Global capital is producing it’s own grave-diggers

Karl Marx is at his most prophetic and poetic when writing about the big contradiction of capitalism:

What the bourgeoisie, therefore, produces, above all, is its own grave-diggers.

or

a society that has conjured up such gigantic means of production and exchange, is like the sorcerer, who is no longer able to control the power of the nether world whom he has called up by his spells.

Marx was no doubt overly optimistic – and simplistic – in his thinking that capitalism, by creating an impoverished class of people, will lead to that group organising, rising up and overthrowing the system to create something new and better.

But if the last few years have shown anything (and I’m talking about Brexit and Trump, yes, but also the rise of European far right parties and religious extremism) it is that global capitalism has created anger and discontent that cannot easily be controlled.

 

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Can giving people everyday power help stem the rise of reactionary politics?

Economic powerlessness is fuelling discontent and the rise of reactionary politics of which Trump’s election is the latest manifestation. The causes being cited are big— globalisation, neoliberalism, immigration — but I wonder if the solution is to think small, to give people more power over the things in the economy that affect their lives noticeably and directly on a daily basis.
trump-rally

Just a few days ago, the apparently remarkable happened: Donald Trump was elected President of the United States. Or at least it would have been remarkable if something similar hadn’t preceded it in the United Kingdom a few months earlier: the vote to leave the European Union.

Now, everywhere you turn, people are explaining why it happened, explaining that the rise of right wing populism comes down to the large numbers of people who feel disconnected from the economy, out of control of key parts of their lives and lacking in opportunities to prosper.

The left behinds

Take the UK to start with, where the narrative is more established.

Theresa May, on becoming Prime Minister, gave a speech on the inequalities and injustices that are present in Britain — ones based on race, class, ethnicity, geography, and so on. The big issue, she said, is to ‘give people control over things that matter to them’ (their housing, their work, their kids’ education) and create a ‘Britain that works for all’.

Shortly after that, the Joseph Rowntree Foundation published an in-depth report on the people who voted for Brexit, characterising them as those who had been ‘left behind’ — primarily people who lack the skills and opportunities to progress and prosper. And more recently the left-wing think tank the New Economic Foundation re-branded itself as a campaign to ‘build a new economy where people really take control.’

Over in the US the same points are being made. Bronwen Maddox puts it down, like many, to the anger of largely white Americans who feel left behind by an economy that offers them only stagnating wages and no opportunities. Alongside the significant number of people who didn’t vote at all, they were a big cause of Trump’s victory.

It’s no surprise that Michael Moore’s ‘Five reasons why Trump will win’ is now being widely cited for it’s accuracy. As he put it:

From Green Bay to Pittsburgh, this, my friends, is the middle of England — broken, depressed, struggling, the smokestacks strewn across the countryside with the carcass of what we use to call the Middle Class. Angry, embittered working (and nonworking) people who were lied to by the trickle-down of Reagan and abandoned by Democrats who still try to talk a good line but are really just looking forward to rub one out with a lobbyist from Goldman Sachs who’ll write them nice big check before leaving the room. What happened in the UK with Brexit is going to happen here.These are just examples of many instances of a new discourse that has emerged around the need for an economy that gives people control and takes everyone with them.

The first notable thing about this, I think, is that it has come so late!

Inequality has been on the rise for decades. Researchers, from academics to the World Bank, have been debating the ‘losers of globalisation’ thesis for decades, which holds that the rise of European far right parties, the increasing social conservatism manifested in the like of the Tea Party and Trump in the US, and for that matter the attraction to fundamentalist religious politics the world over, are all symptoms of economic inequalities that lead to some people lacking control, voice perceiving unfairness and finding an answer in a reactionary politics that aims to hand back power to ‘their’ people.

There are complexities and nuances to the debate on this idea, as Cass Mudde who has been studying this area for decades, wrote in the Huffington Post recently about Brexit, and pointed out in relation to the Trump vote too.

Nevertheless, Brexit was in some way an ‘event’ as Alain Badiou sometimes uses it: an occurrence that reveals some of the underlying truths that had been hitherto obscured (see his ‘Politics as a Truth Procedure’, in Metapolitics, 2005).

Global power

If part of the cause of the rise of more reactionary sentiments we see is the powerlessness that people feel in the global economy, then perhaps part of the solution is to find ways for people to have more power over it.

This sounds like a big ask. The ‘economy’ is the sum-total of billions of interactions and transactions. And in a market economy, as we have seen time and time again, attempts by governments or economists or traders to understand the dynamics of the economy, much less direct it, often fail.
Deeper levels of government intervention might offer an alternative way to reign the economy, in but it won’t necessarily provide people other than politicians with any power in the economy. In other words, if people feel powerless in the economy, attempts at the macro level to give them power are probably not a compelling solution.

Everyday power

However, while the economy is big, the powerlessness experienced by people is every day. It’s the feeling that no matter how hard you work and save, you’ll never get on the housing market. Or that the decisions made by your boss are stupid and make it harder for you to do your job. Or that you haven’t got the time to get better qualifications or do something you would enjoy because you’re so busy working and looking after the kids. Or that you end up travelling to do your shopping or buying everything online because your local high street is a parade of bookies and takeaways.

So perhaps rather than concentrating on the macro we should find ways to give people more control over the everyday. If people can control and have a voice over their workplace, the local housing market or what happens on their high street, for example, then the feeling of powerlessness may be limited. And if people had ownership of the assets and enterprises that generated profit — their workplace or local commercial developments for example — then that would be a step toward reducing the inequalities of wealth and opportunity that drive the disaffection.

This is not to say that giving people more power over the everyday is the entire solution — inequality plays a big role in driving discontent and narrowing that will require other actions too; likewise, questions about the movement of capital and labour need to be asked and answered in order to affect some of the global economic trends.

But alongside these, perhaps an important way to stem the rise of anti-globalisation reactionary politics is to introduce more ways for people to have meaningful control over portions of it, and it is everyday control that can deliver that best. This means giving workers, customers, local people a say; it means more co-ops and community owned assets; it means new ways to give people a vote on local economic issues.

Just as James C Scott has written about the everyday resistance by people who are marginalised and dominated by others, often unseen by their oppressors, so we can talk about an everyday power that people can assume in order to bring elements of the economy under control (eg, his Domination and the Arts of Resistance, 1990).

There’s no lack of experiments in co-operative and common ownership. People have been doing this stuff for decades — centuries in fact — but always at the margins. The issue is not what precise mechanisms can give people ownership and control over the parts of the economy that affect them. There are plenty to choose from.

The issue is will, both political will an wider recognition of how it can make a difference.

If we want to see these approaches spread more widely then they need support — with rhetoric from public voices, with a strategy to help them spread, and with practical action — to lift them from the margins, from isolated examples, to a central way to give people everyday power in the economy.

Marx on globalisation

Reading through The Communist Manifesto, it’s interesting to see how, in 1848, Marx and Engels saw globalisation and warn of the kind of role the IMF and World Bank will come to play well over 100 years later.

The need of a constantly expanding market for its products chases the bourgeoisie over the whole surface of the globe. It must nestle everywhere, settle everywhere, establish connexions everywhere.

It compels all nations, on the pain if extinction, to adopt the bourgeois mode of production. . . In one word, it creates a world after its own image.