at the same time. Again, see ‘The Flame Tree Project to Save Life on Earth’.

I can assure you that if we ‘step down’ the global economy systematically while increasing our self-reliance at a (much) lower level of consumption (which will also demonetize economic activity), then all of those corporations – such as those producing fossil fuels, mining strategic minerals and destroying rainforests – will cease producing products for which there is no market. They will simply have no financial incentive to do so. And this will functionally and ongoingly undermine the power of the global elite to manipulate us into surrendering our power by lobbying governments and surrendering our labor and resources to buy their products to increase their power and profits. Moreover, elites will have less incentive to start and fight the wars to steal the resources necessary to make the products our over-consumption currently requires.

As you probably realize, it is your own action that gives you credibility (and moral authority) to then encourage others to follow your example, and for you to campaign for others to change their behaviour too. One hundred years ago, Mohandas K. Gandhi – perhaps anticipating the latest UN report: ‘UN Alliance For Sustainable Fashion addresses damage of “fast fashion”’ – was reminding us that ‘Earth provides enough to satisfy every person’s needs, but not every person’s greed.’ And he modeled the minimal consumption he asked of others in his own life first. At his death, he owned two outfits of handspun cotton, which he made himself on a spinning wheel, and a pair of sandals.

We do not have to be as frugal as Gandhi but we do need to substantially reduce our consumption and increase our self-reliance if we are to have any chance of preserving a biosphere that will sustain life for viable populations of all species.

Activists need to have the courage to act this out and then spread this message to everyone (particularly in the industrialized world): not waste their time asking elite agents, like governments, to support the switch to renewable energy or stop fighting wars to steal resources.

If we are to fight effectively to preserve the biosphere, we must do it strategically.

Biodata: Robert J. Burrowes has a lifetime commitment to understanding and ending human violence. He has done extensive research since 1966 in an effort to understand why human beings are violent and has been a nonviolent activist since 1981. He is the author of ‘Why Violence?’ His email address is flametree@riseup.net and his website is here.

Robert J. Burrowes
P.O. Box 68
Daylesford, Victoria 3460
Australia

Email: flametree@riseup.net

Websites:
Nonviolence Charter
Flame Tree Project to Save Life on Earth
‘Why Violence?’
Feelings First
Nonviolent Campaign Strategy
Nonviolent Defense/Liberation Strategy
Anita: Songs of Nonviolence
Robert Burrowes
Global Nonviolence Network

Inventing the Future: The Collective Joy of Mark Fisher’s ‘k-punk’

Posted on March 24, 2019 by Reid Mukai

By Michael Grasso

Source: We Are the Mutants

k-punk
By Mark Fisher
Foreword by Simon Reynolds, Edited by Darren Ambrose
Repeater Books, 2018

A little over two years ago, theorist and cultural critic Mark Fisher took his own life at the age of 48. I remember feeling numb at hearing the news; not out of sadness but more a sense of deja vu, of familiarity. I’d been through something similar already with David Foster Wallace’s suicide back in 2008; his Infinite Jest (1996) was one of the single most searing, searching moral indictments of the post-Cold War social and political order in the West, and a tremendously important work to me personally. Fisher toiled in very much the same fields in his writings. Both men had used their own struggles with depression (and in Wallace’s case, addiction) to fuel their insights into a world order that had run out of promise, of hope for the future. Wallace died two months before Barack Obama was elected, in the midst of the 2008 financial crisis; Fisher immediately after the election of Donald Trump. One American election offered (misplaced) hope, the other, a terminal kind of despair.

Over the past year or so I’ve also had the opportunity, while finishing my Master’s degree, to delve deeply into the work of cultural critic Walter Benjamin, who came to intellectual maturity in the Weimar Republic and found himself an exile with the rise of the Nazis in 1933. Like Wallace and Fisher, Benjamin used the cultural environment around him to help explain the world, to make sense of the turmoil that was roiling the once-orderly social order around him. Benjamin also killed himself, as he fled from the Nazi invasion of France in 1940 at the age of 48, just like Fisher. The parallels between all three men, to my mind, were uncanny. In the end, I feel the same thing got all three of these men: the encroaching feeling of dread at observing a world that had spun off its axis, beyond their ability to explain it.

I offer all this as a preface to my review of Mark Fisher’s collected online and unpublished writings, k-punk (Repeater Books, 2018), because I find myself thinking more often these days about the void of Fisher’s loss rather than the wealth of writings that he gave us while he was alive. And I feel like my despair essentially misunderstands what Mark Fisher was all about. The overwhelming feeling of most of the writings collected in k-punk is one of utter joy, whether it’s in celebrating a lost piece of media that Fisher wants us to know about, or his just and righteous delight in explaining exactly what late capitalism is doing to all of us.

A couple of years ago, my podcast partner Rob MacDougall and I had occasion to talk about the intellectual history of defining and preventing sexual harassment in the workplace for our podcast about WKRP in Cincinnati. And I’ll never forget the way he explained how clearly and uncompromisingly that defining a social problem can be the most important first step in combating it. He said, “Language is technology. Until you can name [something], you can’t get at it.” And I think that’s the legacy of Mark Fisher in a lot of ways. He gave us new terms—“pulp modernism,” “the precariat,” “hauntology,” “capitalist realism,” “acid communism”—that helped define not only our problems but our collective dreams for a better world. Like Benjamin before him, Fisher used his precise and profoundly moral observations of the world around him to give us a vocabulary to understand and express what is being done to us and how we can find our way out of it.

First things first: k-punk is a monster. Repeater Books has collected Fisher’s blog posts and unpublished writings in a massive 800-page tome. Given that the average length of one of these essays is about 3-4 pages, what you end up with is a bewilderingly encyclopedic collection of Fisher’s thoughts on seemingly everything. The conversion of once-hyperlink-laden web text to paper is sometimes jarring—the editor Darren Ambrose has done yeoman work in providing footnotes to mark where links to other bloggers and commenters once lay—but the reader almost never feels lost in figuring out what Fisher was trying to say. The foreword is by Fisher’s contemporary and friend, the music critic Simon Reynolds, whose seminal 2005 work on post-punk, Rip It Up and Start Again, is a favorite of mine. The same author’s 2011 Retromania: Pop Culture’s Addiction to Its Own Past was, like Fisher’s work, a major inspiration for my own Master’s capstone project on nostalgia and its use in museums. Reynolds’ foreword is not only a heartfelt and deeply touching tribute to Fisher’s life and work, it also illustrates well the cultural milieu in which both men worked in the early part of this century. Getting to know someone better by reading their blog everyday is a deeply familiar mode to me and many members of my generation, and here Reynolds nails the somewhat uncanny feeling of getting to be best friends with someone you’ve only hung out with a few times in person. Probably it will be less strange for the generations who come after us. I do admit stifling a chuckle as one of the first essays in this paperback collection is a “tag five friends” meme; seeing such an essentially “online” phenomenon in print, in an esteemed cultural critic’s essay collection no less, would probably be considered “weird” in the Fisherian “weird/eerie” schema: an intruder from Outside whose alien presence inflects its surroundings.

In his foreword, Reynolds dubs Fisher a member of a disappearing breed: “the music critic as prophet.” Both Reynolds and Fisher came of age in the golden era of British publications like the NME, which treated its readers with a modicum of sophistication and intellectual respect. British music critics in the 1980s were never afraid to throw in references to contemporary political philosophers and cultural critics from the world of academia, nor were they reluctant to blur the lines between artist and critic. Fisher himself offers tribute to one of these writer-artists in “Choose Your Weapons,” an essay focusing on NME writer and Art of Noise member/ZTT Records co-founder Paul Morley, as well as his fellow NME writer Ian Penman. Reynolds sees Fisher as the clear heir to this type of rock journalist; Fisher even had his own musical group in the early 1990s, D-Generation, which peppered press releases and music with references to cultural theory.

As mentioned above and in my earlier piece on him, Fisher was never afraid to unearth a piece of forgotten media from his childhood or adolescence for examination in the cold light of our present late capitalism. His mourning for the loss of risk-taking on the part of the gatekeepers at public broadcasters such as the BBC is well-known. (I highly recommend the essay “Precarity and Paternalism” in k-punk for Fisher’s breathtaking rhetorical link between the blandness of pop culture today and the burning down of the public sphere under neoliberalism.) But what k-punk puts forth clearly (and Reynolds makes clear in his foreword) is that Fisher was never solely a backwards-looking critic. In these essays you can see him fully engaged in the contemporary cultural scene in a way that can sometimes get lost in his reputation as “the hauntology guy.” I found Fisher’s recuperation of Donnie Darko director Richard Kelly’s odd little Twilight Zone riff from 2009, The Box, to be downright essential in explaining why I liked it so much but couldn’t articulate why at the time. Ironically, Fisher avers that it is a rare piece of American hauntology (an aesthetic I’ve been desperately trying to quantify here at We Are the Mutants), with Kelly exploring the legacy of his NASA employee dad during NASA’s own final years of glory as a public agency (the late ’70s era of the Viking and Voyager probes) before the ultimately doomed Shuttle program. As someone who only gave the k-punk blog a cursory look prior to Fisher’s death, being far more familiar with his published writings, reading Fisher on the Christopher Nolan Batman trilogy or on contemporary television series that I watched from the beginning, like Breaking Bad and The Americans, hit me in that same Fisherian-weird way.

Even though the essays in the k-punk collection are organized by content type—reviews of books, music, television/film, political writings, interviews—it’s easy to note Fisher’s evolution as a writer, with each content area organized chronologically within. Perhaps this is only my prejudice, but I notice in the early years of Fisher’s k-punk posts a distinct anxiety of influence with older writers and theoreticians, out of which he eventually matures. His early-’00s work centers writers and thinkers like J.G. Ballard, Franz Kafka, Dennis Potter, even Freud and Spinoza. Slavoj Žižek also looms very large, probably for no other reason than that he was (and still is) one of the only voices engaging intelligently with the political impact of the pop culture detritus of late capitalism. But it’s in this occasional early tension with Žižek that you start to see Fisher make his own conclusions, state his own thoughts. It’s not necessarily that Fisher ever makes an explicit break with Žižek; it’s just that you see him mentioned less and less and, finally, not at all.

It was in music that Fisher saw the greatest potential for social and cultural revolution. It’s become a thoroughly lazy trope among armchair cultural critics to keep quoting that bit from Plato’s Republic about how changing a society’s music will change the society, but Fisher actually convinces the reader of that idea, in a profoundly vital and contemporary context. For Fisher, mod, glam, and to a certain extent punk all offered the working classes a chance to grab the same aristocratic glamor and glory to which the bourgeoisie had always had access. (Reading Fisher on the unearthly magical “glamour” of pop stars gets me thinking about Kieron Gillen’s “gods come to earth as pop stars” comic The Wicked + the Divine; I’d be shocked if Gillen wasn’t a k-punk reader from way back.) I personally find Fisher far stronger on post-punk. His multi-part examination of The Fall and Mark E. Smith is downright essential; I thought often while reading how much I wish Fisher could have read Richard McKenna’s Sapphire And Steel-referencing encomium to Smith. A pure love of Green Gartside of Scritti Politti and his dance-floor theoretics, so beloved by that very same theory-soaked 1980s NME, shines through in several k-punk essays. Fisher’s multiple essays on the goth aesthetic (and adjunct aesthetic movements like steampunk) are insightful, even as he holds goth at a bit of a remove as compared to post-punk and dance music. His essays on the Cure, Nick Cave, and specifically Siouxsie Sioux’s visual aesthetic from early swastika-armband-wearing punk provocateur to glittering Klimt spectacle on A Kiss in the Dreamhouse are particularly good.

And it’s here in Fisher’s music writing that we see yet another evolution, this time in three phases roughly analogous to the Marxist-Fichtean dialectic. Fisher begins with an arguably essentialist, archetypal, borderline Paglian view of the aristocratic charisma inherent in pop music; moves to a canny and earnest recognition of the purely proletarian qualities of post-punk and dance music (and the paradoxically populist power of the “public information” aesthetic of hauntological music); and then shifts to an eventual synthesis of these very different conceptions of music-as-liberation.

That synthesis was to be the topic of his next book, Acid Communism, the preface for which is included at the end of k-punk: Fisher was going to look back at the origin point for neoliberalism in the 1970s and pinpoint exactly where the workers’ movement and the left had begun to lose the battle for power. Through a re-examination of the 1960s New Left under thinkers such as Herbert Marcuse, Fisher locates the real revolutionary promise and potential in the bewildering flowering of popular culture that occurred in the ’60s, as well as the profound societal change that this revolution in culture propelled. “Mass culture—and music culture in particular—was a terrain of struggle rather than a dominion of capital,” Fisher notes. The true conflict of workers’ leftism vs. neoliberalism, Fisher argued, happened nearly a decade before neoliberalism’s origin point, in the struggle between the liberal Cold War orthodoxies in the West and the profoundly psychedelic movement of the youth rebelling against these staid establishment cultural tendencies. In America, of course, this series of youth movements became inexorably intertwined with resistance to the Vietnam War, perhaps to its detriment. Fisher posits instead a youth movement that worked against the assumptions of Cold War-era society on a much more elemental level. He finds much more interesting the movements where the left chafed against the High Cold War hegemony of labor-leftism in the West and indeed the very idea of work, and sees glimmers of his “acid communism” in social milieus as disparate as Paris in 1968, the British miners’ strike (aided by students) in 1972, the GM strike in Lordstown Ohio in 1972, and Bologna in 1977. The essential question asked in all these times and places: what if the revolution happens and we are in thrall to just another set of labor bureaucrats? One might answer that this actually happened with the ascension of the Baby Boomers to places of authority in the supposedly kinder, gentler, more “diverse” digital capitalism we live with today.

Obviously, virtually every bit of cultural writing that Fisher published was viewed through the prism of a leftist politics, but in the Politics and Interviews sections of k-punk, we get those politics unfiltered through any particular piece of pop culture. Here is where you see Fisher at his most passionate, his most personal, his most vital. Most important, in my mind, is his relentless insistence that capitalism kills both body and soul. While a Marxist theory of alienation is certainly nothing new, Fisher’s own personal experiences with being a member of the “precariat,” dealing with the peculiar doublethink of the purported “freedom” of the gig economy, demonstrates how the market hands us all slavery in the guise of self-actualization. And here is where Fisher’s writing intersects with his profound personal interest in public health, specifically mental health. Digital technology allows the gig worker to be relentlessly surveilled and ruthlessly “reviewed”; the disappearance of the old forms of authority and hierarchy in the workplace are distributed among one’s fellow consumers to create a web of virtual bureaucracy that creates constant cognitive dissonance and the distinct feeling that one is truly never off the job. From the ancient dream of never working to the modern reality of constantly working: Fisher thus asks us over and over if it’s any wonder we are all anxious and depressed?

It’s glaringly obvious stuff to most of us living in 2019, but again: Fisher’s moral clarity shines through and illuminates the darker corners of a world to which we’ve all slowly acquiesced. And yes, Mark Fisher did suffer from severe depression himself. One of the editorial decisions that I disagree with most is the stated decision to not include Fisher’s more “pessimistic” work from earlier in his career. Here is k-punk‘s editor Ambrose on this decision:

A very small number of early k-punk posts, e.g. on antinatalism, are excluded by virtue of the fact that they seemed wildly out of step with Mark’s overall theoretical and political development, and because they seemed to reflect a temporary enthusiasm for a dogmatic theoretical misanthropy he repudiated in his later writing and life.

You still see glimpses of this pessimism and near-nihilism in a few of the essays; a startlingly good review of Mel Gibson’s The Passion of the Christ where Fisher sees its neo-Gnostic underpinnings, or a deep intrigue with the antinatalist works of horror writer and philosopher Thomas Ligotti (who would find unexpected mass popularity with Nic Pizzolatto’s use of Ligotti in the first season of True Detective). But speaking as someone who suffers with mental illness and profound depression, let me make clear: it is absolutely reasonable to expect someone even as optimistic and positive as Fisher to occasionally look at the world with abject despair. Moreover, I believe it is more than merely reasonable, it’s necessary. To dispute or deny that anyone with a modicum of political awareness would not be occasionally nihilistically fucking depressed with the world as it is today seems a massive mistake to me.

Immediately before presenting the unfinished introduction to Acid Communism, we’re presented with two of Fisher’s most famous essays: his polemic against the contemporary left’s tendency towards ideological puritanism, “Exiting the Vampire Castle,” and his personal memoir of living (and working) with depression, “Good For Nothing.” No two pieces in this book depict the central contradictions and tensions of Fisher’s ethics and philosophy more clearly. “Vampire Castle” is, in my personal opinion, one of Fisher’s greatest missteps and the one piece of his writing where I most see a distressing tendency towards a lack of empathy for his comrades. In the essay, Fisher excoriates a certain faction of the left and its tendency to center “identity politics.” He further posits that these identity-based politics are a way in which the mechanisms of late capitalist control attempt to neuter and split the political left, a profoundly “individualistic” movement rather than one that builds cross-cultural solidarity. Fisher states that humorless scolds participating in “call-out culture” are preventing the left from building true power. Every time I go back to this essay, I initially find myself seeing some some modicum of logic in Fisher’s arguments. But then I remember how much of the modern capitalism that Fisher despised is literally built on the backs of genocide, racism, slavery, colonialism. I remember all of capitalism’s own constant essentializing and dividing of the proletariat, purely on the basis of identity, a superstructure that has systematically disenfranchised entire peoples on this globe, and ultimately I react with, “This is the kind of take that only a white guy from Britain could make.” It’s tone-deaf, destructive, and has given fuel to the worst strains of white exceptionalism and disdain for so-called “idpol” on the left in the past few years. I would argue that nothing good and quite a bit that is bad has come from it.

In fact, I wish someone would’ve told Mark how harmful this piece was. I have a feeling all it would have taken is one person—a woman, a person of color, an indigenous person, someone queer—to explain to him that while there should obviously be solidarity on the left, there are profound issues of historical materialism here that stretch back centuries, unfinished work that needs a profound upheaval and seizure of power from below (and yes, to some degree the anger and fury and the positive social knock-on effects of a “call-out culture”) to even begin to deal with restoratively. I want to believe he’d understand. It can be true that the capitalist powers-that-be love watching the left devour their own over issues that might seem personalized and “individual” to a white British man, but it can also be true that the profound historical injustices inflicted on colonized peoples the world over need to be centered in any revolutionary left solidarity. Both can be true.

And then you have “Good For Nothing,” an essay that I can say confidently has saved my life, maybe several times, since I first read it a few years ago. It is overflowing with empathy: for those of us hedged in by our class identities and made to feel inferior, uneducated, unworthy, a cog in a machine that only views us for how useful we can be to an employer or to the economy. It is a crisp distillation of every piece of personal writing Fisher ever wrote about the dehumanizing and alienating collective psychological effects of neoliberalism. Most importantly, it is a clarion call for solidarity:

For some time now, one of the most successful tactics of the ruling class has been responsibilisation. Each individual member of the subordinate class is encouraged into feeling that their poverty, lack of opportunities, or unemployment, is their fault and their fault alone. Individuals will blame themselves rather than social structures, which in any case they have been induced into believing do not really exist (they are just excuses, called upon by the weak)…

Collective depression is the result of the ruling class project of resubordination. For some time now, we have increasingly accepted the idea that we are not the kind of people who can act. This isn’t a failure of will any more than an individual depressed person can “snap themselves out of it” by “pulling their socks up.” The rebuilding of class consciousness is a formidable task indeed, one that cannot be achieved by calling upon ready-made solutions—but, in spite of what our collective depression tells us, it can be done. Inventing new forms of political involvement, reviving institutions that have become decadent, converting privatised disaffection into politicised anger: all of this can happen, and when it does, who knows what is possible?

This call for collective action on a political, economic, psychological, and even spiritual level is the voice of Mark Fisher’s that I remember and hold close to my heart every day. In every one of us there is a person worthy of respect and dignity, regardless of how “useful” we might be to a boss or a manager; in all of us a person who deserves not to live a life of misery, a person worthy of joy and music and glamour. That’s the Mark Fisher who throbs under the surfaces of nearly every one of these 800 pages. k-punk is a fitting tribute to a thinker who showed us the wonder in our past and the promise in our future, if we but remembered each other and not merely ourselves.

Michael Grasso is a Senior Editor at We Are the Mutants. He is a Bostonian, a museum professional, and a podcaster. You can read his thoughts on museums and more on Twitter at @MuseumMichael.

Elite Banking at Your Expense: How Secretive Tax Havens are Used to Steal Your Money

Posted on March 13, 2019 by Reid Mukai

By Robert J. Burrowes

Tax havens are locations around the world where wealthy individuals, criminals and terrorists, as well as governments and government agencies (such as the CIA), banks, corporations, hedge funds, international organizations (such as the Vatican) and crime syndicates (such as the Mafia), can stash their money so that they can avoid regulation and oversight and, very often, evade tax. According to Nicholas Shaxson: ‘Tax havens are now at the heart of the global economy.’

Which is why, as he explains it: ‘The term “tax haven” is a bit of a misnomer, because such places aren’t just about tax. What they sell is escape: from the laws, rules and taxes of jurisdictions elsewhere, usually with secrecy as their prime offering.’ See ‘The tax haven in the heart of Britain’. A tax haven (or ‘secrecy jurisdiction’) then is a ‘place that seeks to attract business by offering politically stable facilities to help people or entities get around the rules, laws and regulations of jurisdictions elsewhere’. See Treasure Islands: Tax Havens and the Men Who Stole the World.

Tax havens are a vitally important part of the global infrastructure of corruption and criminality – see ‘Giant Leak of Offshore Financial Records Exposes Global Array of Crime and Corruption’ – that enables privileged individuals and their organizations to legally and illegally steal money from the rest of us, particularly those in developing countries, and to have the services of a vast network of accountants, bankers, lawyers and politicians (often from captured legislatures) to help them do it, and to ensure that they get away with it.

How many tax havens are there? Where are they? How much money do they have? Who uses them? Why? How do they work? Why does all this matter to us? And what can we do about them?

Tax Havens: how many and where are they?

In his book Treasure Islands: Tax Havens and the Men Who Stole the World, author and financial journalist Nicholas Shaxson identified about sixty ‘secrecy jurisdictions’ or ‘offshore groups’ around the world which he divided into four categories, as follows.

The most important category, by far, is those tax havens that form the spider’s network of havens centred on the City of London. It has three main layers: there are two inner rings – Britain’s Crown Dependencies of Jersey, Guernsey (which includes the sub-havens of Sark, Alderney and Brecqhou) and the Isle of Man, and its overseas territories such as the Cayman Islands, Bermuda, the British Virgin Islands and Gibralter – which are substantially controlled by Britain. The third layer is an outer ring with a more diverse array of havens, like Hong Kong, Singapore, the Bahamas, Dubai and Ireland, which are outside Britain’s direct control but have strong historical and current links to that country and the City of London (which I will discuss below). This network controls almost one half of all international bank assets.

The second category of tax havens is those in Europe notably including Switzerland, Luxembourg – see ‘Explore the Documents: Luxembourg Leaks Database’ – the Netherlands, Belgium and Austria, as well as microstates such as Liechtenstein and Monaco. While ‘Geneva bankers had sheltered the secret money of European elites since at least the eighteenth century’, the European havens ‘got going’ during World War I as governments raised taxes sharply to pay for the war.

The third category of tax havens is that focused on the United States. It has three tiers as well. At the federal level, the US government offers a range of tax exemptions, secrecy provisions and laws designed to attract foreign money. This means, for example, that US banks can legally accept proceeds from a range of crimes as long as the crimes are committed overseas. The second tier involves individual US states such as Florida (where Central/South American elites do their banking and the countries adversely impacted are prevented by US secrecy provisions from accessing relevant data, and where much Mob and drugs money is hidden too), Delaware, Nevada and Wyoming, where even terrorist money is protected by secrecy provisions. The third tier of the US network is the overseas satellites such as the American Virgin Islands, the Marshall Islands, Liberia and Panama, with the latter, according to Jeffrey Robinson, being ‘one of the filthiest money laundering sinks in the world’. See The Sink: Terror, Crime and Dirty Money in the Offshore World.

As Shaxson notes: ‘offshore finance has quietly been at the heart of Neoconservative schemes to project US power around the globe for years. Few people have noticed.’

The fourth category of tax havens identified by Shaxson includes those that do not fit in the categories above, such as Somalia and Uganda.

The (incomplete) list of tax havens on the website ‘Tax Havens of the World’ will give you some idea of where these secrecy jurisdictions are located but there are important omissions in this list, notably including the City of London Corporation.

For a brief look at 15 tax havens (again, notably excluding some of the most important) and some of the corporations that use them, see ‘What Are the World’s Best Tax Havens?’

And for a highly instructive and utterly sobering video documentary on British Tax Havens, see ‘The Spider’s Web: Britain’s Second Empire’. This documentary will inform you, among many more important things, that the building housing Her Majesty’s Revenue and Customs, the UK tax office, is owned by an offshore company in Bermuda!

To summarize the central aspect of the development of tax havens following World War II: ‘The British Establishment – an old boys network of privileged elites – had carved out a lucrative vehicle for themselves in the offshore world after the demise of Empire. They transformed themselves from administrators of Empire to financial handlers for the global elite and multinational corporations.’ See ‘The Spider’s Web: Britain’s Second Empire’.

Before concluding this section, it is worth emphasizing that, as Shaxson explains it, ‘the offshore world is not a bunch of independent states exercising their sovereign rights to set their laws and tax systems as they see fit. It is a set of networks of influence controlled by the world’s major powers, notably Britain and the United States. Each network is deeply interconnected with the others.’ He goes on: ‘The world’s most important tax havens are not exotic palm-fringed islands, as many people suppose, but some of the world’s most powerful countries.’ Shaxson quotes Marshall Langer, a prominent supporter of secrecy jurisdictions: ‘It does not surprise anyone when I tell them that the most important tax haven in the world is an island. They are surprised, however, when I tell them that … the island is Manhattan. Moreover, the second most-important tax haven … is located on an island. It is called the City of London.’

The City of London Corporation

What is the City of London Corporation, also known as the ‘Square Mile’? It is ‘a 1.22-square-mile slab of prime central London real estate that stretches from the Thames at Victoria Embankment, clockwise up through Fleet Street, the Barbican Centre, then to Liverpool Street in the north-east, then back down to the Thames just west of the Tower of London.’ See Treasure Islands: Tax Havens and the Men Who Stole the World.

According to Shaxson, the City of London Corporation, the ‘modern period’ of which dates from 1067 (yes, that is not a typing error), is ‘the local-government authority for the 1.2-square-mile slab of prime real estate in central London that is the City of London. The corporation is an ancient, semi-alien entity lodged inside the British nation state; a “prehistoric monster which had mysteriously survived into the modern world”, as a 19th-century would-be City reformer put it.’

Importantly, Shaxson explains, ‘the role of the City of London Corporation as a municipal authority is its least important attribute. This is a hugely resourced international offshore lobbying group pushing for international financial deregulation, tax-cutting and tax havenry around the world.’ Moreover, it is ‘the hub of a global network of tax havens sucking up offshore trillions from around the world and sending it, or the business of handling it, to London’. Notably, so powerful is the City of London that no sovereign or government of Britain in a thousand years has had the courage to seriously take it on and attempt to subject it to British government control. See ‘The tax haven in the heart of Britain’.

How much money is in Tax Havens?

So how much of the world’s wealth is stashed in tax havens around the globe? According to the Tax Justice Network in its 2012 report written by James S. Henry ‘The Price of Offshore Revisited: New Estimates for “Missing” Global Private Wealth, Income, Inequality, and Lost Taxes’: ‘A significant fraction of global private financial wealth – by our estimates, at least $21 to $32 trillion as of 2010 – has been invested virtually tax-free through the world’s still-expanding black hole of more than 80 “offshore” secrecy jurisdictions. We believe this range to be conservative…’ He goes on to emphasize that ‘this is just financial wealth. A big share of the real estate, yachts, racehorses, gold bricks – and many other things that count as non-financial wealth – are also owned via offshore structures where it is impossible to identify the owners’.

Henry also notes that given that Credit Suisse estimated global wealth in 2011 at $231 trillion, the amount of money in secrecy jurisdictions is conservatively estimated at 10% of global wealth.

But other figures do indeed suggest this estimate is low. Shaxson cites compelling evidence that ‘More than half of world trade passes, at least on paper, through tax havens. Over half of all banking assets and a third of foreign direct investment by multinational corporations, are routed offshore.’ Moreover, as long ago as 2008, the US Government Accountability Office reported that 83 of the 100 biggest corporations in the USA had subsidiaries in tax havens and the following year, using a broader definition, the Tax Justice Network discovered that ninety-nine of Europe’s hundred largest companies used offshore subsidiaries. And in each country, ‘the largest user by far was a bank’. See Treasure Islands: Tax Havens and the Men Who Stole the World.

In any case, the most recent estimate by the Tax Justice Network indicates ‘tax losses to profit shifting by multinational companies (a)pplying a methodology developed by researchers at the International Monetary Fund to an improved dataset… of around $500 billion a year’. See ‘New estimates reveal the extent of tax avoidance by multinationals’.

To reiterate then, on the understanding that these estimates are probably quite low, by 2010, between $US21 and $US32 trillion had been taken out of circulation so that it was beyond the laws, financial regulations and taxes that the rest of us cannot escape. But that figure has been added to by half a trillion dollars each year since, by moving more money into tax havens. And don’t forget: this figure does not include non-financial wealth. How many gold bricks, yachts, artworks and racehorses do you own and have stashed away somewhere free of scrutiny?

Who uses Tax Havens? And why?

As I mentioned above, tax havens are used by wealthy individuals (including businesspeople, sports and pop stars), criminals and terrorists, as well as governments (and their agencies), banks, corporations (such as Amazon and Google), international organizations and crime syndicates (such as the Medellin Cartel). While motives vary, in essence the lack of regulation and oversight, as well as tax evasion, are the reasons that individuals and organizations use them.

An individual might want to hide stolen wealth, to evade tax or cheat a divorced spouse out of their share of the family fortune. A bank, corporation, crime syndicate, international or terrorist organization might want to evade scrutiny of the source of their money and/or evade tax on windfall or even ongoing profits (legal and/or otherwise). A government might want to hide the ‘dirty money’ it uses to finance ‘black ops’ (that is, illegal and secret military violence such as that carried out by the CIA). But there are myriad explanations.

In John Christensen’s analysis of over 100 offshore clients of accounting firm Deloitte Touche he studied in Jersey, he found that the clients were engaging in insider trading, market rigging, failure to disclose conflicts of interest, weapons trading, illicit political donations, contract kickbacks, bribery, fraudulent invoicing, trade mispricing and tax evasion. See ‘The Spider’s Web: Britain’s Second Empire’.

Most people have heard of the money stashed away by corrupt dictators like Suharto in Indonesia, Ferdinand Marcos in the Philippines and Mobuto Sese Seko of Zaire (now Democratic Republic of the Congo) each of whom stole from the people of their country. However, they could only do this with the help of western enablers and ongoing elite resistance to developing country attempts to create a more transparent and fairer process for collecting tax on cross-border financial flows. As a result, Alex Cobham of the Tax Justice Network observes, worldwide, developing nations lose in excess of $1trillion per year in ‘capital flight’ and tax evasion to wealthy countries. See ‘The Spider’s Web: Britain’s Second Empire’.

But these more public examples, while terrible, tend to obscure two important facts. The amount stolen from sub-Saharan Africans, for example, between 1970 and 2008 was at least five times the total amount of their foreign debt during that period – see ‘The Spider’s Web: Britain’s Second Empire’ – and, by highlighting these examples, attention is drawn away from even worse and ongoing examples of such criminality by those corrupt/criminal individuals and organizations (including banks, accountancy and legal firms, corporations, international organizations, crime syndicates and governments) committed to using outright theft, fraud, money laundering and other devices to steal wealth from ordinary people all over the world.

So, for example, if one follows the money trails of various lucrative financial operations, some technically legal but immoral and others simply illegal, apart from the world’s major corporations, one quickly comes across the names of the major (and well known) banks and financial institutions (such as the Bank of England, Barclays, Goldman Sachs, JPMorgan Chase…), the ‘big four’ accountancy firms (Deloitte, Ernst & Young (EY), KPMG and PricewaterhouseCoopers), and elite lawyers (such as those in London’s ‘Magic Circle’, like Clifford Chance, Mourant du Feu & Jeune, and Slaughter and May). See, for example, Treasure Islands: Tax Havens and the Men Who Stole the World, ‘New estimates reveal the extent of tax avoidance by multinationals’ and ‘Looting with Putin’.

Apparently, like major corporations and crime syndicates, few banks, accountancy firms and lawyers have ethics policies that require them to follow the law and to exercise ‘due diligence’ (check out a client before signing a contract) so that they can steer clear of handling illegal and immoral profits, especially if they are monstrous.

In fact, according to a US Senate report, ‘virtually every major bank in the world – especially the biggest in North America and Europe – holds accounts for offshore banks and/or banks in suspect jurisdictions’. See The Sink: Terror, Crime and Dirty Money in the Offshore World.

As Eva Joly MEP, vice-chair of the Panama Papers Committee of the European Parliament, succinctly puts it: ‘Ordinary people are paying taxes. Rich people are not.’ See ‘The Spider’s Web: Britain’s Second Empire’.

The Vatican

But perhaps the example which best illustrates the moral depravity of those who use tax havens is the Vatican. In his carefully researched book Operation Gladio: The Unholy Alliance between the Vatican, the CIA and the Mafia author Paul L. Williams recounts the efforts of the CIA, former Nazis, the Sicilian/American Mafia, the Vatican and even Freemasonry to resist an anticipated postwar invasion of western Europe by those ‘Godless communists’ in the Soviet Union by establishing ‘stay-behind units’ (clandestine military and paramilitary units) throughout the countries of Europe (Belgium, Denmark, Italy, Netherlands, Norway, Portugal…) led by former Nazis and composed of ‘die-hard fascist fanatics’.

This alliance to fight the Cold War against the former Soviet Union and the rising tide of progressive governments in Europe and the rest of the world, particularly as the US war on Vietnam gathered pace, led, as Williams chillingly puts it, to ‘the toppling of governments, wholesale slaughter and financial devastation’ around the world. It was also, of course, the forerunner to its equivalent – Operation Condor – to resist, and destroy if possible, the spread of progressive movements, ranging from communism to liberation theology, throughout Central/South America.

While the Vatican played a number of unsavory roles in this alliance, including its facilitation of massive numbers of heroin addictions, its use of counterfeit securities, participation in false flag attacks that killed thousands and strings of gangland slayings, support of military juntas (that massacred tens of thousands) and the ‘purging’ of progressive priests (including Archbishop Óscar Romero of San Salvador and two Jesuit priests denounced by Fr. Jorge Mario Bergoglio, now Pope Francis, in Argentina: see ‘Who is Pope Francis? Jorge Mario Bergoglio and Argentina’s “Dirty War”’) while causing the financial destitution of thousands of families, one of its key ongoing functions, designed to maximize the Vatican’s power while highlighting its moral and spiritual bankruptcy, was to act as ‘God’s banker’ for many of these operations. See Operation Gladio: The Unholy Alliance between the Vatican, the CIA and the Mafia.

It did this, for example, by accepting Mafia/Medellin Cartel-collected drugs money (for a 15-20% cut) into the Vatican Bank (technically: Istituto per le Opere di Religione or Institute for the Works of Religion) and then laundering it through its shell companies – such as Cisalpine Overseas Bank, Astolfine SA, United Trading Corporation, Erin SA, Bellatrix SA, Belrose SA, Starfield SA and Nordeurop Establishment – in tax havens in the Bahamas, Liechtenstein, Luxembourg, Panama and Switzerland.

With the CIA providing services, such as the transport of Mafia/Medellin cocaine to drug dealers in the US, its share of the drug profits (cycled through its own CIA-controlled banks including Continental Illinois, Castle Bank & Trust, and Bank of Credit and Commerce International but eventually involving many of the most prestigious banks in the US, as the money was passed to the Vatican Bank) were used to finance key aspects of Operations Gladio and Condor with weapons also supplied by the CIA from NATO arsenals. But there was plenty of Vatican money in these Operations too.

As an aside, so devastating was the fallout from the ongoing exposure of the many aspects of Vatican corruption that, by the beginning of the twenty-first century, Roman Catholic membership was falling by 400,000 per year in the USA alone but the trend was even stronger in Europe with ‘magnificent churches and cathedrals’ becoming museums visited solely by tourists, parishes being boarded up, seminaries and convents closed, and parochial schools consolidated. And this was before the ‘plague of pedophilia’ had fully hit further decimating the Church’s tattered reputation. To this day, the Vatican Bank remains ‘one of the world’s leading laundries for dirty money’. See Operation Gladio: The Unholy Alliance between the Vatican, the CIA and the Mafia.

How do Tax Havens work?

Each tax haven offers its own unique combination of services. After all, it is a tough market competing for the world’s wealth and so each jurisdiction has developed its own set of services designed to maximize its attractiveness to potential clients. In essence, this means that there is some ongoing ‘competition’ to reduce regulatory and oversight requirements so that each tax haven can attract clientele. This has become so extreme that basic requirements of banking for those who do it legally, such as proof of identity, are not required in the offshore world. In fact, even your true name can be withheld if you wish. It is easier to avoid any risk of embarrassment from exposure this way.

As a result, virtually any jurisdiction will open an account (or as many accounts as you want) in whatever names you specify. Then, usually employing a variety of devices, ranging from secret bank accounts, nominee directors (usually locals who play no part in the organization bar give it their name) and structures such as shell companies (that exist on paper and perhaps a wall plaque somewhere, but nothing else) and trusts (which, unlike the legitimate version, appear to separate responsibility and control from the benefits of ownership but actually do not), to processes such as transfer pricing (a technique by which companies ‘shift paper profits into low-tax countries and costs into high-tax countries’ to minimize – or eliminate – tax payments) and often employing a convoluted process that rapidly shifts monies through several jurisdictions so that it becomes ‘untraceable’ (because authorities must get permission to access each jurisdiction in turn in any effort to trace the money), profits are effectively hidden and any accountability to authorities of any kind utterly eliminated. See Treasure Islands: Tax Havens and the Men Who Stole the World.

For one simple example of such a strategy, employing a technique known as the ‘double Irish, Dutch sandwich’ (which is legal), see ‘Google shifted $23bn to tax haven Bermuda in 2017, filing shows ’. But you can read other examples here: ‘The tech giants will never pay their fair share of taxes – unless we make them’ and ‘7 Corporate Giants Accused of Evading Billions in Taxes’.

Why does the existence of Tax Havens matter to us?

Well, the simple answer to this question is that just a fraction of the money hidden in tax havens would feed, clothe, house and provide clean water, medical care and educational opportunities to everyone on Earth. It would eliminate the 100,000 deaths by starvation-related diseases each day. It would eliminate poverty and homelessness. And, as one byproduct of having these material needs met, it would facilitate the emergence of an informed, engaged and empowered human population to tackle the vast range of environmental, climate and military threats that currently threaten biosphere collapse and imminent human extinction. See ‘Human Extinction by 2026? A Last Ditch Strategy to Fight for Human Survival’.

As Professor Prem Sikka puts it more simply: Because of the penetration by financial services executives of the British state, including the Treasury ‘It deprives people of opportunities to have healthcare, education, security, justice and, ultimately, a fulfilling life.’ See ‘The Spider’s Web: Britain’s Second Empire’.

Fundamentally, then, tax havens and their secrecy are at the heart of those elite institutions and processes that functionally undermine democracy and give extraordinary power to certain anonymous individuals and their entities without accountability. See ‘The Spider’s Web: Britain’s Second Empire’.

Of course, the elites that control the tax haven networks are not about to let this change. Tax havens are simply too important as part of the global infrastructure for maintaining elite profit, power and privilege and for resisting grassroots efforts to bring peace, justice and ecological sanity to our world. And that is why they are protected by government legislation and legal systems, with an ‘army’ of accountants, auditors, bankers, businesspeople, lawyers and politicians ensuring that they remain protected.

So don’t forget: laws are designed to control and punish you, no matter how trivial your infringement: a parking fine, a littering offence, a petty theft. But if you have enough money, the law simply does not exist. And you can evade taxes legally and in the full knowledge that your vast profits (even from immorally-acquired wealth such as sex trafficking, gun-running, endangered species trafficking, conflict diamonds and drug trafficking) are ‘lawful’ and will escape regulation and oversight of any kind. See ‘The Rule of Law: Unjust and Violent’.

Let me give a personal example. I have been a war tax resister since 1983: I have a conscientious objection to paying taxes to the Australian government to deploy military forces in other countries to kill people in my name. So, instead of paying taxes to kill, for many years I donated the equivalent amount to organizations engaged in peace, development, environment and human rights work, and to ‘pay the rent’ for my use of indigenous land. As some of many outcomes to this conscientious and highly public resistance (garnering national media attention at times), in 1991 I was bankrupted, in 1992 I was convicted of contempt of court (for my conscientious refusal to cooperate with the bankruptcy trustee) and in 1993 my passport was seized. In 1999, I was advised that I will be ‘bankrupt forever’ because of my ongoing conscientious refusal to finance the killing.

In the same period, since 1983, trillions and trillions of dollars of tax have been illegally and secretly evaded as wealthy individuals and corporations, criminals and crime syndicates, international organizations and governments channel their incomes and profits through tax havens. Laws and legal systems throughout the world make this possible and, provided it is done correctly, it is quite straightforward to avoid any penalties for secretly evading payment of taxes or hiding money acquired through criminal activity. But the point, as you can see, is that tax evasion by wealthy individuals and corporations meant that many of these individuals and corporations didn’t pay taxes to kill people either. They just didn’t pay taxes at all.

Of course, their motive was personal gain, their way was legal, they incurred no penalty and, of course, they didn’t pay an equivalent amount to support peace and justice causes. More fundamentally, however, the trillions of dollars they took from the global economy were made by killing and exploiting people and the planet in a significant variety of other ways, ranging from sex trafficking, gun-running, conflict diamonds and trafficking in drugs and endangered species, to simply starving people to death at the rate of 100,000 people each day by managing the global economy, using tax havens as a primary tool, to extract maximum profit.

Richard Brooks documents how this legal exploitation occurs in another way in his book The Great Tax Robbery: How Britain Became a Tax Haven for Fat Cats and Big Business. The vast tax evasion by elites in Britain, including by diverting funds through tax havens, attracts just five prosecutions each year per £1 billion of evasion of direct taxes. In contrast, benefits fraud by those on unemployment and disability pensions attract 9,000 prosecutions each year per £1 billion of fraud. ‘So theft by the poor warrants the full force of the law’. But not theft by elites who write the law and largely control the political and legal processes in relation to it.

Hence, under the guise of ‘relationship taxing’ (that is, building a relationship between tax authorities and corporate executives and ‘tailoring’ tax payments to corporate wishes to the extent the law allows), corporations have long known that ‘If you don’t like the law… we’ll see what we can do’.

As is obvious from this example, attempts at government reform, including to defeat tax havens, in the direction of making elites financially and legally accountable, both nationally and internationally, for the responsibilities which the rest of us cannot escape, are invariably for show and, in any case, achieve zero of substance. For example, the attempt to ‘approve’ a blacklist of tax havens at the G20 gathering in 2009 was resisted by the Chinese premier on behalf of Chinese elites who, like other national elites keen to have political control but ‘judicial separation’ from their offshore centres, opposed the listing of notorious havens Hong Kong and Macau: see Treasure Islands: Tax Havens and the Men Who Stole the World. The global elite is clearly in control with national governments and international organizations powerlessly doing as instructed. So complete is this control, in fact, that Brooks notes that, in Britain, ‘Anti-tax avoidance laws had to be relaxed to accommodate companies’ tax avoidance schemes.’

Brooks concludes that ‘British taxation policy really had been so comprehensively captured by the world’s biggest corporations that screw-the-poor policies… could be written into the statute books at their whim, without a pang of conscience being felt anywhere in Whitehall.’ Clearly, however, his comment can be applied to virtually any government in the world.

So does it matter to you that these tax havens exist and do what they do?

What can be done about Tax Havens?

Authors such as Nicholas Shaxson and Richard Brooks suggest a raft of measures to correct the large number of ‘faults’ that facilitate the secrecy, protection from regulation and tax evasion that individuals, corporations, organizations, criminals and terrorists utilize in tax havens.

For Shaxson, these include financial reforms such as ‘blacklisting’ of tax havens so that their rogue state status is public knowledge; greater transparency, for example, through government sharing of information about the local income and assets of each other’s citizens and by requiring multinational corporate activities in each country to be made visible (rather than hidden behind ‘international’ figures); promoting the needs of developing countries which need their tax bases protected far more than they need aid or debt relief; confronting the British ‘spider’s web’ of tax havens by abolishing the City of London Corporation and submerging it into a unified and fully democratic London; taxing an entire multinational ‘group’ as a single unit and then allocating the appropriate amounts of its income out to the different jurisdictions in which it was earned and allow it to be taxed as each jurisdiction decides; onshore tax reform such as a land value tax (because land cannot be moved offshore and so tax on it must be paid locally), and by a direct distribution of mineral wealth in any country to each of its inhabitants (who can then be taxed); tackling the ‘enablers’ – the accountants, lawyers, individual bankers, businesspeople – and not just the clients, so that they go to jail; rethinking the meaning of ‘corporate responsibility’ (because corporations are given a wealth of capital in public infrastructure, an educated and healthy workforce… with which to work) so that corporations are transparent about their affairs and pay tax as part of their corporate responsibility; re-evaluating the meaning of corruption – insiders abusing the common good in secrecy and getting away with it and so worsening inequality and entrenching vested interests and unaccountable power – so that we see, more clearly, all of the actors and their activities; and changing the culture that fawns over people who abuse the system for personal gain. See Treasure Islands: Tax Havens and the Men Who Stole the World.

And some progress appears to be occurring along lines he suggests. For example, a version of automatic information exchange (AIE), by which governments make sure that essential information is made available to other jurisdictions as a matter of routine, has been discussed by the OECD and, while full of loopholes – see ‘Loophole USA: the vortex-shaped hole in global financial transparency’ – some commitments have been made. For the list of commitments as at November 2018, see ‘AEOI commitments’.

However, the USA has not made this commitment and while Switzerland, for example, finds this objectionable – see ‘The U.S. hasn’t signed the AEoI Agreement: Reciprocity demanded’ – the reality is that it makes little difference. For example, ICO Services, which specializes in the formation of offshore companies and offshore banking, will assist you to get around the AEoI requirement. Their website advertises that ‘asset holders need to start looking for alternative jurisdictions for protecting their assets. There are some reputable jurisdictions that are still outside the AEoI – e.g. Cyprus – but U.S. states of Delaware and some others shouldn’t be dismissed.’

But if you want a more established name to help you take advantage of a tax haven in the USA, you really can’t go past Rothschild & Co. So, to check out what they are offering: ‘Here Is Rothschild’s Primer How To Launder Money In U.S. Real Estate And Avoid “Blacklists”’.

Moreover, the AEoI agreement ‘outlaws’ bank secrecy but not trust secrecy (which dates from the Crusades) on which the British model is based – ‘The Trust lies at the core of the British secrecy model’ – so it does not address the cornerstone of British tax haven secrecy and explains why the British were happy to see the Cayman Islands commit to the AEoI. In short: the British government would be happy to kill off bank secrecy so that they can capture a larger market share (based on Trust secrecy). See ‘The Spider’s Web: Britain’s Second Empire’.

Separately from this initiative, in 2018 the UK parliament enacted a new law requiring its overseas territories – including notorious tax havens like Bermuda, the Cayman Islands and the British Virgin Islands – to start disclosing the owners of corporations they register by 2020. In theory: ‘This could shut down a huge amount of offshore tax evasion and other financial crimes because individuals from anywhere in the world, including the United States, have long been able to set up secret corporations in these tax havens to stash their money.’ See ‘New UK Law May Shut Down the Biggest Tax Havens – Aside from the U.S.’

However, while the report pointed out that the new law obviously does not impact the USA (or, of course, Switzerland or …) and the easy rerouting options available if these havens are effectively (or even actually) shut down, it failed to mention that this initiative does not in any way address the City of London Corporation so the impact of this initiative must be very limited unless it is followed by some pretty drastic initiatives in Westminster, Washington, Bern and elsewhere.

In summary, while one cannot disagree with any of Shaxson’s fine suggestions or be displeased that public pressure has led to some effort being made by the OECD and the UK parliament to address elements of the tax haven scourge, the reality is that the extent of the changes necessary are not going to happen without enormous grassroots pressure, strategically applied, and they are very unlikely to happen as reforms of the existing capitalist system. This is simply because the global elite is solidly in control of the institutions and processes of global capitalism, including its compliant governments and international organizations, and will readily stymie any attempt at serious reform of tax havenry particularly given the number of major reforms needed and the number of nations in which these reforms must be enacted. To state two obvious examples: The City of London Corporation has not existed for 1,000 years because it has no defense. And the changes noted above have only made the US more attractive as a secrecy jurisdiction.

Meanwhile, with the aim of promoting ‘financial innovation’, Switzerland has recently made things easier for smaller financial technology companies thus making tax havenry more attractive to those who might not have otherwise considered it. See ‘Swiss watchdog to propose looser anti-money laundering rules for fintechs’.

So, given that most tax havens are protected by host government legislation and there is no international mechanism to control them, the tax haven industry generally is not under threat of being held to account in any significant way.

And, despite the more elaborate explanation offered above, there is a simple reason for this. Unofficially, of course, illegal money, laundered through tax havens, has become an essential and sometimes stabilizing element of the global financial system. See ‘Drug money saved banks in global crisis, claims UN advisor’.

So what can we do that will make a difference?

Given the deeply entrenched and long-standing nature of this problem, clearly it needs to be addressed at various levels.

Fundamentally, we can nurture our children so that we do not destroy their conscience. See ‘My Promise to Children’. Remember all of those corrupt/criminal accountants, bankers, businesspeople, priests and popes, lawyers and politicians that kept creeping up in the discussion above? The people who maintain the entire infrastructure that allows tax havens to exist and those who manage and profit from it too?

Do they care about you? Do they care about the people in Africa, Asia and Central/South America who starve as a result of the types of policies that allow tax havens to exist and function? Do they care about those driven into poverty and homelessness in modern industrial economies because vast sums are drained out of them and hidden in secrecy jurisdictions? Do they care about the people killed by the military and other violence from which they profit and then hide the proceeds to evade tax? Do they care about the Earth? Fundamentally, do they care about themselves?

Of course not! But this is only because they are extraordinarily psychologically damaged individuals. See ‘The Global Elite is Insane Revisited’ with a more complete explanation in ‘Why Violence?’ and ‘Fearless Psychology and Fearful Psychology: Principles and Practice ’.

If we inflict enormous violence on a child throughout their childhood to compel their obedience, how can we expect them to grow up to lead a life of integrity based on their conscience, courage, compassion, empathy and love? Those who use tax havens are truly ‘poor little rich boys’ (and girls). See ‘Love Denied: The Psychology of Materialism, Violence and War’ and ‘Why Set Up a Shell Company in Panama? The Psychology Driving Illicit Financial Flows’.

Beyond tackling the problem at its source however, we can also tackle manifestations of the problem but not by lobbying elites – and their political agents: there are no votes in it, in any case – to control this depravity for which they are well rewarded.

For a start we can boycott all of the major private banks in favor of those smaller or member-owned banks that have a serious commitment to peace, justice and ecological sustainability, or we can seek out equivalent institutions like credit unions. We can also create public banks based on ethical principles. See ‘What are Public Banks and How Do They Operate? An Introduction’.

We can boycott large corporations – like Amazon, Apple, Gap, Google, Ikea, Microsoft and Starbucks – that use tax havens. None of these corporations is a monopoly: there are alternatives which can be investigated and employed, assuming we can’t go without some version of the product or service they offer. Whenever you can, find a locally-owned outlet that offers a local product or service.

We can boycott the Catholic Church. God does not ask that you morally or financially support a corrupt organization that doesn’t understand or represent morality and spirituality. Remember, it was Jesus who threw the moneychangers out of the temple.

If our conscience speaks loudly enough, we can decline employment by any organization that is unethical, such as those that use tax havens.

We can refuse to gamble, refuse to buy the services of a sex worker (who might even be illegally trafficked into the work), refuse to buy the products of endangered species – see, for example, ‘Killing Elephants “for Pet Food” Condemned’ – and refuse to use illicit drugs. These products and services are virtually always offered by industries controlled by criminal organizations so by buying them you are only harming yourself and/or other people or species about whom you could choose to exercise a duty of care while also not contributing to the diversion of financial resources into tax havens.

We can encourage unions, with members who work for organizations using tax havens, to take a stand on the issue.

We can support existing organizations that work on the problem, preferably those that offer grassroots alternatives. The Tax Justice Network, an ‘activist think tank’, and its sister organization, the Global Alliance for Tax Justice, campaign for systemic change.

If we are genuinely ambitious, we can develop comprehensive nonviolent strategies to compel particular individuals and organizations to desist from using tax havens or even compel countries to close down tax havens. See Nonviolent Campaign Strategy. This can easily be part of a larger strategy to transform the global economy into one that satisfies human and ecological needs, particularly given the imminence of biosphere collapse, as noted above. See ‘The Flame Tree Project to Save Life on Earth ’.

If violence and exploitation in all of their guises concern you, consider signing the online pledge of ‘The People’s Charter to Create a Nonviolent World’.

So here is a final question for you to consider: What might the world look like if all those trillions of dollars were being shared and spent where they are most needed?

Robert J. Burrowes
P.O. Box 68
Daylesford, Victoria 3460
Australia

Email: flametree@riseup.net

Art and Dreaming: Realizing our Power to Co-Create Reality

Posted on March 10, 2019 by Reid Mukai

By Ruth Gordon

Source: Reality Sandwich

“True creativity doesn’t just make things; it feeds what feeds life. In modern culture where people are no longer initiated, the spirit goes unfed. To be seen, the uninitiated create insane things, some destructive to life, to feel visible and powerful. These creations are touted as the real world. They are actually forms of untutored grief signaling a longing for the true reality of village togetherness.”

Martín Prechtel, Secrets of the Talking Jaguar, p.232

These words, from a book detailing Martín Prechtel’s initiation as a Mayan Shaman, accurately sum up our modern world. In the humanitarian, ecological, and political crises we are facing, we are witnessing the effects of a severe spiritual hunger.

We in the Western world are a deeply wounded culture; our Indigenous traditions long destroyed, our common land stolen by the rich and powerful, we often now desperately seek comfort by any means possible – over-consumption of food, of social media, of drugs and alcohol, of our natural resources.

This way of being is known among North American Indigenous people by the name of “wetiko,” or the “disease of the white man.” In the traditional Algonquin myth, the “wetiko” is a rapacious spirit who lives in the dark forest and possesses people, filling them with an insane compulsion to consume and destroy. This spirit makes monsters out of humans, filling them with an insatiable drive to devour everything that crosses their path.

Today, we see wetiko everywhere – in our cruel systems of governance that refuse sanctuary to refugees fleeing conflict, while at the same time escalating those very conflicts, mostly for the single purpose of the highest possible short-term profit, in the disintegration of human community through separating and atomizing social structures and the corresponding upsurge of loneliness and despair, and in the continued addiction to economic growth despite clear and repeated warnings that this kind of globalized industry is killing our planet.

Wetiko functions like a virus – it’s highly contagious and most of us are infected with it to some degree. It’s at the root of the human conflicts that often derail attempts to create alternative ways of life. It’s not enough to simply wish for a better world, it’s not even enough to work hard at creating one. We need to be ready to transform our entire mode of perception, to boil down our ways of thinking and being and reconstruct ourselves from scratch, with consciousness of the wetiko-ized habits we often fall into.

In Dispelling Wetiko: Breaking the Curse of Evil, Paul Levy writes:

“The evil that is incarnating in our world simultaneously beckons and potentially actualizes an expansion of consciousness, all depending on our recognition of what is being revealed. It is as if hidden in the darkness is a spark of light that has descended into its depths, and when recognized in the darkness, this light returns to its source.”

(Levy, 2013, p. 145)

Levy’s idea, that hidden in the poison of wetiko lies its own antidote, offers a healing reference for how to approach what Prechtel calls “untutored grief”: the fecund raw material that, if not used to grow something new, becomes destructive. However, when we are educated, or “initiated” into ways of transforming our grief, of understanding what the darkness in us wants to bring to light, we often find we have stumbled upon a store of incredible potentiality – an almost boundless source of energy and power that we can refocus towards healing, if we choose to do so. Our collective shadows are potential treasure, showing us wounds that need healing, the deep behavioral structures that create conflict, and pushing us to grow beyond our self-limiting patterns. We find the light by going through the dark, not by avoiding it. We can only unfold our full potential for love, beauty, and creativity by recognizing the life-force that’s bound up in our trauma. It’s releasing that closed-off and separated aspect of ourselves that will make us whole.

There’s an interesting symbolic parallel in the human compulsion to dig, mine and extract precious metal. If we instead dug into the fertile ground of our consciousness and our imagination rather than into the physical Earth, would we then finally be able to create a sustainable form of the “treasure” we long for – the “true reality of village togetherness,” so overcoming our addiction to exploiting the Earth?

Consciousness and Creativity: We are the Universe Observing Itself

In Quantum Revelation: A Radical Synthesis of Science and Spirituality, Paul Levy describes how the science of quantum mechanics, although yet to really inform our everyday mode of being, could be a gateway for us: enabling us to understand the dreamlike nature of the world, to reconnect with the divine and infinitely creative aspects of existence. The central insight of quantum mechanics is that quantum particles respond differently depending on whether we are observing them or not. They are waves when we do not observe them and become particles when we do. This implies that quantum matter somehow knows when it is being observed, and subsequently changes both its form and behavior. This points to an astounding idea: that the world we perceive not only perceives us, but also manifests itself depending on our very mode of perception. Or, to put it another way, that the world we encounter depends on how we dream it up. It seems as if there are infinite possibilities of reality. The one that is activated depends only on our capacity to envision it, on the expansiveness and daring of our imagination.

Levy goes even further, asserting that we are living in a world that consciously responds to our consciousness, that, in fact, has created us for the purpose of understanding itself:

“[T]hrough us, the universe questions itself and tries out various answers on itself in an effort parallel to our own to decipher its own being. In the process of observing and reflecting upon our universe we are actually changing the universe’s idea of itself.”

(Chapter 5, “Cosmogenesis,” 2018)

If Levy is right, we are part of a cosmos that is self-creating and self-understanding. It is as if, through consciousness, the universe is craning its neck around to look at itself. We are its eyes, and its senses.

If we want to escape the hold of wetiko, to transition to a way of life that serves all beings, we need to value the power of our own creativity, and to understand that we are always creating the reality we experience, whether we are aware of it or not. The more conscious we are of our creative power, the more we can use it to dream up a world we want to live in; to orchestrate our lives with the same skill and precision as a highly trained conductor.

For this, we need to build a network of communities, (as in Tamera’s Healing Biotopes Plan), where we can study the raw matter of our cultural grief, where we can learn to compost it, and use it to grow new life, where we can discover how to create the “village togetherness” we all long for. We need spaces where we can experiment with and test out our powers of dreaming, encountering, understanding and interacting with the dreamlike nature of reality. We need spaces where we can build the self-confidence and courage that a “life artist” needs. We need public forums where our “life-art” is seen and honored. And all this needs to happen in a large enough group of people for our actions to hold weight, gather momentum and give courage to others.

As Paul Levy writes:

“The universe is a collectively shared dream that is too seemingly dense and solidified for any one person’s change in perspective to transform, but when a critical mass of people get into alignment and consciously put together what I call our “sacred power of dreaming” (our innate power to dream the universe into materialization), we can, literally, change the (waking) dream we are having.”

(Levy, Chapter 5: “Self-Excited Circuit,” 2018)

This is why it is so vital to build communities of trust – we will not be able to change the reality we are currently experiencing alone. However, by cooperating with others we will find the power to co-create paradise on Earth: a reality in which war and violence will be completely unthinkable, where we honor and respect the Earth as the sacred life giver it is, where we are able to fully use the creative potential that lies coiled within each of us. The field-creating power of a group of people can both activate our imaginative potential and provide the vessel in which to create the life we long for.

Waking Up to the Dreamlike Nature of Reality

Paying attention to our powers of dreaming is a simple first step towards comprehending the dreamlike nature of reality, as even those of us who believe that we are “not artistic” still dream each and every night, effortlessly creating symbols and stories that resonate through and inform us, if we take the time to remember and listen to them.

In the Tzutujil culture that Prechtel describes, families gathered each morning to share their dreams, which they saw as being the other half of waking life – just as real, and just as important:

“To a shaman a dream is not a creation of the mind, psyche or soul. It is the remembered fragment of the experience of one’s natural spirit in the twin world, the dreamworld … Although the landscape of dreams may seem different than the landscape of the awake world, it is actually the balanced opposite, reversed version, where our souls live out our bodies’ lives reenacted as if in a complex kind of mirror. Like the two opposing wings of a butterfly, the dreamworld is one wing and the awake world is the other wing. The butterfly must have both wings connected at the Heart in order to fly and function. Neither wing – dreams or waking – contains all of life. Real life occurs as a result of the interaction between the two. The life is the butterfly’s heart, and both dreaming and awake life are necessary to keep the heart alive.”

(Secrets of the Talking Jaguar, pp. 169–170)

As Prechtel goes on to say, “dreams read life back to us like a storyteller” and as such, can be excellent and often uncanny guides in life. I’m sure all of us have had the experience of a dream that seems wiser than we are, a dream that gives an answer to a problem, or that seems to foretell future events.

I’ve experienced personally how dreams can come into creative play with waking life. I once had a powerful dream in which a man, who in my waking life I was on the brink of falling in love with, guided me as I climbed down a building. He was agile, he knew the structure well, as it was his parent’s house, and he helped me down, showing me where to put my hands and feet. After I had this dream, I felt a deep certainty that I could trust this man. I understood that his role in my life right now was to accompany and guide me so that I could move forward, leaving behind the old structures of thought and being that no longer served me (structures he knew well, that he’d also “climbed down from” before). In my waking life, I had very little basis for such a deep trust at that point. I’d known this man a few months. And yet the indication of this dream turned out to be true. It encouraged me to trust him as a guide, and in turn, this faith allowed him (perhaps even prompted him) to actually play out this role in my waking life.

Was this dream reality not only informing but actually creating waking life? I think so. By believing in the certainty this dream instilled in me, I was able to act with faith and courage, which then allowed trust and intimacy to develop in waking reality.

For me, this is an example of those twin butterfly wings of the dreamworld and the waking world meeting at the heart’s center. Both dreamworld and waking life kept my heart alive at that time, nourishing and feeding it. These dual realities prompted me to be an artist: to act on my desires and impulses, to paint the world as I wished it to be.

Consciously Shaping Reality

The consequence of accepting our own creative powers and the dreamlike logic of existence are that we can begin to consciously shape reality. This is a deep responsibility – not anything we can take lightly.

Wetiko disrupts our natural experience of unity with all life. But in truth, we are inextricably interrelated with all other living beings, in the same way that a whirlpool is both identifiably different and part of the river it forms in. This knowledge comes with an immense duty to everything else that exists.

Our every thought, our every action, has an effect on the whole, unavoidably altering everything else in some way, however subtle. We do not need to become megalomaniacs about this – we are no more and no less important than any other human, plant or animal being. But we must understand, if we are to overcome wetiko’s hold on us, that all life, and all activity, constantly shifts the pattern of the whole.

Once we realize this, our everyday lives become imbued with a new sense of purpose and responsibility. Knowing that what we think, say and do alters the whole, guiding a new form of reality into being in each and every moment, means considering carefully how we want to exist in this world. It’s much easier to believe that we are powerless; then we can escape any sense of responsibility. Victimhood is much more comfortable than agency. But if we want to realize the role human beings can play in global transformation, we must be willing to step into agency. We must understand that our inherent creative powers are a divine gift. We’ve been given the capacity to make drastic alterations to the world – in the natural environment, in human society, perhaps even to outer space. Now we must choose whether we want to use these gifts in service of life or continue using them against it—and so push ourselves off the brink of abyss.

Let’s choose to use the wetiko virus rampaging through our human system to actualize an expansion of consciousness, to shine a light deep into the roots of our “untutored grief,” and begin to dream into our potential as deeply creative beings with the ability to create the reality of togetherness that we all long for.

Oceania, Eurasia and Eastasia Merger: Global Empire of Dystopia?

Posted on March 6, 2019 by Reid Mukai

By Gilbert Mercier

Source: News Junkie Post

The nature of reality in times of universal confusion

The world and our interpretation of it are often at best an idea and, at worse, a figment of our imagination. In our full-blown Orwellian construct, the truths of some are the fake news of others. Invisible forces and undisclosed interests rule the world and its so-called leaders, who are mostly actor-puppets directed from scripted narratives. They largely live in an alternate universe where, if you repeat outlandish lies often and loudly enough, the disinformation becomes the unquestionable reality for countless people. Reality has become stranger than fiction because the conflicting narratives about what is supposed to be real are, by and large, fictional. They are cleverly crafted propaganda that manipulate by maximizing confusion. The masters of this craft have gutted familiar words of all meaning.

For example, at the heart of Oceania, the white-orange clown emperor, obsessed with walls to protect his subjects from southern brown invaders, told his adoring patrons and sycophants, “we renew our resolve that Oceania shall never be socialist!” The aging patricians gathered for the obligatory annual feast gave him a standing ovation, and loudly chanted “Oceania, Oceania, Oceania!…” This enthusiastic chanting from Oceania’s Patricians, except for the more dignified Supreme Elders and Commanders of the Praetorian Guard, repeated itself on cue at least four of five times, to celebrate the great universal superiority of the invincible mighty empire of the free and the brave! The egotistical emperor’s writers must have laughed as he served up their outstanding fictions to the empire’s docile subjects!

Schopenhauer’s relevant pessimism

In his essential book, The World as Will and Idea, the German philosopher Arthur Schopenhauer (1788-1860) contested the rationalist notion that reason alone gave humans the universal key to an infinitely complex, and often irrational, reality. He took the assessments Immanuel Kant had made in his Critique of Pure Reason a step further by adding the fundamental notion of sufficient reason. This was a less absolute concept of the relation of cause to effect, which he anchored in what he deemed to be four categories of human knowledge: science, morality, logic, and metaphysics. Schopenhauer’s work was in part a reaction to the overly optimistic vision of the rationalists, with Rene Descartes in the lead.

In his inherent pessimism, Schopenhauer turned out to be more realistic about the limitations of humans to grasp, not only the full elusive scope of reality, but also their own frailty and insignificance as a self. In these gloomy times of uncertainty and of a general dumbing-down effect in our impoverished global culture, Schopenhauer’s work helps to explain why most aspects of our existence, including our relationship with nature, are beyond most people’s comprehension. For most humans, the absolute reality is an extremely fragmented knowledge filtered through the prism of their perceptions.

Global empire of dystopia?

In other words, whether one lives in Oceania, Eurasia, or Eastasia, the definitions of reality and information have been tailored in these different places to different needs, but almost all the narratives fulfill opaque agendas whose main objectives are to keep people on edge and in despair. The brainwashing from most media makes nearly everybody thoroughly dazed and confused. The goal is to break the will of populations and beat their souls into submission. For this to work, dissent must be eradicated. Let’s face it, if we stay on course, Oceania, Eurasia and Eastasia could soon merge into the global Empire of Dystopia where 2+2=5. For example, Oceania claims that, with its satellite-vassals, the empire defeated ISIS, which it had worked to create, although it is the leader of sovereign Syria (with the help of Eurasia and the former empire of Persia) who defeated both Oceania and ISIS after seven years of war.

From one manufactured crisis to another, always in what my esteemed colleague Dady Chery calls “other people’s countries,” the mad circus goes on and on like a merry-go-round. And it works, so long as the big lies are salted with a little truth for seasoning. As world citizens, we are tasked with dismantling this monstrous global Orwellian Empire of many faces that is tightening its grip everywhere.

Empires of the past and present, which are in flux, have always extended their powers through satellite provinces and spheres of influence. Empires dislike dissent from within, as well as nearby states that are eager to stay independent and sovereign. During the simpler times of the Cold War when the United States and USSR tried to divide the world in two, some independently minded head of states, such as Tito, Nasser and Castro, refused to submit to this bipolarity and initiated the nonaligned movement. This notion must be urgently revisited, for the sake of the little that is left of smaller nations’ sovereignty.

Of course, Orwell’s cartography of the three entities of Oceania, Eurasia and Eastasia no longer reflects the geopolitical reality, but his principle of mass indoctrination is at play on a global scale. The narratives appear to be in conflict, but the nitty-gritty mechanics below the radar are similar. Under the surface, and despite the veneers of ideological or religious clashes, a global scheme of wealth and power concentration has been unleashed. Worldwide, the super-rich, and the corporate entities they control, are getting richer while the middle-class is vanishing and the poor are becoming enslaved. Merciless capitalism is the true god of the Orwellian Empire’s three subdivisions. Capitalism demands daily sacrifices of sweat, tears and blood. The system’s blatant contradictions do not trouble its ruling class. On one hand, pseudo nationalist-populists are the servants of a supra-national corporatism, and on the other, the so-called liberals and neoliberals can, on short notice, adopt the worst methods of authoritarian repression.

Two examples of this are unfolding that serve as valuable case studies. First, there is Oceania’s effort to grab a critical piece of what it views as its birthright continent. This is, of course, Venezuela. Secondly, in La Macronie, an eastern asset of Oceania that used to be an empire in its own right, there is the intent to create an authoritarian neoliberal regime with a metrosexual humanitarian touch, to curtail widespread popular protests.

Venezuela: Revolution is imperialism

Oceania has in its crosshair the sovereign state of Venezuela, founded by Simon Bolivar. All empires have precepts or doctrines that conveniently serve to expand their territories and influence by various means, including military invasions, organization of coups and, lately, severe economic sanctions to engineer failed states that become ripe for orchestrated revolutions. The nervous system of Oceania, in Washington DC, views Venezuela as a natural appendage, based on one of the oldest formative tenets of the empire: the Monroe Doctrine, concocted in 1823. It came about using the seemingly altruistic but false notion that the newly independent countries of Central and South America had to be protected from their old colonial masters. In time, it became a claim to all the Americas as the United States’ domain and backyard.

To topple the legitimately elected Venezuelan President, Nicolas Maduro, whom Washington does not like, the empire is again trying to manufacture a revolution led by someone it handpicked and groomed. The name of the man who currently aspires to be Oceania’s Governor in Venezuela hardly matters. Through the years, the strategy of fake revolution following economic sanctions has had mixed results: it failed in Iran in 2009; it worked against Qaddafi in Libya, combined with a small military intervention; it partially worked in Ukraine until Eurasia stepped in; it failed entirely in Syria, where Bashar al-Assad remains in power. With Venezuela’s military still firmly on his side, this strategy is unlikely to work with the heir of Hugo Chavez.

So far the aggression against Venezuela has served as a thorough head count of Oceania’s vassals and enemies. In the Americas, Bolivia, Cuba, Mexico, Nicaragua, and Uruguay have defied the with-or-against-us litmus test. The rest, including Canada, have aligned themselves with the imperial diktat that Maduro must go. It is the same with most of the European imperial colonies of Oceania, except for Italy and Greece. This is a clear demonstration that the leaders of most states in the European Union lack a foreign policy independent from Oceania and operate largely as governors for Oceania rather than heads of state.

Indeed, according to Mr. Temir Porras, who has worked as Nicolas Maduro’s chief-of-staff and a foreign-policy advisor to Hugo Chavez, the position of most EU countries in supporting Guaido reeks of “neocolonialist interference.” The eight-day “ultimatum to hold presidential elections before recognizing Juan Guaido is a schizophrenic and incomprehensible position.” Porras elaborates that it is “absurd to say that Juan Guaido represents a consensus with Maduro’s opposition in Venezuela,” and that Guaido from the far-right populist party, Voluntad Popular, was almost unknown in Venezuela two weeks ago.

On the opposite side, to go back to Orwell’s cartography lexicon, those that claim so far that “Maduro must stay,” besides the four Latin American countries named above, involve an interesting alliance of Eurasia, Eastasia, and the former Persian and Ottoman empires.

Gilets Jaunes: rays of sunshine on a bleak horizon

Meanwhile, in La Macronie, a beautiful land with a soil rich in its bounty of bread, wine and revolution, a real revolution is brewing from the streets. A little light flickers at the end of the tunnel of our gloomy path, it is like countless little rays of sunshine that try to brighten our dark days, it is the Gilets Jaunes movement. The little governor for Oceania, an arrogant and imperious man who might have liked to be king in a parallel universe, is trying to stop the flow of a tempestuous Gilets Jaunes river with rubber-bullet guns, riot-police shields, and repressive legislation. The disparity between his actions and his almost humanitarian discourse have lost him all credibility. In La Macronie, the governor, by curtailing the freedom to protest and freedom of the press, is testing a brand new form of oppression. It is a young elegant authoritarian regime, with a smile, that caters to the global elite of murderous capitalism. This is an important test, and many worldwide are counting on the Gilets Jaunes to prevail.

Editor’s Notes: Gilbert Mercier is the author of The Orwellian Empire. Photographs one, five, six, seven and eight from the archives of Jakob Reimann; two from the archive of Wackystuff; three from the archive of Philip Pacemaker; four by Daryn Moffitt; nine by Nicholas J. Potter; ten and eleven by Joka Madruga; and fourteen by Urban Nauth.

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After the Crash

Dispatches From a Long Recovery (Est. 10/2024)

Category Archives: Philosophy

Cyberpunk: The Human Condition amid High-tech Alienation and Urban Dystopia

Art and Dreaming: Realizing our Power to Co-Create Reality

k-punk By Mark Fisher Foreword by Simon Reynolds, Edited by Darren Ambrose Repeater Books, 2018

k-punk
By Mark Fisher
Foreword by Simon Reynolds, Edited by Darren Ambrose
Repeater Books, 2018