We Still Want Everything: The Politicisation of Anti-work

Posted on January 26, 2017 by Reid Mukai

By Hans Rollman

If there is such a thing as a ‘revolutionary novel,’ Nanni Balestrini’s We Want Everything is as good an example as any. The novel, first published in Italy in 1971, recounts in dramatic narrative form actual events that occurred in late 1969 in Italy: a massive mobilization and strike against Italian auto-maker Fiat that erupted into civil violence and came close to political revolution.

Balestrini—a poet, visual artist and writer—was himself personally involved in these struggles. In 1979, explains Rachel Kushner in an introductory essay, he had to flee the country on skis through the Alps in order to avoid arrest on charges of insurrection and terrorism, later dropped. But more than offering a dramatic recount of the events of 1969, the book offers a potent political analysis of today’s ‘mass worker’ and the struggles they face, couched in everyday language and dramatic action.

The novel offers a fast-paced first-person narrative. The language is blunt, unadorned and honest; the action sticks to key points and races along without detours from the main theme. The narrator comes from southern Italy, and like others from the region, he is lured north by the promise of easy quick cash in the newly modernising factory towns.

The context of this historical moment of capitalist development in Italy is important. For centuries Italians, particularly in the south, had lived an essentially feudal subsistence lifestyle. They eked out a living working the fields and farms of petty landlords, meeting their needs with relative ease but living in a constant state of abject poverty. They could gather food from the forests and fields around them; they could live in fairly basic housing and even sleep comfortably outdoors for much of the year. They wore simple clothing, handed down and patched up.

But then the factories arrived, luring young people off the land with the promise of cash and all that it offered: things their families had never even dreamed of. Stylish clothes, cars, modern homes of their own. At first the lure seemed attractive. But once they left their traditional lifestyles, they discovered they had new needs as well that they had never had before: the need to pay for housing, for food, for clothes for their families. To meet these needs, they had to work, and work hard; they no longer had the right to take a day off whenever they wanted to sit at the beach. To obtain the consumer goods they wanted and needed, they had to surrender to the tyranny of bosses and to the tyranny of work itself.

But they didn’t go without a fight, and that fight is the subject of Balestrini’s classic novel.

Kushner makes an important point in her introduction: the struggle depicted in the novel is predominantly depicted as a masculinist struggle. Women have very little presence in the novel and are objectified when they are. This is an ironic oversight, as Kushner notes, because women more than anyone had call to demand everything. It’s an unfortunate oversight too, she observes, since “it’s accurate to say that feminism had the most lasting and successful impact among the demands made in the revolts of 1970s Italy.”

The narrator—based loosely on a real figure, Alfonso Natella, to whom the author dedicates his work—is a happy-go-lucky southerner who comes north looking for easy cash. He gets it, drifting through a series of jobs, filling his wallet and then quitting jobs just as quickly as he gets them in order to enjoy the cash he’s earned. Then he finds new jobs, and becomes quite adept at scamming employers, as well.

The point of his continuous lies and scams is this: work is not something to be respected. He wants to have a good time, a natural human inclination, and so wants money, but sees no reason to respect the principle of work. At first his hatred of work is primal and intuitive; he has no real political analysis, just knows he wants to enjoy life and is happy to take the quickest route to get there. He’s willing to work for money—and only as long and as hard as it takes to get some—but understands there is nothing intrinsically worthy or noble about work. His views crystallize after he obtains one of the coveted jobs at Fiat, the Italian automaker. There, he eagerly joins in with students, union organizers and other activists who are vying with each other to gain adherents among the Fiat workers.

So I started stirring things up at the gates. Comrades, today we must stop work. Because we’ve fucking had it up to here with work. You’ve seen how tough work is. You’ve seen how heavy it is. You’ve seen that it’s bad for you. They’d made you believe that Fiat was the promised land, California, that we’re saved.

I’ve done all kinds of work, bricklayer, dishwasher, loading and unloading. I’ve done it all, but the most disgusting is Fiat. When I came to Fiat I believed I’d be saved. This myth of Fiat, of work at Fiat. In reality it’s shit, like all work, in fact it’s worse. Every day here they speed up the line. A lot of work and not much money. Here, little by little, you die without noticing. Which means that it is work that is shit, all jobs are shit. There’s no work that is OK, it is work itself that is shit. Here, today, if we want to get ahead, we can’t get ahead by working more. Only by the struggle, not by working more, that’s the only way we can make things better. Kick back, today we’re having a holiday.

The Politicisation of Anti-work

Gradually he comes to develop a political analysis as well. It’s not just that work is bad and pointless: it’s hypocritical as well, with arbitrary determinations of whose work is valued over others, and who gets paid what.

But organizing the workers and inciting them to go on strike is challenging at first. One of the barriers is what the narrator refers to as workers’ ‘neurosis’.

What is this neurosis? Every Fiat worker has a gate number, a corridor number, a locker room number, a locker number, a workshop number, a line number, a number for the tasks they have to do, a number for the parts of the car they have to make. In other words, it’s all numbers, your day at Fiat is divided up, organised by this series of numbers that you see and by others that you don’t see. By a series of numbered and obligatory things. Being inside there means that as you enter the gate you have to go like this with a numbered ID card, then you have to take that numbered staircase turning to the right, then that numbered corridor. And so on.

In the cafeteria for example. The workers automatically choose a place to sit, and those remain their places for ever. It’s not as if the cafeteria is organised so that everyone has to sit in the same place all the time. But in fact you always end up sitting in the same place. It’s like, this is a scientific fact, it’s strange. I always ate in the same seat, at the same table, with the same people, without anyone ever having put us together. Well this signifies neurosis, according to me. I don’t know if you can say neurosis for this, if that is the exact word. But to be inside there you have to do this, because if you don’t you can’t stay.

The narrator’s point is clear: the regimentation and routinization of work tasks generates a tendency to accept the routinization of daily life—a hesitation to question or challenge norms; an inclination toward accepting the status quo, even when there is no rule saying they have to.

We Challenge Everything

Two aspects of the workers’ struggle are impressively articulated and conveyed in We Want Everything. The first is an abject hatred of work—a clear indictment of the pointlessness and myth of work. Work is not noble, work does not contribute to the self or society; it is oppression and exploitation, pure and simple.

“Workers don’t like work, workers are forced to work. I’m not here at Fiat because I like Fiat, because there isn’t a single fucking thing about Fiat that I like, I don’t like the cars that we make, I don’t like the foremen, I don’t like you. I’m here at Fiat because I need money.”

The narrator is careful to emphasize that it’s not just manual labour, it’s not just certain kinds of work that are useless and disgusting—it’s all work. The narrator knows from the beginning, with an instinctive honesty, that he doesn’t like work, but it’s only as the novel progresses that he understands the oppressive and exploitative nature of all work, realizes the political and social nature of the demand—“Less work!”

The other refreshing dimension of We Want Everything is the perceptive critique of unions. Yes, this is a workers’ struggle, but it’s not a union struggle. The unions are portrayed as the enemy of the working class. They’re exposed as serving a mediating role for the company bosses; it’s a critique that is still appropriate to level at many unions today. The unions, in their efforts to retain their control over the workers’ movement, to ensure that they control the workers and members, connive and conspire to undermine autonomous and spontaneous workers’ struggles. They fear loss of control as much as the company bosses do. The bosses want to control the factory, and the union leaders want to control the movement.

What both fear is a spontaneous, grassroots, autonomous and democratic movement self-organized by workers themselves. Example: when the struggle starts, there are various categories of workers, each of which earns different salaries. Because the workers are demanding more money, the union and bosses negotiate the creation of new categories, to provide more pay scales. The workers reject this: they want the elimination of all the different pay scales, so that all the workers earn the same amount, and that it’s an acceptable amount for all. The narrator’s lesson is this: the unions want tangible victories to wave in the air; but the workers want a powerful united movement capable of taking on the bosses.

The Outcome of the Struggle Has Yet to Be Written

“The unions try to start the struggles one at a time, one finishing and another starting, to avoid the struggle widening and to stop the workers organising themselves in the factories from expressing their will autonomously. But the working-class struggle won’t be controlled this way. Almost every day a new struggle starts, and it’s the workers who start it. This is a big test of the working class’s strength… If workers end up divided and disorganised after the struggle, this is a defeat, even if something has been gained. If workers come out of the struggle more united and organised, this is a victory, even if some demands remain unmet.”

The narrator does a superb job of chronicling the gradual evolution of the unions’ role in the struggle: at first encouraging strikes and actions, but as the workers start organizing autonomously and making their own—often more radical—decisions, the unions begin to panic and escalate their own efforts to suppress the autonomous workers’ struggle. Eventually, they even cooperate with the bosses in this effort, each of them terrified that a system which benefits them both might actually be overthrown.

“Unionists, PCI bureaucrats, fake Marxist-Leninists, cops and fascists all have one characteristic in common. They have a total fear of the workers’ struggle, of the workers’ ability to tell the bosses and the bosses’ servants to go to hell and to organise their struggle autonomously, in the factory and outside the factory. We made them a leaflet that finished like this: Someone once said that even whales have lice. The class struggle is a whale, and cops, Party and union bureaucrats, fascists and fake revolutionaries are its lice.”

The Assembly

The varied themes come together in a workers’ assembly that takes place toward the end of the novel. Workers denounce the fact that the union, instead of fighting for equal wages for everyone, has settled for an even more convoluted hierarchy of pay. Workers point out that even though the bosses have conceded a pay increase, the price of consumer goods and housing is rising accordingly. What good is a pay increase, then? Others demand a guaranteed wage for all, regardless of whether they’re employed or unemployed.

The unions warn them against radical demands, since they could upset the country’s economic system. But the workers counter that’s precisely what they want: the destruction of an economic system that perpetually exploits them. Union reforms only strengthen that system. “We say no to the reforms that the unions and the party want us to fight for. Because we understand that those reforms only improve the system that the bosses exploit us with. Why should we care about being exploited more, with a few more apartments, a few more medicines and a few more kids at school. All of this only advances the State…”

But communism is no solution either, observe other workers—the communists are just as obsessed as the capitalists with making people work hard for no reward. What the workers want is an end to work. “Comrades, I’m from Salerno, and I have done every kind of work in the south as well as the north and I have learned one thing. That a worker has only two choices: a grueling job when things are going well or unemployment and hunger when they go badly. I don’t know which of the two is worse.”

“We started this great struggle by demanding more money and less work. Now we know that this is a call that turns everything upside-down, that sends all the bosses’ projects, capital’s entire plan, up in smoke. And now we must move from the struggle for wages to the struggle for power. Comrades, let us refuse work. We want all the power, we want all the wealth.”

The Struggle Continues

The struggle against work portrayed in the novel was sparked by a particular type of worker. Earlier in the century, Italian workers’ struggles (like elsewhere) were defined by skilled workers who could more effectively demand more wealth because of their highly specialised skills. And it was that type of worker around which left-leaning political parties and labour unions organised their strategies. But in the ‘60s a new type of worker appeared: “adept at a thousand trades because he has no trade, without a single professional quality even when he possesses a diploma, lacking a steady job and often unemployed or forced into casual service, who can’t find work and so seeks it in Turin, in Milan, in Switzerland, in Germany, anywhere in Europe. Who finds the hardest, most exhausting, most inhuman jobs, those that no one else is prepared to do.” It is on this worker, Balestrini points out, that the postwar economies of the West were built.

What is significantly different about this worker is that unlike the skilled worker of the past, who could often take pride in their sought-after technical skills, the new worker is defined by “his ideological estrangement from work and from any professional ethic, the inability to present himself as the bearer of a trade and to identify himself in it. His single obsession is the search for a source of income to be able to consume and survive… For him work and development are understood solely as money, immediately transformable into goods to consume.”

As Balestrini notes in his afterword, this worker is in many ways still the worker of today. In the ‘60s and ‘70s the state and the capitalist system hastily responded to the workers’ challenge with a series of measures which suppressed that struggle for a time—automation and robotisation of factories, outsourcing of production to the third world, co-optation of unions and where none of these strategies worked, brutal police repression. But the workers, the issues, and the struggle continues today.

It was because of this new and unpredictable type of worker—who wasn’t fooled by the notion of a ‘work ethic’ and was uninterested in the elitist machinations of unions and political parties—that unprecedented revolts broke out across Italy (and elsewhere) during this period. The novel ends with a dramatic street battle between workers and police, the end of which is left hanging. Throughout that dramatically depicted battle, which rages throughout the city, it becomes clear that the workers’ strength comes from the self-empowered, self-organised movement they have been building in the weeks and months previous.

These weren’t workers following union instructions, or students playing at textbook revolutionary. These were workers who had challenged their bosses face-to-face in the factory; who had walked off the assembly lines in solidarity when one of their fellows was fired. It was their unity that was their strength—not their union or their political ideology. And as the battle rages, they realize that this unity can bring them real power.

“People kept coming from all around. You could hear a hollow noise, continuous, the drumbeat of stones rhythmically striking the electricity pylons. They made this sound, hollow, striking, continuous. The police couldn’t surround and search the whole area, full of building sites, workshops, public housing, fields. People kept attacking, the whole population was fighting. Groups reorganised themselves, attacked at one point, came back to attack somewhere else. But now the thing that moved them more than rage was joy. The joy of finally being strong. Of discovering that your needs, your struggle, were everyone’s needs, everyone’s struggle.”

The aftermath of the battle is left hanging, uncertain. Balestrini’s message is clear: the outcome of the struggle has yet to be written. “Capital only appeared to have won a victory; it has triggered a process that leads unavoidably to a confrontation with the underlying issue, expressed clearly 30 years ago in the struggles of the mass worker with the slogan ‘refusal of work’,” writes Balestrini in his afterword.

More and more the automation of production, and also the possibility in general of trusting almost every type of work and activity to machines and computers, requires a laughably small quantity of human labour power. Therefore why shouldn’t everyone profit from the wealth produced by machines and from the time freed from labour? Today, absurdly, work that is no longer necessary continues to be imposed because only through this is it possible to conceive of the distribution of money, allowing the continuation of the cycle of production and consumption and the accumulation of capital.

It’s surely no coincidence that Balestrini’s novel is undergoing a renewed popularity, at a time of mass mobilizations by a public whose ideological estrangement from work echoes so strongly with that of the characters in his 45-year old book. As demands arise again that echo the demands of the period—less work, more pay, more leisure, guaranteed income—We Want Everything sends a stirring reminder that these are not new demands, and that although it is a new generation rising to the challenge, it is the same fundamental struggle that continues.

“A new era is waiting for humanity, when it will be freed from the blackmail and the suffering of a forced labour that is already unnecessary and the enslavement to money, which prevent the free conduct of activity according to the aptitudes and desires of each and steal and degrade from the rhythm of life, at the same time that there is the real possibility of widespread and general wellbeing. This was the meaning, and could again be the meaning today and in the future, of that old rallying cry: Vogliamo tutto!” We want everything!

Will Robots Take Your Job?

Posted on January 24, 2017 by Reid Mukai

By Nick Srnicek and Alex Williams

Source: ROAR

In recent months, a range of studies has warned of an imminent job apocalypse. The most famous of these—a study from Oxford—suggests that up to 47 percent of US jobs are at high-risk of automation over the next two decades. Its methodology—assessing likely developments in technology, and matching them up to the tasks typically deployed in jobs—has been replicated since then for a number of other countries. One study finds that 54 percent of EU jobs are likely automatable, while the chief economist of the Bank of England has argued that 45 percent of UK jobs are similarly under threat.

This is not simply a rich-country problem, either: low-income economies look set to be hit even harder by automation. As low-skill, low-wage and routine jobs have been outsourced from rich capitalist countries to poorer economies, these jobs are also highly susceptible to automation. Research by Citi suggests that for India 69 percent of jobs are at risk, for China 77 percent, and for Ethiopia a full 85 percent of current jobs. It would seem that we are on the verge of a mass job extinction.

Nothing New?

For many economists however, there is nothing to worry about. If we look at the history of technology and the labor market, past experiences would suggest that automation has not caused mass unemployment. Automation has always changed the labor market. Indeed, one of the primary characteristics of the capitalist mode of production has been to revolutionize the means of production—to really subsume the labor process and reorganize it in ways that more efficiently generate value. The mechanization of agriculture is an early example, as is the use of the cotton gin and spinning jenny. With Fordism, the assembly line turned complex manufacturing jobs into a series of simple and efficient tasks. And with the era of lean production, we have had the computerized management of long commodity chains turn the production process into a more and more heavily automated system.

In every case, we have not seen mass unemployment. Instead we have seen some jobs disappear, while others have been created to replace not only the lost jobs but also the new jobs necessary for a growing population. The only times we see massive unemployment tend to be the result of cyclical factors, as in the Great Depression, rather than some secular trend towards higher unemployment resulting from automation. On the basis of these considerations, most economists believe that the future of work will likely be the same as the past: some jobs will disappear, but others will be created to replace them.

In typical economist fashion, however, these thoughts neglect the broader social context of earlier historical periods. Capitalism may not have seen a massive upsurge in unemployment, but this is not a necessary outcome. Rather, it was dependent upon unique circumstances of earlier moments—circumstances that are missing today. In the earliest periods of automation, there was a major effort by the labor movement to reduce the working week. It was a successful project that reduced the week from around 60 hours at the turn of the century, down to 40 hours during the 1930s, and very nearly even down to 30 hours. In this context, it was no surprise that Keynes would famously extrapolate to a future where we all worked 15 hours. He was simply looking at the existing labor movement. With reduced work per person, however, this meant that the remaining work would be spread around more evenly. The impact of technology at that time was therefore heavily muted by a 33 percent reduction in the amount of work per person.

Today, by contrast, we have no such movement pushing for a reduced working week, and the effects of automation are likely to be much more serious. Similar issues hold for the postwar era. With most Western economies left in ruins, and massive American support for the revitalization of these economies, the postwar era saw incredibly high levels of economic growth. With the further addition of full employment policies, this period also saw incredibly high levels of job growth and a compact between trade unions and capital to maintain a sufficient amount of good jobs. This led to healthy wage growth and, subsequently, healthy growth in aggregate demand to stimulate the economy and keep jobs coming. Moreover, this was a period where nearly 50 percent of the potential labor force was constrained to the household.

Under these unique circumstances, it is no wonder that capitalism was able to create enough jobs even as automation continued to transform for the labor process. Today, we have sluggish economic growth, no commitments to full employment (even as we have commitments to harsh welfare policies), stagnant wage growth, and a major influx of women into the labor force. The context for a wave of automation is drastically different from the way it was before.

Likewise, the types of technology that are being developed and potentially introduced into the labor process are significantly different from earlier technologies. Whereas earlier waves of automation affected what economists call “routine work” (work that can be laid out in a series of explicit steps), today’s technology is beginning to affect non-routine work. The difference is between a factory job on an assembly line and driving a car in the chaotic atmosphere of the modern urban environment. Research from economists like David Autor and Maarten Goos shows that the decline of routine jobs in the past 40 years has played a significant role in increased job polarization and rising inequality. While these jobs are gone, and highly unlikely to come back, the next wave of automation will affect the remaining sphere of human labor. An entire range of low-wage jobs are now potentially automatable, involving both physical and mental labor.

Given that it is quite likely that new technologies will have a larger impact on the labor market than earlier waves of technological change, what is likely to happen? Will robots take your job? While one side of the debate warns of imminent apocalypse and the other yawns from the historical repetition, both tend to neglect the political economy of automation—particularly the role of labor. Put simply, if the labor movement is strong, we are likely to see more automation; if the labor movement is weak, we are likely to see less automation.

Workers Fight Back

In the first scenario, a strong labor movement is able to push for higher and higher wages (particularly relative to globally stagnant productivity growth). But the rising cost of labor means that machines become relatively cheap in comparison. We can already see this in China, where real wages have been surging for more than 10 years, thereby making Chinese labor increasingly less cheap. The result is that China has become the world’s biggest investor in industrial robots, and numerous companies—most famously Foxconn—have all stated their intentions to move towards increasingly automated factories.

This is the archetype of a highly automated world, but in order to be achievable under capitalism it requires that the power of labor be strong, given that the relative costs of labor and machines are key determinants for investment. What then happens under these circumstances? Do we get mass unemployment as robots take all the jobs? The simple answer is no. Rather than mass decimation of jobs, most workers who have their jobs automated end up moving into new sectors.

In the advanced capitalist economies this has been happening over the past 40 years, as workers move from routine jobs to non-routine jobs. As we saw earlier, the next wave of automation is different, and therefore its effects on the labor market are also different. Some job sectors are likely to take heavy hits under this scenario. Jobs in retail and transport, for instance, will likely be heavily affected. In the UK, there are currently 3 million retail workers, but estimates by the British Retail Consortium suggest this may decrease by a million over the next decade. In the US, there are 3.4 million cashiers alone—nearly all of whose work could be automated. The transport sector is similarly large, with 3.7 million truck drivers in the US, most of whose jobs could be incrementally automated as self-driving trucks become viable on public roads. Large numbers of workers in such sectors are likely to be pushed out of their jobs if mass automation takes place.

Where will they go? The story that Silicon Valley likes to tell us is that we will all become freelance programmers and software developers and that we should all learn how to code to succeed in their future utopia. Unfortunately they seem to have bought into their own hype and missed the facts. In the US, 1.8 percent of all jobs require knowledge of programming. This compares to the agricultural sector, which creates about 1.5 percent of all American jobs, and to the manufacturing sector, which employs 8.1 percent of workers in this deindustrialized country. Perhaps programming will grow? The facts here are little better. The Bureau of Labor Statistics (BLS) projects that by 2024 jobs involving programming will be responsible for a tiny 2.2 percent of the jobs available. If we look at the IT sector as a whole, according to Citi, it is expected to take up less than 3 percent of all jobs.

What about the people needed to take care of the robots? Will we see a massive surge in jobs here? Presently, robot technicians and engineers take up less than 0.1 percent of the job market—by 2024, this will dwindle even further. We will not see a major increase in jobs taking care of robots or in jobs involving coding, despite Silicon Valley’s best efforts to remake the world in its image.

This continues a long trend of new industries being very poor job creators. We all know about how few employees worked at Instagram and WhatsApp when they were sold for billions to Facebook. But the low levels of employment are a widespread sectoral problem. Research from Oxford has found that in the US, only 0.5 percent of the labor force moved into new industries (like streaming sites, web design and e-commerce) during the 2000s. The future of work does not look like a bunch of programmers or YouTubers.

In fact, the fastest growing job sectors are not for jobs that require high levels of education at all. The belief that we will all become high-skilled and well-paid workers is ideological mystification at its purest. The fastest growing job sector, by far, is the healthcare industry. In the US, the BLS estimates this sector to create 3.8 million new jobs between 2014 and 2024. This will increase its share of employment from 12 percent to 13.6 percent, making it the biggest employing sector in the country. The jobs of “healthcare support” and “healthcare practitioner” alone will contribute 2.3 million jobs—or 25 percent of all new jobs expected to be created.

There are two main reasons for why this sector will be such a magnet for workers forced out of other sectors. In the first place, the demographics of high-income economies all point towards a significantly growing elderly population. Fewer births and longer lives (typically with chronic conditions rather than infectious diseases) will put more and more pressure on our societies to take care of elderly, and force more and more people into care work. Yet this sector is not amenable to automation; it is one of the last bastions of human-centric skills like creativity, knowledge of social context and flexibility. This means the demand for labor is unlikely to decrease in this sector, as productivity remains low, skills remain human-centric, and demographics make it grow.

In the end, under the scenario of a strong labor movement, we are likely to see wages rise, which will cause automation to rapidly proceed in certain sectors, while workers are forced to struggle for jobs in a low-paying healthcare sector. The result is the continued elimination of middle-wage jobs and the increased polarization of the labor market as more and more are pushed into the low-wage sectors. On top of this, a highly educated generation that was promised secure and well-paying jobs will be forced to find lower-skilled jobs, putting downward pressure on wages—generating a “reserve army of the employed”, as Robert Brenner has put it.

Workers Fall Back

Yet what happens if the labor movement remains weak? Here we have an entirely different future of work awaiting us. In this case, we end up with stagnant wages, and workers remain relatively cheap compared to investment in new equipment. The consequences of this are low levels of business investment, and subsequently, low levels of productivity growth. Absent any economic reason to invest in automation, businesses fail to increase the productivity of the labor process. Perhaps unexpectedly, under this scenario we should expect high levels of employment as businesses seek to maximize the use of cheap labor rather than investing in new technology.

This is more than a hypothetical scenario, as it rather accurately describes the situation in the UK today. Since the 2008 crisis, real wages have stagnated and even fallen. Real average weekly earnings have started to rise since 2014, but even after eight years they have yet to return to their pre-crisis levels. This has meant that businesses have had incentives to hire cheap workers rather than invest in machines—and the low levels of investment in the UK bear this out. Since the crisis, the UK has seen long periods of decline in business investment—the most recent being a 0.4 percent decline between Q12015 and Q12016. The result of low levels of investment has been virtually zero growth in productivity: from 2008 to 2015, growth in output per worker has averaged 0.1 percent per year. Almost all of the UK’s recent growth has come from throwing more bodies into the economic machine, rather than improving the efficiency of the economy. Even relative to slow productivity growth across the world, the UK is particularly struggling.

With cheap wages, low investment and low productivity, we see that companies have instead been hiring workers. Indeed, employment levels in the UK have reached the highest levels on record—74.2 percent as of May 2016. Likewise, unemployment is low at 5.1 percent, especially when compared to their neighbors in Europe who average nearly double that level. So, somewhat surprisingly, an environment with a weak labor movement leads here to high levels of employment.

What is the quality of these jobs, however? We have already seen that wages have been stagnant, and that two-thirds of net job creation since 2008 has been in self-employed jobs. Yet there has also been a major increase in zero-hour contracts (employment situations that do not guarantee any hours to workers). Estimates are that up to 5 percent of the labor force is in such situations, with over 1.7 million zero-hour contracts out. Full-time employment is down as well: as a percentage of all jobs, its pre-crisis levels of 65 percent have been cut to 63 percent and refused to budge even as the economy grows (slowly). The percentage of involuntary part-time workers—those who would prefer a full-time job but cannot find one—more than doubled after the crisis, and has barely begun to recover since.

Likewise with temporary employees: involuntary temporary workers as a percentage of all temporary workers rose from below 25 percent to over 40 percent during the crisis, only partly recovering to around 35 percent today. There is a vast number of workers who would prefer to work in more permanent and full-time jobs, but who can no longer find them. The UK is increasingly becoming a low-wage and precarious labor market—or, in the Tories’ view, a competitive and flexible labor market. This, we would argue, is the future that obtains with a weak labor movement: low levels of automation, perhaps, but at the expense of wages (and aggregate demand), permanent jobs and full-time work. We may not get a fully automated future, but the alternative looks just as problematic.

These are therefore the two poles of possibility for the future of work. On the one hand, a highly automated world where workers are pushed out of much low-wage non-routine work and into lower-wage care work. On the other hand, a world where humans beat robots but only through lower wages and more precarious work. In either case, we need to build up the social systems that will enable people to survive and flourish in the midst of these significant changes. We need to explore ideas like a Universal Basic Income, we need to foster investment in automation that could eliminate the worst jobs in society, and we need to recover that initial desire of the labor movement for a shorter working week.

We must reclaim the right to be lazy—which is neither a demand to be lazy nor a belief in the natural laziness of humanity, but rather the right to refuse domination by a boss, by a manager, or by a capitalist. Will robots take our jobs? We can only hope so.

Note: All uncited figures either come directly from, or are based on authors’ calculations of, data from the Bureau of Labor Statistics, O*NET and the Office for National Statistics.

Neoliberalism and The Globalization of War: America’s Hegemonic Project

Posted on December 28, 2016 by Reid Mukai

By Prof Michel Chossudovsky

Source: GlobalResearch.ca

The world is at a dangerous crossroads. The United States and its allies have launched a military adventure which threatens the future of humanity. Major military and covert intelligence operations are being undertaken simultaneously in the Middle East, Eastern Europe, sub-Saharan Africa, Central Asia and the Far East. The US-NATO military agenda combines both major theater operations as well as covert actions geared towards destabilizing sovereign states.

America’s hegemonic project is to destabilize and destroy countries through acts of war, covert operations in support of terrorist organizations, regime change and economic warfare. The latter includes the imposition of deadly macro-economic reforms on indebted countries as well the manipulation of financial markets, the engineered collapse of national currencies, the privatization of State property, the imposition of economic sanctions, the triggering of inflation and black markets.

The economic dimensions of this military agenda must be clearly understood. War and Globalization are intimately related. These military and intelligence operations are implemented alongside a process of economic and political destabilization targeting specific countries in all major regions of World.

Neoliberalism is an integral part of this foreign policy agenda. It constitutes an all encompassing mechanism of economic destabilization. Since the 1997 Asian crisis, the IMF-World Bank structural adjustment program (SAP) has evolved towards a broader framework which consists in ultimately undermining national governments’ ability to formulate and implement national economic and social policies.

In turn, the demise of national sovereignty was also facilitated by the instatement of the World Trade Organization (WTO) in 1995, evolving towards the global trading agreements (TTIP and TPP) which (if adopted) would essentially transfer state policy entirely into the hands of corporations. In recent years, neoliberalism has extend its grip from the so-called developing countries to the developed countries of both Eastern and Western Europe. Bankruptcy programs have been set in motion. Island, Portugal, Greece, Ireland, etc, have been the target of sweeping austerity measures coupled with the privatization of key sectors of the national economy.

The global economic crisis is intimately related to America’s hegemonic agenda. In the US and the EU, a spiralling defense budget backlashes on the civilian sectors of economic activity. “War is Good for Business”: the powerful financial groups which routinely manipulate stock markets, currency and commodity markets, are also promoting the continuation and escalation of the Middle East war. A worldwide process of impoverishment is an integral part of the New World Order agenda.

Beyond the Globalization of Poverty

Historically, impoverishment of large sectors of the World population has been engineered through the imposition of IMF-style macro-economic reforms. Yet, in the course of the last 15 years, a new destructive phase has been set in motion. The World has moved beyond the “globalization of poverty”: countries are transformed in open territories,

State institutions collapse, schools and hospitals are closed down, the legal system disintegrates, borders are redefined, broad sectors of economic activity including agriculture and manufacturing are precipitated into bankruptcy, all of which ultimately leads to a process of social collapse, exclusion and destruction of human life including the outbreak of famines, the displacement of entire populations (refugee crisis).

This “second stage” goes beyond the process of impoverishment instigated in the early 1980s by creditors and international financial institutions. In this regard, mass poverty resulting from macro-economic reform sets the stage of a process of outright destruction of human life.

In turn, under conditions of widespread unemployment, the costs of labor in developing countries has plummeted. The driving force of the global economy is luxury consumption and the weapons industry.

The New World Order

Broadly speaking, the main corporate actors of the New World Order are

• Wall Street and the Western banking conglomerates including its offshore money laundering facilities, tax havens, hedge funds and secret accounts,

• the Military Industrial Complex regrouping major “defense contractors”, security and mercenary companies, intelligence outfits, on contract to the Pentagon;

• the Anglo-American Oil and Energy Giants,

• The Biotech Conglomerates, which increasingly control agriculture and the food chain;

• Big Pharma,

• The Communication Giants and Media conglomerates, which constitute the propaganda arm of the New World Order.

There is of course overlap, between Big Pharma and the Weapons industry, the oil conglomerates and Wall Street, etc.

These various corporate entities interact with government bodies, international financial institutions, US intelligence. The state structure has evolved towards what Peter Dale Scott calls the “Deep State”, integrated by covert intelligence bodies, think tanks, secret councils and consultative bodies, where important New World Order decisions are ultimately reached on behalf of powerful corporate interests.

In turn, intelligence operatives increasingly permeate the United Nations including its specialized agencies, nongovernmental organizations, trade unions, political parties.

What this means is that the executive and legislature constitute a smokescreen, a mechanism for providing political legitimacy to decisions taken by the corporate establishment behind closed doors.

Media Propaganda

The corporate media, which constitutes the propaganda arm of the New World Order, has a long history whereby intelligence ops oversee the news chain. In turn, the corporate media serves the useful purpose of obfuscating war crimes, of presenting a humanitarian narrative which upholds the legitimacy of politicians in high office.

Acts of war and economic destabilization are granted legitimacy. War is presented as a peace-keeping undertaking.

Both the global economy as well as the political fabric of Western capitalism have become criminalized. The judicial apparatus at a national level as well the various international human rights tribunals and criminal courts serve the useful function of upholding the legitimacy of US-NATO led wars and human rights violations.

Destabilizing Competing Poles of Capitalist Development

There are of course significant divisions and capitalist rivalry within the corporate establishment. In the post Cold War era, the US hegemonic project consists in destabilizing competing poles of capitalist development including China, Russia and Iran as well as countries such as India, Brazil and Argentina.

In recent developments, the US has also exerted pressure on the capitalist structures of the member states of the European Union. Washington exerts influence in the election of heads of State including Germany and France, which are increasingly aligned with Washington.

The monetary dimensions are crucial. The international financial system established under Bretton Woods prevails. The global financial apparatus is dollarized. The powers of money creation are used as a mechanism to appropriate real economy assets. Speculative financial trade has become an instrument of enrichment at the expense of the real economy. Excess corporate profits and multibillion dollar speculative earnings (deposited in tax free corporate charities) are also recycled towards the corporate control of politicians, civil society organizations, not to mention scientists and intellectuals. It’s called corruption, co-optation, fraud.

Latin America: The Transition towards a “Democratic Dictatorship”

In Latin America, the military dictatorships of the 1960s and 1970s have in large part been replaced by US proxy regimes, i.e. a democratic dictatorship has been installed which ensures continuity. At the same time the ruling elites in Latin America have remoulded. They have become increasingly integrated into the logic of global capitalism, requiring an acceptance of the US hegemonic project.

Macro-economic reform has been conducive to the impoverishment of the entire Latin america region.

In the course of the last 40 years, impoverishment has been triggered by hyperinflation, starting with the 1973 military coup in Chile and the devastating reforms of the 1980s and early 1990s.

The implementation of these deadly economic reforms including sweeping privatization, trade deregulation, etc. is coordinated in liaison with US intelligence ops, including the “Dirty war” and Operation Condor, the Contra insurrection in Nicaragua, etc.

The development of a new and privileged elite integrated into the structures of Western investment and consumerism has emerged. Regime change has been launched against a number of Latin American countries.

Any attempt to introduce reforms which departs from the neoliberal consensus is the object of “dirty tricks” including acts of infiltration, smear campaigns, political assassinations, interference in national elections and covert operations to foment social divisions. This process inevitably requires corruption and cooptation at the highest levels of government as well as within the corporate and financial establishment. In some countries of the region it hinges on the criminalization of the state, the legitimacy of money laundering and the protection of the drug trade.

The above text is an English summary of Prof. Michel Chossudovsky’s Presentation, National Autonomous University of Nicaragua, May 17, 2016. This presentation took place following the granting of a Doctor Honoris Causa in Humanities to Professor Chossudovsky by the National Autonomous University of Nicaragua (UNAN)

Depicting Perpetual Crimes committed by Corporate Culture and its Mainstream Media

Posted on November 23, 2016 by Reid Mukai

Russian Novels Combating Global Capitalist Nightmare

By Andre Vltchek

Source: Dissident Voice

Imagine Moscow being taken over by some international corporate cartel. By a monster which has its own factories and office buildings, security services, private prisons, re-education (‘training’) centers, and its obedient mass media outlets. Imagine that it also has detailed databases on almost everyone who really matters in the capital.

Imagine that human lives suddenly don’t matter. People are only expected to produce and consume; they become fully disposable.

Imagine that the once greatly educated Russia with its legendary artists and philosophers is gradually getting reduced to an unimaginably primitive level. Suddenly, there is US pop trash flying about everywhere, and the greatest entertainment for the masses comes from watching countless television ‘reality shows’, including those that graphically depict, candidly, how both men and women are shitting and pissing in the capital’s public toilets.

That’s what you get when reading a witty, provocative and thoroughly outrageous novel by Sergei Minaev, called R.A.B.; 521 pages of it!

In all his novels, including Soulless, The Telki, Media Sapiens and R.A.B., Minaev masterfully depicts the perpetual crimes committed by corporate culture and its mainstream media. Brutally and candidly he describes an apocalyptic society constructed on the soulless, merciless and murderous principles of the modern Western-style capitalist system.

In such a world, nothing is sacred anymore. The ‘elites’ are having great fun hunting on the outskirts of the city, not for some animals, but for homeless people living in abandoned pipelines (R.A.B.). A US mainstream television news channel, together with its local counterpart, manage to trigger a military conflict between Georgia and Russia, after hiring several combat helicopters and retired soldiers, killing real people, just in order to increase their ratings. And several terrorist attacks in Moscow are being paid for and staged by other big media conglomerates (Media Sapiens).

Minaev is not crying; he is definitely far from being a ‘bleeding heart’. He is tough and cynical. His characters are mostly ruthless super-yuppies from Moscow, go-getters, living a fast life, taking drugs, partying in luxury clubs, having sex literally with everything that moves (Soulless).

But they get burned, destroyed, brought to near suicide.

They have no ideology, no political views. They laugh at, they insult everything and everybody, but deep inside they are actually suffering from a horrible void, from emptiness. In those rare moments of honesty, they admit to each other and to themselves, that they are actually still longing for at least ‘something pure and decent’, uncorrupted by the global market-fundamentalist regime and its ‘values’ and ‘culture’.

*****

In R.A.B. Minaev goes much further. His yuppies (paradoxically, the mid and upper-level managers) start a rebellion against the system. They go on strike, march through the streets, and build barricades. They begin demanding social justice. They burn down their own offices.

They do it after their Russian toy-producing company (and other companies all over the city) gets swallowed by a US-based multi-national corporation, which immediately begins dismantling all social benefits, while injecting uncertainty and fear into the workplace. A multi-national also opens a horrid toy factory on the outskirts of Moscow, which then employs desperate immigrants from the Central Asian republics.

The privately-owned mass media outlets first confront the protesters, and then follow up with pro-corporate propaganda and in the end the corporate security services and the army. Many people disappear. Others are locked up in the offices and secret prisons of the corporations, and tortured. Those who survive become ‘unemployable’, their names permanently on the blacklist.

But what does Minaev really call for? Is it a true revolution?

Yes and no. He does not believe that in the countries that have been conquered by market fundamentalism and by unbridled consumerism, a ‘real revolution’ is possible. He does not think that the people there have any ideals or any zeal left. At the same time, at least some of his characters are clearly unwilling to surrender.

It is chilling to read R.A.B. while at the same time those ‘rebellions’ in Greece, France, Spain and the U.K. are taking place.

One of the main characters of R.A.B. confronts the demonstrators: It is not a revolution! You are all parts of the system. You just want a better deal for yourself. Through this rebellion, you are actually negotiating with the cartel of the corporations. If you get what you are asking for, you’ll happily remain where you are and carry on as if nothing happened.

*****

Then Minaev does exactly what no Western writer would dare to do. He begins to argue that to destroy the system, there has to be an armed struggle. Otherwise no real change could ever be achieved.

The suppressed rebellion of the yuppies eventually triggers much a wider movement, and soon there are real battles raging in several provincial capitals.

The end of the novel is open. The main character of R.A.B. is destroyed. He loses the love of his life (in desperation she commits suicide); he has no job, no money and no place to go. But he is still alive. Russia is still alive. It is obvious that no matter what, it will never accept this monstrous system that was forced on it by the West.

*****

It all may sound like an insane fantasy, but. in fact, what Minaev writes about is not too far from the nightmares that Russia was descending into right after Gorbachev allowed the country (USSR) to fall apart, and then Yeltsin introduced unbridled privatization and gave unprecedented concessions to foreign corporations. During that period, Russia went through something that could be easily described as a social genocide. Life expectancy dropped to the levels of war-torn countries in Africa. Lawlessness ruled. All ideals were ridiculed and spat at. A big number of Russian intellectuals were bought and organized by the West into countless NGO’s. The lowest grade of Western pop and entertainment torpedoed Russian culture. During those dark days, the West finally succeeded in bringing Russia to its knees.

Not even two decades later, a new Russia is once again proud, strong and confident.

It rose to its feet, it began successfully producing again, and it underwent a tremendous and positive social transformation.

Just one week ago I returned from the Russian Far East, from the cities of Vladivostok, Khabarovsk and Petropavlovsk Kamchatski. Wherever I went, I witnessed new and impressive infrastructure. I encountered a confident, hard working nation, which was working hard to restore at least some of the socialist structures and benefits that it used to enjoy in the past.

The new, present-day Russia is much closer to China; much more impressed by the Chinese system, than by what it was forced to adopt in the past; during the “pro-Western era” which is now generally considered to be synonymous to a national disaster.

Russian writers played an important role in describing the horrors of the Gorbachev/Yeltsin years, and of the brutal global economic, political and ‘cultural’ regime injected by the West to all the corners of the Planet. From an outrageous Eduard Limonov’s novel It’s Me, Eddie to Minaev’s R.A.B., Russian literature has been daring, insulting, direct and brutally honest.

While Limonov and Minaev sell millions of copies of their books at home, their work is virtually unknown in the West. I found no English translations when searching on Amazon.com, and elsewhere.

In his New York-based Eddie, Limonov is calling openly for terrorist acts against the Western regime, while some of Minaev’s characters also believe in an armed struggle, although of a more conventional type.

Nothing is spared. When the US toy-producing corporation demands a special tax from its employees in Russia, for “helping out those poor children in the Third World”, the main character of R.A.B. thinks: “well, they can now use that money to buy coffins for children they employ and kill in Indonesia or Thailand”. When the tax goes slightly up, he comments: “now they will have enough funds to dig at least a few mass graves”.

All this is simply too outrageous for Western readers. Or more precisely, the ‘book business’ most likely ‘thinks’ that it is.

The fact remains that despite what is constantly repeated by Western propaganda, those who read Russian can clearly see and appreciate that Russian literature is actually much more free, daring and rebellious than its counterpart in the West.

When several Russian bestselling novelists are calling openly for combat against the global regime (the same regime which is, until now, at least partially, controlling the economy of their country), one has no choice but to be impressed by the level of freedom in the country which allows such work to be published and then promoted.

But in the West, you would never know all this, unless you spoke Russian. It is because in the West (and in its ‘client’ states and colonies) you are being extremely well ‘protected’ from such uncomfortable (and the regime would even say ‘dangerous’) thoughts!

André Vltchek is a novelist, filmmaker, and investigative journalist. He has covered wars and conflicts in dozens of countries. His latest book is Exposing Lies of the Empire.

The real Hunger Games: the Capitalist recipe to maximise profits while ‘having fun’

Posted on November 10, 2016 by Reid Mukai

By Sky Wanderer

Source: Investment Watch

Introduce a political economy upon the arbitrary axiom that Capitalism is the one and only economic system for mankind, and introduce a narcissistic moral philosophy that you as a Capitalist represent unsurpassable objective moral virtues.

You as a Capitalist hire politicians to implement policy as per your moral and economic philosophy and redefine ‘democracy’ as the political system to sustain Capitalism. Then from such position of self-established authority, abolish unions and all labour-representation, thus force your employees into a race-to-the-bottom contest to compete for jobs by accepting lower and lower wages.

Give decent jobs and benefits to only those who belong to your noble circles. For everyone else reintroduce slavery in the form of “workfare”. The goal is that you pay the lowest wages for jobs done by the fittest slaves, who will survive the contest. If you wish, you can call the contest “real Hunger Games”.

To speed up the process, extend the race-to-the-bottom into global scope so that you will have access to the cheapest and fittest labour everywhere on the planet. Never mind that your slaves will have to live out of a suitcase and every time when you lay them off and labour demand calls them elsewhere, they will have to relocate to yet another continent.

To further accelerate the process, make good use of your 3rd-world colonies, your Mideast colonising wars and your secretly sponsored mercenaries (ISIS). Via your “leftist” assistants, organise a massive refugee crisis to import the cheapest possible workforce via your war-refugees and economic migrants. These migrants are the fittest contestants who – glad just to escape your bombs – will worship you as their saviours and will work for you for literally zero payment. The migrants will not only boost your profits to sky-high levels but will rapidly pull down the overall wages of your domestic employees.

Meanwhile keep increasing the prices so your slaves can’t pay for food, energy, heat and shelter from their next-to-zero incomes. If some of them attempt to survive by taking bank-loans to acquire shelter, education and meet other basic needs, but they can’t repay the loans from their low incomes, you can just evict them from their homes via your banks.

When you made them homeless this way, make sure their ugly presence won’t spoil the beauty of your city. Install pretty anti-homeless spikes, so when they crush onto the pavement they will die, and you can just collect their bodies. To project your capitalist moral virtues into eternity, incorporate the beauty of your anti-homeless spikes into the modern concept of art and beauty.

Introduce private banking to enable yourself to creating new money when you wish. This way you can easily indebt the entire society, soon you can even purchase the whole planet.

Meanwhile dismantle public healthcare, so those of your slaves who are still alive but get sick, will die without treatment. Eliminate (privatise) all affordable public services, destroy the public sphere, abolish all public spaces and welfare benefits. To have a dandy excuse for such policy, make sure to keep the country in ever increasing debt by taking countless £ billions of government loans, and transfer the responsibility of these odious debts onto your slaves. Refer to these debts as the reason for the crisis, then refer to the crisis as the reason for these debts, then refer to the debts and the crisis as the reason for austerity and spending cuts. Then you can increase the public debt again and continue the same loop ad infinitum.

Make sure your very own mainstream media and academia would never reveal the truth that the never-ending crisis and mass-unemployment are due to your private banking and debt- and profit-mongering dysfunctional capitalist system, and keep the real disastrous indicators of the state of economy in secret.

Instead of admitting the truth, use the divide et impera strategy to make your victims blame themselves and one another. To increase the fun, produce reality shows where the still active part of your slaves will blame the disabled and the unemployed, meanwhile make the local poor blame the immigrant poor for the overall misery that you inflicted. Then establish offices where the local poor dressed as fancy clerks will evict the immigrant poor, meanwhile watch how all of them are begging for their lives until they give up and commit suicide.

Enjoy!

The Party’s Over: Beyond Politics, Beyond Democracy

Posted on September 28, 2016 by Reid Mukai

Source: CrimethInc.

Nowadays, democracy rules the world. Communism is long dead, elections are taking place even in Afghanistan and Iraq, and world leaders are meeting to plan the “global community” we hear so much about. So why isn’t everybody happy, finally? For that matter-why do so few of the eligible voters in the United States, the world’s flagship democracy, even bother to vote?

Could it be that democracy, long the catchword of every revolution and rebellion, is simply not democratic enough? What could be the problem?
Every little child can grow up to be President

No, they can’t. Being President means occupying a position of hierarchical power, just like being a billionaire: for every person who is President, there have to be millions who are not. It’s no coincidence that billionaires and Presidents tend to rub shoulders; both exist in a privileged world off limits to the rest of us. Speaking of billionaires, our economy isn’t exactly democratic-capitalism distributes resources in absurdly unequal proportions, and you have to start with resources if you’re ever going to get elected.

Even if it was true that anyone could grow up to be President, that wouldn’t help the millions who inevitably don’t, who must still live in the shadow of that power. This imbalance is intrinsic to the structure of representative democracy, at the local level as much as at the top. The professional politicians of a town council discuss municipal affairs and pass ordinances all day without consulting the citizens of the town, who have to be at work; when one of those ordinances displeases citizens, they have to use what little leisure time they have to contest it, and then they’re back at work again the next time the town council meets. In theory, the citizens could elect a different town council from the available pool of politicians and would-be politicians, but the interests of politicians as a class always remain essentially at odds with their own-besides, voting fraud, gerrymandering, and inane party loyalty usually prevent them from going that far. Even in the unlikely scenario that a whole new government was elected consisting of firebrands intent on undoing the imbalance of power between politicians and citizens, they would inevitably perpetuate it simply by accepting roles in the system-for the political apparatus itself is the foundation of that imbalance. To succeed in their objective, they would have to dissolve the government and join the rest of the populace in restructuring society from the roots up.

But even if there were no Presidents or town councils, democracy as we know it would still be an impediment to freedom. Corruption, privilege, and hierarchy aside, majority rule is not only inherently oppressive but also paradoxically divisive and homogenizing at the same time.
The Tyranny of the Majority

If you ever found yourself in a vastly outnumbered minority, and the majority voted that you had to give up something as necessary to your life as water and air, would you comply? When it comes down to it, does anyone really believe it makes sense to accept the authority of a group simply on the grounds that they outnumber everyone else? We accept majority rule because we do not believe it will threaten us-and those it does threaten are already silenced before anyone can hear their misgivings.

The average self-professed law-abiding citizen does not consider himself threatened by majority rule because, consciously or not, he conceives of himself as having the power and moral authority of the majority: if not in fact, by virtue of his being politically and socially “moderate,” then in theory, because he believes everyone would be convinced by his arguments if only he had the opportunity to present them. Majority-rule democracy has always rested on the conviction that if all the facts were known, everyone could be made to see that there is only one right course of action-without this belief, it amounts to nothing more than the dictatorship of the herd. But even if “the” facts could be made equally clear to everyone, assuming such a thing were possible, people still would have their individual perspectives and motivations and needs. We need social and political structures that take this into account, in which we are free from the mob rule of the majority as well as the ascendancy of the privileged class.

Living under democratic rule teaches people to think in terms of quantity, to focus more on public opinion than on what their consciences tell them, to see themselves as powerless unless they are immersed in a mass. The root of majority-rule democracy is competition: competition to persuade everyone else to your position whether or not it is in their best interest, competition to constitute a majority to wield power before others outmaneuver you to do the same-and the losers (that is to say, the minorities) be damned. At the same time, majority rule forces those who wish for power to appeal to the lowest common denominator, precipitating a race to the bottom that rewards the most bland, superficial, and demagogic; under democracy, power itself comes to be associated with conformity rather than individuality. And the more power is concentrated in the hands of the majority, the less any individual can do on her own, whether she is inside or outside that majority.

In purporting to give everyone an opportunity to participate, majority-rule democracy offers a perfect justification for repressing those who don’t abide by its dictates: if they don’t like the government, why don’t they go into politics themselves? And if they don’t win at the game of building up a majority to wield power, didn’t they get their chance? This is the same blame-the-victim reasoning used to justify capitalism: if the dishwasher isn’t happy with his salary, he should work harder so he too can own a restaurant chain. Sure, everyone gets a chance to compete, however unequal-but what about those of us who don’t want to compete, who never wanted power to be centralized in the hands of a government in the first place? What if we don’t care to rule or be ruled?

That’s what police are for-and courts and judges and prisons.
The Rule of Law

Even if you don’t believe their purpose is to grind out nonconformity wherever it appears, you have to acknowledge that legal institutions are no substitute for fairness, mutual respect, and good will. The rule of “just and equal law,” as fetishized by the stockholders and landlords whose interests it protects, offers no guarantees against injustice; it simply creates another arena of specialization, in which power and responsibility are ceded to expensive lawyers and pompous judges. Rather than serving to protect our communities and work out conflicts, this arrangement ensures that our communities’ skills for conflict resolution and self-defense atrophy-and that those whose profession it supposedly is to discourage crime have a stake in it proliferating, since their careers depend upon it.

Ironically, we are told that we need these institutions to protect the rights of minorities-even though the implicit function of the courts is, at best, to impose the legislation of the majority on the minority. In actuality, a person is only able to use the courts to defend his rights when he can bring sufficient force to bear upon them in a currency they recognize; thanks to capitalism, only a minority can do this, so in a roundabout way it turns out that, indeed, the courts exist to protect the rights of at least a certain minority.

Justice cannot be established through the mere drawing up and enforcement of laws; such laws can only institutionalize what is already the rule in a society. Common sense and compassion are always preferable to the enforcement of strict, impersonal regulations. Where the law is the private province of an elite invested in its own perpetuation, the sensible and compassionate are bound to end up as defendants; we need a social system that fosters and rewards those qualities rather than blind obedience and impassivity.
Who Loses?

In contrast to forms of decision-making in which everyone’s needs matter, the disempowerment of losers and out-groups is central to democracy. It is well known that in ancient Athens, the “cradle of democracy,” scarcely an eighth of the population was permitted to vote, as women, foreigners, slaves, and others were excluded from citizenship. This is generally regarded as an early kink that time has ironed out, but one could also conclude that exclusion itself is the most essential and abiding characteristic of democracy: millions who live in the United States today are not permitted to vote either, and the distinctions between citizen and non-citizen have not eroded significantly in 2500 years. Every bourgeois property owner can come up with a thousand reasons why it isn’t practical to allow everyone who is affected to share in decision making, just as no boss or bureaucrat would dream of giving his employees an equal say in their workplace, but that doesn’t make it any less exclusive. What if democracy arose in Greece not as a step in Man’s Progress Towards Freedom, but as a way of keeping power out of certain hands?

Democracy is the most sustainable way to maintain the division between powerful and powerless because it gives the greatest possible number of people incentive to defend that division.

That’s why the high-water mark of democracy-its current ascendancy around the globe-corresponds with unprecedented inequalities in the distribution of resources and power. Dictatorships are inherently unstable: you can slaughter, imprison, and brainwash entire generations and their children will invent the struggle for freedom anew. But promise every man the opportunity to be a dictator, to be able to force the “will of the majority” upon his fellows rather than work through disagreements like a mature adult, and you can build a common front of destructive self-interest against the cooperation and collectivity that make individual freedom possible. All the better if there are even more repressive dictatorships around to point to as “the” alternative, so you can glorify all this in the rhetoric of liberty.
Capitalism and Democracy

Now let’s suspend our misgivings about democracy long enough to consider whether, if it were an effective means for people to share power over their lives, it could be compatible with capitalism. In a democracy, informed citizens are supposed to vote according to their enlightened self-interest-but who controls the flow of information, if not wealthy executives? They can’t help but skew their coverage according to their class interests, and you can hardly blame them-the newspapers and networks that didn’t flinch at alienating corporate advertisers were run out of business long ago by competitors with fewer scruples.

Likewise, voting means choosing between options, according to which possibilities seem most desirable-but who sets the options, who establishes what is considered possible, who constructs desire itself but the wealthy patriarchs of the political establishment, and their nephews in advertising and public relations firms? In the United States, the two-party system has reduced politics to choosing the lesser of two identical evils, both of which answer to their funders before anyone else. Sure, the parties differ over exactly how much to repress personal freedoms or spend on bombs-but do we ever get to vote on who controls “public” spaces such as shopping malls, or whether workers are entitled to the full product of their labor, or any other question that could seriously change the way we live? In such a state of affairs, the essential function of the democratic process is to limit the appearance of what is possible to the narrow spectrum debated by candidates for office. This demoralizes dissidents and contributes to the general impression that they are impotent utopians-when nothing is more utopian than trusting representatives from the owning class to solve the problems caused by their own dominance, and nothing more impotent than accepting their political system as the only possible system.

Ultimately, the most transparent democratic political process will always be trumped by economic matters such as property ownership. Even if we could convene everyone, capitalists and convicts alike, in one vast general assembly, what would prevent the same dynamics that rule the marketplace from spilling over into that space? So long as resources are unevenly distributed, the rich can always buy others’ votes: either literally, or by promising them a piece of the pie, or else by means of propaganda and intimidation. Intimidation may be oblique-“Those radicals want to take away your hard-earned property”-or as overt as the bloody gang wars that accompanied electoral campaigns in nineteenth century America.

Thus, even at best, democracy can only serve its purported purpose if it occurs among those who explicitly oppose capitalism and foreswear its prizes-and in those circles, there are alternatives that make a lot more sense than majority rule.
It’s no coincidence freedom is not on the ballot

Freedom is a quality of activity, not a condition that exists in a vacuum: it is a prize to be won daily, not a possession that can be kept in the basement and taken out and polished up for parades. Freedom cannot be given-the most you can hope is to free others from the forces that prevent them from finding it themselves. Real freedom has nothing to do with voting; being free doesn’t mean simply being able to choose between options, but actively participating in establishing the options in the first place.

If the freedom for which so many generations have fought and died is best exemplified by a man in a voting booth checking a box on a ballot before returning to work in an environment no more under his control than it was before, then the heritage our emancipating forefathers and suffragette grandmothers have left us is nothing but a sham substitute for the liberty they sought.

For a better illustration of real freedom in action, look at the musician in the act of improvising with her companions: in joyous, seemingly effortless cooperation, they create a sonic and emotional environment, transforming the world that in turn transforms them. Take this model and extend it to every one of our interactions with each other and you would have something qualitatively different from our present system-a harmony in human relationships and activity. To get there from here, we have to dispense with voting as the archetypal expression of freedom and participation.

Representative democracy is a contradiction.

No one can represent your power and interests for you-you can only have power by wielding it, you can only learn what your interests are by getting involved. Politicians make careers out of claiming to represent others, as if freedom and political power could be held by proxy; in fact, they are a priest class that answers only to itself, and their very existence is proof of our disenfranchisement.

Voting in elections is an expression of our powerlessness: it is an admission that we can only approach the resources and capabilities of our own society through the mediation of that priest caste. When we let them prefabricate our options for us, we relinquish control of our communities to these politicians in the same way that we have ceded technology to engineers, health care to doctors, and control of our living environments to city planners and private real estate developers. We end up living in a world that is alien to us, even though our labor has built it, for we have acted like sleepwalkers hypnotized by the monopoly our leaders and specialists hold on setting the possibilities.

But we don’t have to simply choose between presidential candidates, soft drink brands, television shows, and political ideologies. We can make our own decisions as individuals and communities, we can make our own delicious beverages and social structures and power, we can establish a new society on the basis of freedom and cooperation.

Sometimes a candidate appears who says everything people have been saying to each other for a long time-he seems to have appeared from outside the world of politics, to really be one of us. By persuasively critiquing the system within its own logic, he subtly persuades people that the system can be reformed-that it could work, if only the right people were in power. Thus a lot of energy that would have gone into challenging the system itself is redirected into backing yet another candidate for office, who inevitably fails to deliver.

But where do these candidates-and more importantly, their ideas and momentum-come from? How do they rise into the spotlight? They only receive so much attention because they are drawing on popular sentiments; often, they are explicitly trying to divert energy from existing grass-roots movements. So should we put our energy into supporting them, or into building on the momentum that forced them to take radical stances in the first place?

More frequently, we are terrorized into focusing on the electoral spectacle by the prospect of being ruled by the worst possible candidates. “What if he gets into power?” To think that things could get even worse!

But the problem is that the government has so much power in the first place-otherwise, it wouldn’t matter as much who held the reigns. So long as this is the case, there will always be tyrants. This is why it is all the more important that we put our energy into the lasting solution of opposing the power of the state.
But what are the alternatives to democracy?
Consensus

Consensus-based decision-making is already practiced around the globe, from indigenous communities in Latin America and direct action groups in Europe to organic farming cooperatives in Australia. In contrast to representative democracy, the participants take part in the decision-making process on an ongoing basis and exercise real control over their daily lives. Unlike majority-rule democracy, consensus process values the needs and concerns of each individual equally; if one person is unhappy with a resolution, it is everyone’s responsibility to find a new solution that is acceptable to all. Consensus-based decision-making does not demand that any person accept others’ power over her, though it does require that everybody consider everyone else’s needs; what it loses in efficiency it makes up tenfold in freedom and accountability. Instead of asking that people accept leaders or find common cause by homogenizing themselves, proper consensus process integrates everyone into a working whole while allowing each to retain his or her own autonomy.
Autonomy

To be free, you must have control over your immediate surroundings and the basic matters of your life. No one is more qualified than you are to decide how you live; no one should be able to vote on what you do with your time and your potential unless you invite them to. To claim these privileges for yourself and respect them in others is to cultivate autonomy.

Autonomy is not to be confused with so-called independence: in actuality, no one is independent, since our lives all depend on each other. The glamorization of self-sufficiency in competitive society is an underhanded way to accuse those who will not exploit others of being responsible for their own poverty; as such, it is one of the most significant obstacles to building community.

In contrast to this Western mirage, autonomy offers a free interdependence between people who share consensus.

Autonomy is the antithesis of bureaucracy. There is nothing more efficient than people acting on their own initiative as they see fit, and nothing more inefficient than attempting to dictate everyone’s actions from above-that is, unless your fundamental goal is to control other people. Top-down coordination is only necessary when people must be made to do something they would never do of their own accord; likewise, obligatory uniformity, however horizontally it is imposed, can only empower a group by disempowering the individuals who comprise it. Consensus can be as repressive as democracy unless the participants retain their autonomy.

Autonomous individuals can cooperate without agreeing on a shared agenda, so long as everyone benefits from everyone else’s participation. Groups that cooperate thus can contain conflicts and contradictions, just as each of us does individually, and still empower the participants. Let’s leave marching under a single flag to the military.

Finally, autonomy entails self-defense. Autonomous groups have a stake in defending themselves against the encroachments of those who do not recognize their right to self-determination, and in expanding the territory of autonomy and consensus by doing everything in their power to destroy coercive structures.
Topless Federations

Independent autonomous groups can work together in federations without any of them wielding authority. Such a structure sounds utopian, but it can actually be quite practical and efficient. International mail delivery and railway travel both work on this system, to name two examples: while individual postal and transportation systems are internally hierarchical, they all cooperate together to get mail or rail passengers from one nation to another without an ultimate authority being necessary at any point in the process. Similarly, individuals who cannot agree enough to work together within one collective can still coexist in separate groups. For this to work in the long run, of course, we need to instill values of cooperation, consideration, and tolerance in the coming generations-but that’s exactly what we are proposing, and we can hardly do worse at this task than the partisans of capitalism and hierarchy have.
Direct Action

Autonomy necessitates that you act for yourself: that rather than waiting for requests to pass through the established channels only to bog down in paperwork and endless negotiations, establish your own channels instead. This is called direct action. If you want hungry people to have food to eat, don’t just give money to a bureaucratic charity organization-find out where food is going to waste, collect it, and share. If you want affordable housing, don’t try to get the town council to pass a bill-that will take years, while people sleep outside every night; take over abandoned buildings, open them up to the public, and organize groups to defend them when the thugs of the absentee landlords show up. If you want corporations to have less power, don’t petition the politicians they bought to put limits on their own masters-take that power from them yourself. Don’t buy their products, don’t work for them, sabotage their billboards and offices, prevent their meetings from taking place and their merchandise from being delivered. They use similar tactics to exert their power over you, too-it only looks valid because they bought up the laws and values of your society long before you were born.

Don’t wait for permission or leadership from some outside authority, don’t beg some higher power to organize your life for you. Take the initiative!
How to Solve Disagreements without Calling the Authorities

In a social arrangement that is truly in the best interest of each participating individual, the threat of exclusion should be enough to discourage most destructive or disrespectful behavior. Even when it is impossible to avoid, exclusion is certainly a more humanitarian approach than prisons and executions, which corrupt police and judges as much as they embitter criminals. Those who refuse to respect others’ needs, who will not integrate themselves into any community, may find themselves banished from social life-but that is still better than exile in the mental ward or on death row, two of the possibilities awaiting such people today. Violence should only be used by communities in self-defense, not with the smug sense of entitlement with which it is applied by our present injustice system. Unfortunately, in a world governed by force, autonomous consensus-based groups are likely to find themselves at odds with those who do not abide by cooperative or tolerant values; they must be careful not to lose those values themselves in the process of defending them.

Serious disagreements within communities can be solved in many cases by reorganizing or subdividing groups. Often individuals who can’t get along in one social configuration have more success cooperating in another setting or as members of parallel communities. If consensus cannot be reached within a group, that group can split into smaller groups that can achieve it internally-such a thing may be inconvenient and frustrating, but it is better than group decisions ultimately being made by force by those who have the most power. As with individuals and society, so with different collectives: if the benefits of working together outweigh the frustrations, that should be incentive enough for people to sort out their differences. Even drastically dissimilar communities still have it in their best interest to coexist peacefully, and must somehow negotiate ways to achieve this…
Living Without Permission

…that’s the most difficult part, of course. But we’re not talking about just another social system here, we’re talking about a total transformation of human relations-for it will take nothing less to solve the problems our species faces today. Let’s not kid ourselves-until we can achieve this, the violence and strife inherent in conflict-based relations will continue to intensify, and no law or system will be able to protect us. In consensus-based structures, there are no fake solutions, no ways to suppress conflict without resolving it; those who participate in them must learn to coexist without coercion and submission.

The first precious grains of this new world can be found in your friendships and love affairs whenever they are free from power dynamics, whenever cooperation occurs naturally. Imagine those moments expanded to the scale of our entire society-that’s the life that waits beyond democracy.

It may feel like we are separated from that world by an uncrossable chasm, but the wonderful thing about consensus and autonomy is that you don’t have to wait for the government to vote for them-you can practice them right now with the people around you. Put into practice, the virtues of this way of living are clear. Form your own autonomous group, answering to no power but your own, and chase down freedom for yourselves, if your representatives will not do it for you-since they cannot do it for you.
Appendix: A Fable

Three wolves and six goats are discussing what to have for dinner. One courageous goat makes an impassioned case: “We should put it to a vote!” The other goats fear for his life, but surprisingly, the wolves acquiesce. But when everyone is preparing to vote, the wolves take three of the goats aside.

“Vote with us to make the other three goats dinner,” they threaten. “Otherwise, vote or no vote, we’ll eat you.”

The other three goats are shocked by the outcome of the election: a majority, including their comrades, has voted for them to be killed and eaten. They protest in outrage and terror, but the goat who first suggested the vote rebukes them: “Be thankful you live in a democracy! At least we got to have a say in this!”

Oligarchs, Bankers, and Swindlers

Posted on September 6, 2016 by Reid Mukai

Washington’s “New Managers” in Latin America

By James Petras

Source: Dissident Voice

Amid raging corruption, social pathologies and outright political thuggery, a new gang of vassal regimes has taken-over Latin America. The new rulers are strictly recruited as the protégé’s of US financial and banking institutions. Hence the financial press refers to them as the “new managers” – of Wall Street.

The US financial media has once again provided a political cover for the vilest crimes committed by the ‘new managers’ as they launch their offensive against labor and in favor of the foreign and domestic financiers.

To understand the dynamics of the empire’s new vassal managers we will proceed by identifying (1) the illicit power grab (2) the neo-liberal policies they have pursued (3) the impact of their program on the class structure (4) their economic performance and future socio-political perspectives.

Vassals as Managers of Empire

Latin America’s current vassalage elite is of longer and shorter duration.

The regimes of longer duration with a historical legacy of submission, corruption and criminality include Mexico and Colombia where oligarchs , government officials and death squads cohabitate in close association with the US military, business and banking elites.

Over the past decades 100,000 citizens were murdered in Mexico and over 4 million peasants were dispossessed in Colombia. In both regimes over ten million acres of farmland and mining terrain were transferred to US and EU multinationals.

Hundreds of billions of illicit narco earnings were laundered by the Colombian and Mexican oligarchy to their US accounts via private banks.

The current political managers, Peña in Mexico and Santos in Colombia are rapidly de-nationalizing strategic oil and energy sectors, while savaging dynamic social movements – hundreds of students and teachers in Mexico and thousands of peasants and human rights activists in Colombia have been murdered.

The new wave of imperial vassals has seized power throughout most of Latin America with the direct and indirect intervention of the US. In 2009, Honduras President Manuel Zelaya was ousted by a military coup backed by Secretary of State Hillary Clinton. Zelaya’s program of agrarian reform, regional integration (with Venezuela) and constitutional elections was abolished. Zelaya was replaced by a US vassal, Roberto Micheletti who proceeded to murder several hundred landless rural workers and indigenous activists.

Washington moved to organize a constitutional cover by promoting a highly malleable landowner, Porfirio Lobo Sosa to the presidency.

The State Department next ousted Paraguyan President Francisco Lugo who governed between 2008-2012. Lugo promoted a moderate agrarian reform and a centrist regional integration agenda.

With the backing of Secretary of State Clinton, the Paraguayan oligarchy in Congress seized power, fabricated an impeachment decree and ousted President Lugo. He was briefly replaced by Vice President Federico Franco (2012-2013).

In 2013, Washington backed the capital Asuncion’s, notorious crime boss for President, one Horacio Castes – convicted for currency fraud in 1989, drug running in 1990, and most recently (2010) money laundering.

The Honduras and Paraguayan coups established (in miniature) the precedent for a new wave of ‘big country’ political vassals. The State Department moved toward the acceleration of banking takeovers in Brazil, Argentina and Peru.

In rapid succession, between December 2015 and April 2016 vassal managers seized power in Argentina and Brazil. In Argentina millionaire Mauricio Macri ruled by decree, by-passing constitutional legality. Macri fired scores of thousands of public service workers, closed social agencies and appointed judges and prosecutors without Congressional vote. He arbitrarily arrested social movement leaders – violating democratic procedures.

Macri’s Economic and Finance Ministers gained millions of dollars by ‘buying into’ multinational oil companies just prior to handing over private options on public enterprises.

The all-encompassing swindles and fraud carried out by the ‘new managers’ were covered up by the US media,who praised Macri’s professional team.

Moreover, Macri’s economic performance was a disaster. Exorbitant user fees on utilities and transport for consumers and business enterprises, increased three to ten-fold, forcing bankruptcy rates to soar and households to suffer light and gas closures.

Wall Street vulture funds received seven billion dollar payment from Macri’s managers, for defaulted loans purchased for pennies over a dollar, twenty-fold greater then the original lenders.

Data based on standard economic indicators,highlights the worst economic performance in a decade and a half.

Price inflation exceeds 40%; public debt increased by twenty percent in six months. Living standards and employment sharply declined. Growth and investment data was negative. Mismanagement, official corruption, and arbitrary governance did not induce confidence among local small and medium size businesses.

The respectable media, led by the New York Times, the Financial Times, the Wall Street Journal, and the Washington Post falsified every aspect of Macri’s regime. Failed economic policies implemented by bankers turned cabinet ministers were dubbed long-term successes; crude ideologically driven policies promoting foreign investor profiteering were re-invented as business incentives.

Political thugs dismantled and replaced civil service agencies were labelled ‘a new management team’ by the vulgar propaganda scribes of the financial press.

In Brazil, a phony political power grab by Congressional opportunists ousted elected President Dilma Rousseff. She was replaced by a Washinton approved serial swindler and notorious bribe taker, Michel Temer.

The new economic managers were predictably controlled by Wall Street, World Bank and IMF bankers. They rushed measures to slash wages, pensions and other social expenditures, to lower business taxes and privatize the most lucrative public enterprises in transport, infrastructure, landholdings, oil and scores of other activities.

Even as the prostitute press lauded Brazil’s new managers’, prosecutors and judges arrested three newly appointed cabinet ministers for fraud and money laundering. ‘President’ Temer is next in line for prosecution for his role in the mega Petrobras oil contracts scandal for bribes and payola.

The economic agenda by the new managers are not designed to attract new productive investments. Most inflows are short-term speculative ventures. Markets, especially in commodities, show no upward growth, much to the chagrin of the free market technocrats. Industry and commerce are depressed as a result of the decline in consumer credit, employment, and public spending induced by ‘the managers’ austerity policies.

Even as the US and Europe embrace free market austerity, it evokes a continent wide revolt. Nevertheless, Latin America’s wave of vassal regimes remain deeply embedded in decimating the welfare state and pillaging public treasuries led by a narrow elite of bankers and serial swindlers.

Conclusion

As Washington and the prostitute press hail their ‘new managers’ in Latin America, the celebration is abruptly given way to mass rage over corruption and demands for a shift to the political left.

In Brazil, “President” Temer rushes to implement big business measures, as his time in office is limited to weeks not months. His time out of jail is nearing a deadline. His cabinet of ‘technocrats’ prepare their luggage to follow.

Maurico Macri may survive a wave of strikes and protests and finish the year in office. But the plunging economy and pillage of the treasury is leading business to bankruptcy, the middle class to empty bank accounts and the dispossessed to spontaneous mass upheavals.

Washington’s new managers in Latin America cannot cope with an unruly citizenry and a failing free market economy.

Coups have been tried and work for grabbing power but do not establish effective rulership. Political shift to the right are gyrating out of Washington’s orbit and find no new counter-balance in the break-up of the European Union.

Vassal capitalist takeovers in Latin America generated publicist anesthesia and Wall Street euphoria; only to be rudely shocked to reality by economic pathologies.

Washington and Wall Street and their Latin America managers sought a false reality of unrestrained profits and pillaged wealth. The reality principle now forces them to recognize that their failures are inducing rage today and uprisings tomorrow.

James Petras is author of The End of the Republic and the Delusion of Empire, Extractive Imperialism in the Americas: Capitalism’s New Frontier (with Henry Veltmeyer), and The Politics of Empire: The US, Israel and the Middle East. Read other articles by James, or visit James’s website.

SMARTPHONES, SOCIAL MEDIA AND SLEEP: THE INVISIBLE DANGERS OF OUR 24/7 CULTURE

Posted on July 31, 2016 by Reid Mukai

By Martijn Schirp

Source: High Existence

If there is one book to read about our addictions to work, phones, consumption, and the current state of capitalism, it’s 24/7: Late Capitalism and the Ends of Sleep by Jonathan Crary, a professor of Modern Art & Theory at Columbia University. Crary argues that sleep is a standing affront to capitalism and while that seems grim, it highlights the very real dark sides of always having glowing LED screens clutched in our hands.

Technology has ushered us into a 24/7 state: we live in a world that never stops producing and is infinitely connected. We have digital worlds in our pockets, and we carry our phones and screens everywhere, feeding our dopamine addictions when we’re bored or lonely, cradling us before bed with endless scrolls of news and waking us up with notifications and emails.

The barrier between work and home life has disappeared, and most professionals are able to and choose to continue working all hours of the day in an increasingly competitive, winner-take-all environment.

Most of our time then, is either spent working or consuming (the upside of working so much is money, which is then used to consume): food, drugs, shopping, films, Youtube videos, Instagram feeds, news articles, updates from friends — even socializing-time has been reduced to a passive “Netflix & Chill”.

There are now very few significant interludes of human existence (with the colossal expectation of sleep) that have not been penetrated and taken over as work time, consumption time, or marketing time.

The social-world and the work-world are both digitized, which makes it increasingly difficult to distinguish between the two, and beyond the pop-ups and video ads, individuals have become their own marketers. Building a “personal brand” as a living is not uncommon.

It is only recently that the elaboration, the modeling of one’s personal and social identity, has been reorganized to conform to the uninterrupted operation of markets, information networks, and other systems. A 24/7 environment has the semblance of a social world, but it is actually a non-social model of machinic performance and a suspension of living that does not disclose the human cost required to sustain its effectiveness.

The average North American adult “now sleeps approximately six and a half hours a night, an erosion from eight hours a generation ago, and down from ten hours in the early twentieth century,” and what suffers most from this lack of sleep is our innate ability to dream. Most people tend to forget or don’t even think about their dreams, much less their extraordinary ability to control them. What is frightening about this is the prevalent attitude of accepting the current state of reality as it is:

The idea of technological change as quasi-autonomous, driven by some process of autopoiesis or self-organization, allows many aspects of contemporary social reality to be accepted as necessary, unalterable circumstances, akin to facts of nature. In the false placement of today’s most visible products and devices within an explanatory lineage that includes the wheel, the pointed arch, moveable type, and so forth, there is a concealment of the most important techniques invented in the last 150 years: the various systems for the management and control of human beings.

What may be the most important fact to remember: Nothing must be as it is. Here are a three ways to escape the never-ending 24/7 state:

Unplug Your Phone & Plug Into Your Imagination

Break your cell phone habit. The dopamine addiction is real. I keep my phone in a Faraday pouch, which blocks signals to my phone and keeps me to my rule of no cell phone or screen use one hour prior to sleeping and one hour after waking.

As “visual and auditory ‘content’ is most often ephemeral, interchangeable material that in addition to its commodity status, circulates to habituate and validate one’s immersion in the exigences of twenty-first-century capitalism,” it is important to focus on the power of our own imagination. The hierarchal and algorithm-driven fields of social media and newsfeeds tend to serve us things we already know or like, and keep us wanting.

Instead, we can explore the limitless field of our imagination. Write down your dreams in the morning and use them as a vehicle for self-exploration, or venture into lucid dreaming to manifest your own desires or to explore creative pursuits. And yet for most of us, when walking, during our daily commute, even sitting on the toilet or in any moment where it’s just us and our thoughts, we turn to our cell phones for comfort, to fill the silence:

One of the forms of disempowerment within 24/7 environments is the incapacitation of daydream or of any mode of absent-minded introspection that would otherwise occur in intervals of slow or vacant time.

Even when socializing with friends, it’s a common habit to check our phones again and again. I’ve found that when one person does this, it enables others:if I see someone sitting across from me at a dinner checking their Instagram feed, I’ll feel less guilty about doing the same. Make it can stop with you — turn off your phone.

Reevaluate Your Drug Habits & Addictions

Beyond digital dopamine, are you addicted to caffeine, sugar, alcohol, adderall, cocaine, Ambien, Lexapro, vicodin, etc., etc.? We live in a self-selecting society, where some drugs are perfectly acceptable as long as they are prescribed by a doctor and other drugs are deemed dangerous. I used to babysit for an eight-year-old who was fed Ritalin daily for his ADHD, and then at night, had to take a tranquilizer to help him fall asleep. He was speedballing throughout his childhood, and I’ve met others who had the same experience only to question the impact of these drugs on their personality and life-path.

There is a multiplication of the physical or psychological states for which new drugs are developed and then promoted as effective and obligatory treatments. As with digital devices and services, there is a fabrication of pseudo-necessities, or deficiencies for which new commodities are essential solutions… Over the last two decades, a growing range of emotional states have been increasingly pathologized in order to create vast new markets for previously unneeded products. The fluctuating textures of human affect and emotion that are only imprecisely suggested by the notions of shyness, anxiety, variable sexual desire, distraction, or sadness have been falsely converted into medical disorders to be targeted by hugely profitable drugs. Of the many links between the use of psychotropic drugs and communication devices, one is their parallel products of forms of social compliance.

Ritalin, adderall (and cocaine) not only make the takers compliant but fueled to tackle the 24/7 lifestyle, deadening empathy, increasing competitiveness and perhaps is linked to “destructive delusions about performance and self-aggrandizement”.

While methamphetamines are regularly fed to children, psychedelic drugs tend to be demonized as extreme and dangerous. Yet, refreshingly, there are organizations now like the Multidisciplinary Association of Psychedelic Studies (MAPS) and other studies looking into how psychedelics can not only treat addictions, anxiety, and disorders, but also how psychedelics can expand consciousness and leave lasting personality changes for the better.

Find Your Passion & Connect With Real Life Communities

Crary argues that “whatever remaining pockets of everyday life are not directed toward quantitative or acquisitive ends, or cannot be adapted to telematic participation, tend to deteriorate in esteem and desirability.” Our tendency to tie our social worth to digital networks takes the saying “if a tree falls in a forest and nobody is around to hear it, does it make a sound?” and turns it into “if you do something fun and meaningful and don’t post it to social media, does it matter?”

But those meaningful moments in real life do matter, as does having a strong community to participate in. After all, addictions are a result mostly of isolation and bad environments:

As stated earlier: it is much easier to fold to the insidious trap of looking at your cell phone or constantly working if the person across from you does so first. Find your passion beyond the screen. Find your source of dopamine, what drives you, what engages you and makes you want to get up every day.

Finding a real community centered around a meaningful activity can help tremendously. For me, rock climbing is a meditative activity that requires focus and attention, and is anchored in a community of people who are invested in your success as much as they are in their own. The nature of the sport is so individual because each person is unique; climbing is a niche that carves out time for people to participate in life without any social rules and concepts of winning over another. Climbing outdoors is a way to be connected to nature and to just hang out with friends.

I just returned from a week in New York City, the city that never sleeps, the capitol of the 24/7 world, and it took me two weeks just to be able to find the time to sit down and write this. It is not easy to accept the bleak claims in Crary’s book because it would be admitting our own addictions and how we play into this non-stop state. It’s just as hard to look away from our screens, but you can. Tonight, don’t put your phone or laptop into “sleep mode” — turn them off, and pay attention to your own dreams.

Further Study:

24/7: Late Capitalism and the Ends of Sleep by Jonathan Crary

24/7: Late Capitalism and the Ends of Sleep explores some of the ruinous consequences of the expanding non-stop processes of twenty-first-century capitalism. The marketplace now operates through every hour of the clock, pushing us into constant activity and eroding forms of community and political expression, damaging the fabric of everyday life.

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After the Crash

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

Tag Archives: capitalism