Tag: Culture

“Happy Mother’s Day” in many countries in the world. Hopefully you did not have to prepare a hormone-laden turkey dinner for eleven as in Rockwell’s “Freedom from Want” painting. I’m not an art critic, so no problem with his Thomas Kinkade style, but I never liked the composition of the painting, and now I pretty much hate it–it’s unchallenging paternalism, the grins, particularly of the younger men, the bourgeois crystal, linen, “silvah,” and china, unh-unh–it did not strike me as, shall we say, reflective of the seriousness of the challenge of resolving hunger in most of the world, or even of “coming out of” the Depression in the U.S. with a fledgling of a welfare state. What an incredible cultural missed opportunity to educate Amurrricans. On the other hand, we have to know our fights, and “our” rights will be met or unmet on tables both alike and unlike this one, and maybe we should suppose that those young men might indeed be overjoyed with the first feast they have had ever or in a long time. IMHO, best not to get too picky with our potential political allies in such matters. So, Norman, if you’re up there, hope you don’t mind my imaginative doctorin’; you did some good popularizing work on human decency, but in this case, thanks for nothing. I sort of love that, according to the most trusted name in news, in 1948 you voted for another Norman, Thomas, but you soon fell off that wagon (and by voting for him you in a tiny way almost helped throw the election to another Thomas, Dewey, and because I am a pragmatist on the left wing of the possible, I would not have liked to see that happen). I will not be holding any candles in your late afternoon-glow honor.

I will try to be at least a little more pro-system change in this diary than a Rockwell painting. This has turned into a socialized Mother’s Day wish directed equally to men and women–not to deprive mothers of deserved praise but in hope of one day achieving a world that will bring all women, and children and men too, freedom from want and fear, if not an occasional huge Butterball. If we want to achieve such a world we must first recognize the clear moral justification for it, something Rockwell completely missed, undoubtedly on purpose, and for that he is morally accountable in my accounting. This moral justification is the underpinning for “rights,” not hoped-for Thanksgiving Day bounty. However, “visualizing” our rights to freedom from want and fear, while incredibly important, is obviously not the same thing as “achieving” it. This diary is also about pursuing the most efficient and peaceful path to such a world. To be as efficient and peaceful as possible on the journey to a just and loving world, we need to know our fights as well as our rights. As many people as possible need to learn about humane “cat herding.”

I hesitated (not really) to raise this confusing cat-laden subject at a website that devotes a lot of cyberspace to cute kitty stories, and they are adorable, concerned that I would be rebutted with expertise about actual cat behavior, glorious traits, etc. In all seriousness, at the outset I do want to disclaim any intent to talk down to anyone, but especially the poor and their allies, by using this soon to be extremely tiresome cat herding motif, which will go on for several paragraphs and then abruptly end, I promise. It is just an illustrative tool. Please do not think that I think that any human beings, even the fat cats running our world, are actually less than full human beings and somehow lower forms of life, such as cats. That is not at all what I am trying to suggest. This diary will be clunky from start to finish, but it is with good intent, and not intended to disparage anyone by suggesting that I think any human beings are literally cats or “subhuman.”

Nor do I want to promote a “vanguard” approach to cat herding. I certainly do not mean to suggest that “the masses” are stupid, waiting around for a free turkey dinner, or even in need of external or hierarchical leadership. Rather, as I just stated in the above italicized sentence, “As many people as possible need to learn about humane ‘cat herding.'” Capital’s mercenaries, themselves the dominant cats in my illustration, are already herding us around with their sharp teeth and claws away from the world’s sustainable buffet table, which is derived from our rightful land. To defend ourselves and future humans justly and lovingly, we must learn to fight back efficiently while recognizing the inhumane but still all too human predilection for tribalism and susceptibility to the exploitative divisive tactics of the right.

I am endorsing and promoting the full democratization of cat herding. When we all become cat herders, the mercenaries will themselves be herded, if not declawed, and we will rise to our best non-Rockwellian expression of our inherent worth and beauty as human beings in full possession of HUMAN rights, not cat rights. And the only cats left will be the 1% or less, that’s right, the fat cats. All on the left have a role to play in deeply democratic cat herding. As much as possible, we all should become our leaders. We each, IMHO, have to figure out our most effective leadership role on one or more of the fronts against capital.

Women, whether they are mothers or not, often have been and still are forced to herd most of the cats. This typically reflects a desperate and unfair state of affairs antithetical to socialism, both in terms of the need for cat herding to begin with and in terms of the involuntary roles of women. Again, I am not advocating a vanguard of cat herders, whether composed of women or some secret society of enlightened cat herders. Certainly, if there is a need for cat herding, supplying this need should be equally done by men and women. However, I do believe that on the long journey to global deep democracy massive amounts of cat herding will be required and that when conscious united species beings arise with insistence to demand our HUMAN rights, most will naturally become cat herders wanting to make a positive difference in one way or another. In winning a global deep democratic revolution this special skill can at least partially be redeployed from internal nuclear family survival to external human family survival. Perhaps more women than men will in fact tend to lead the female and male “cats” of the world to “unite” and demand true freedom with full HUMAN rights.

Solidarity requires that beings formerly acting more like cats learn to cooperate in order that we may collectively lose our “chains” (Marx’s word). While “chains” is still an apt metaphor for the restraints on billions of women and other humans around the world, probably a better metaphor in many places is “the silver-inlaid concrete” of the paternalistic institutions imposed on us by the racist white males who have run our world for millennia, wrote the U.S. Constitution, and have since developed and imposed a system of global neoliberalism. So, let’s go with that. “Concrete,” as I use it, is something of a play on the word as used by Herbert Marcuse when he was giving a talk in 1966 about his late friend Paul Baran:

I would like to discuss the topic assigned to me by first dealing with Paul Baran’s critique of the social sciences. In his critique of the social sciences he emphasized the dialectical element in the Marxian method. The sentence he liked to quote again and again was “the truth is the whole.” To him it was a revolutionary principle of thought, because it broke with the fetishism and reification, with the fallacy of misplaced concreteness, prevalent in the social sciences, a pseudo-empiricism which in his view tended to make the objectivity of the social sciences a vehicle of apologetics and a defense of the status quo. Baran defined this dialectical principle negatively and I will read to you the definition, the short definition, he gives in “The Commitment of the Intellectual”: “The principle ‘the truth is the whole’-to use an expression of Hegel-carries with it, in turn, the inescapable necessity of refusing to accept as a datum or to treat as immune from analysis, any single part of the whole.”

I would like to supplement this negative definition by a positive one to the effect that in and for the social sciences every particular phenomenon, every particular condition, every particular trend, in a given society must be analyzed and evaluated in terms of its relations to the whole, i.e., to the established social order. Isolated from this whole the respective phenomenon, condition, or trend remains a false, at least incomplete, and inconclusive datum concealing rather than revealing its true place and function in the social order. The social order itself, the social order as a concrete whole, is determined and defined for Baran following Marx by the material process of social reproduction and by the hierarchy of functions and values established in this social process of production. But the concrete relation between any particular fact, datum, condition, or trend, on the one side, and the whole social order, on the other, is never a direct and immediate one. It is always established through various intermediate factors, agencies, and powers, among them psychological factors, the family as agent of society, the mass media, language, images prevalent in a society, and so forth.

(Footnote omitted.)

In politically but not economically “democratic” nation states, we are supposed to make-believe that the silver-inlaid concrete of the paternalistic institutions all around us are sufficiently malleable to be in our best interests; and that we can “participate” on an equal footing in national or sub-national elections, and maybe even national or sub-national court proceedings now and then, and these institutions can somehow be conformed to “our” satisfaction, consistent with free market supremacy of course. All this deception is intended to ensure that “the gold” of the world stays with the fat cats, and that the workplaces and fields of the world are producing that “gold” and not the gold of grains for hungry mouths to feed and other useful things.    

No, “Brother Francisco,” aka Galtisalie, did not get into the bad acid again. I do tend to mix and match my metaphors like unto a tie-dye shirt. (“You think,” the generous manage to chuckle.) Again, I did not intend to make this a “Mother’s Day” message at all. I, a privileged male, have no qualifications to address women of the Deep South of the U.S., where I live, on Mother’s Day or any other day, much less the women of the world. But I am going to try anyway to address women as well as men, crummy metaphors and all. While I am hopeful that men in general will become truly free leaders deserving of the words in the revolutionary future, I know enough to doubt that men generally have the best stuff “to lead” our world any longer, and I am begging women of the left to error on the side of democratically taking over elective and other leadership positions before it is too late. I am not pandering, or giving up my own right to vote and otherwise participate in the forms available to me in these flawed institutions. I simply have the honesty to admit that men have messed up the world big time, so I reject on the basis of abundant evidence any paternalistic mindset as a qualification for leadership and look for leadership far outside of that paradigm. While I am not asking for a substitution of maternalism for paternalism, “far outside” of paternalism points me in the direction of the hearts and minds of women of the left.

I am definitely not trying to say I can tell women of the left what their priorities should be, as concerns for instance, the relative weight any or all should give to the class struggle versus “women’s” struggles. I know from Ralph Ellison’s Invisible Man that it is unfair for “white people,” even well-meaning white people of the left, to seek to impose a world view on African Americans. Similarly, it is unfair for me, a male, to seek to impose a world view on females–on this or any other day of the year. When I say, “know our rights and our fights,” I am not trying to pre-determine the rights and the fights that are most important to you. For one woman at any point in time, the most important right may be the right not to be attacked or beaten by an abusive person, for another it may be the right to reproductive freedom. But, whatever your most important of our rights, you and I must know how to build unity to assure that they and hence we are protected. So, I hope that this diary will, without seeming to dictate “rights and fights,” help to identify “fronts” where the rights and fights most important to you, whatever they are, may be vindicated.  

I certainly did not intend to talk to my comrades about cats. I am not at all suggesting that cats disprove dialectical materialism. Rather, “they,” (i.e., the cats a narrow “we” in the “wealthy” pet-keeping and powerful, typically northern, portions of the world, such as the Deep South of the U.S., typically think of when “we” think of cats, i.e., puddy tats which are well-fed and domesticated), seem to have a lot of priorities that are not measurable in caloric intake. (They do not truly need to eat Tweety, if you will–head spinning, stay with cat motif and away from birds.) While greedy capital runs the human world, focusing on the emotion of fear, in the “they” cat world pride and aloofness seems to be dominant.

My cat-related thesis begins first with the observation that because humans who reach high levels of capitalist power, be it in the, now transnational, “business world” or in the silver-inlaid concrete institutions that serve capital, be they the true fat cats or merely their handsome mercenary cats, do not fear where their next meal is coming from, when they are not purely motivated by greed at the behest of capital at their best tend to behave like well-fed spoiled-rotten self-centered cats. They use the walls of the halls of the silver-inlaid concrete institutions as posts to scratch their claws. Second, billions of hungry cats around the world are in a severely weakened and fearful state, and perhaps a billion or two more are comparably just enough more comfortable to still be extremely fearful of losing the extra that is “theirs.” These combined billions are unlikely to depose the cat powers that be, at least without a “united” effort, which these institutions are designed to prevent; so they need to build their own new institutions as much as possible, both locally where they live and globally to unite and self-humanize, with full HUMAN rights, cats everywhere. IMHO, the world-wide cat-human revolution primarily needs to take place on the ground level, wherever we can put our paws on the actual earth, and at the international level, where the silver-inlaid concrete is not quite completely dried. Third, because even ideally “conscious” masses of cat-humans cannot have full access and control of the earth and its resources without deeply changing national and sub-national institutions which undercut deep local and global democracy, and because we have to survive during a long revolution for there to be a successful revolution, we must continue to participate and in fact try to take over the very institutions that are most rigid so that we can eventually, somehow, someway, fundamentally change them to the extent they deserve to continue in existence.  

For humanity, penned in by oppressive and repressive capitalist institutions, to accomplish great things for itself by all appearances will require great skill at cat herding. Being herded is against the nature of cats. The most archetypal domesticated felines are the least cooperative. Some well-fed cats perhaps can be made to cooperate if they do not realize they are being herded and can instead receive particularly tasty warm milk or stroking, but generally speaking, well-fed cats could not give a flip about where a well-meaning human wants them to go. Once in a while, however, through enormous effort and skill, all the necessary herding takes place to present a quorum or win an election and thereby accomplish something for some of the rest of the cat-human world.

The temptation on the left has sometimes been simply to call all of this faux democratic quorum-seeking, electioneering, and judge-justice appointment-seeking out for all of the bullshit that it is, because out there, outside the halls of power, billions of cats are not well-fed, and we cannot wait on behalf of the hungry, that is not our right. While I understand this, I do not think that we (the broader and inclusive non-fat cat “we”) can avoid cat-herding. Thankfully, with anarcho-socialism at the base of my ideal world, and even today in some places, we can potentially say, “screw you fat cats” to a limited degree and build our own new truly democratic and non-autocratic institutions of cooperation. But the fat cats do not want these oases of freedom to exist. So, in order to get to build most of our cooperatives, etc., we are going to have to have a “revolution” by most of the non-fat cats. And, that revolution will involve all manner of cat herding, not only of the proletariat cat-humans but also of the fat cats themselves, as well as the robust cats who form the mercenaries protecting the fat cats, as well as the not currently starving but fearful cats who form the bulk of the population in the so-called developed world, where they have civil and political rights entitling them to vote on the mercenaries.    

          “Quis custodiet ipsos custodes?” (Who watches the watchers) Juvenal

Recently, a US rancher with unfortunate racist and fascist tendencies came to the attention of US media with unfortunate consequences but an interesting discourse path. I won’t repeat those issues here except to note that the concerns on which this dispute hinged were issues of common-pool resources. Those are publicly owned assets used by that rancher under a contractual agreement to pay for those property rights to the tune of $1 million. In this case the rancher refused on anachronistic ideological grounds to pay those fees with the contradictory premise that his citizenship beliefs were historically special and autonomously sovereign and therefore exempt from the obligations to his original contract. The Rancher was first lionized by conservative media as a hero resisting an “overreaching” oppressive federal state by privileging the authority of the local state but at this moment in the dispute and due to various public statements and further investigation is now seen as more of a pariah engaged in social banditry. The rancher was contesting issues of exclusion or exclusivity especially in terms of the right to claim rents owed for the contract with the Bureau of Land Management. As Ellickson (1991) has noted, much of the issues are less about land than they are about negotiation as constituitive communication or the social construction of rights.

The right to the city is not the right to the country much as libertarianism has no clear boundaries to what counts as wealth. In the case of Western grazing rights, matters of land and domain become more complicated just as eminence gains greater value as demographic values become less symmetrical. What is being contested are environmental resource rights which as ecological crisis shows us is non-excludable, however, they become reified and therefore excludable in the space of judicial discourse.

There is a line of thinking that leads to Lefebvre and his notion of the “right to the city” as the right that includes and combines all rights. This right is not a matter of access to city spaces (although we should not underestimate specific struggles for free access to parks, etc.), it is not simply a matter of being able to have your own house and the assets that are needed to support your own life, it is something which includes all those demands but also goes beyond them by creating a higher level of the commons. For Lefebvre the right to the city is the right to create the city as a collective work of art. The city, thus, can be produced through encounters that make room for new meanings, new values, new dreams, new collective experiences. And this is indeed a way to transcend pure utility, a way to see commons beyond the utilitarian horizon

This may be an example of what Massimo De Angelis calls a “new enclosure” in that its virtual capital value as mediated political/social capital and its land rent value while connected contain differing versions of capital formation particularly in the differences among use and exchange values. In this Nevada case most recently discussed, the adjudication of self-management for the common-property regime breaks down as competing ideological interests appropriate the message of cultural capital whether for anti-statist activism under some fictive militia meme, or main-stream media corporations looking to procure higher ratings from some core constituency in a low-information audience of reactionaries. The fissures in this discourse have emerged only recently as the character representations of the rancher’s own history have become known. Any possibility of creating a “higher level of the commons” available as a common-property regime defined democratically only an hour’s drive from Las Vegas seems bleak at best given the levels of political and social capital contesting for dominance and using a variety of social media.

Common-pool resources may be owned by national, regional or local governments as public goods, by communal groups as common property resources, or by private individuals or corporations as private goods. When they are owned by no one, they are used as open access resources. Having observed a number of common pool resources throughout the world, Elinor Ostrom noticed that a number of them are governed by common property regimes – arrangements different from private property or state administration – based on self-management by a local community. Her observations contradict claims that common-pool resources should be privatized or else face destruction in the long run due to collective action problems leading to the overuse of the core resource.

Many variations of this have been discussed here before in terms of alternative organizational arrangements: collectives, worker-ownership of firms, and cooperatives.

Massimo De Angelis: My interest in the commons is grounded in a desire for the conditions necessary to promote social justice, sustainability, and happy lives for all. As simple as that. These are topics addressed by a large variety of social movements across the world that neither states nor markets have been able to tackle, and for good reasons. State policies in support of capitalist growth are policies that create just the opposite conditions of those we seek, since they promote the working of capitalist markets. The latter in turn reproduce socio-economic injustices and hierarchical divisions of power, environmental catastrophes and stressed-out and alienated lives. Especially against the background of the many crises that we are facing today-starting from the recent global economic crisis, and moving to the energy and food crises, and the associated environmental crisis-thinking and practicing the commons becomes particularly urgent….

The discourse on the commons relates to Marxist thinking in different ways. In the first place, there is the question of interpreting Marx’s theory of primitive accumulation. In one of the final chapters of volume one of Capital, Marx discusses the process of expropriation and dispossession of commoners, which he refers to as “primitive accumulation,” understood as the process that creates the precondition of capitalist development by separating people from their means of production. In sixteenth- to eighteenth-century England, this process became known as “enclosure”-the enclosure of common land by the landed nobility in order to use the land for wool production. The commons in these times, however, formed an essential basis for the livelihood of communities. They were fundamental elements for people’s reproduction, and this was the case not only in Britain, but all around the world. People had access to the forest to collect wood, which was crucial for cooking, for heating, for a variety of things. They also had access to common grassland to graze their own livestock. The process of enclosure meant fencing off those areas to prevent people from having access to these common resources. This contributed to mass poverty among the commoners, to mass migration and mass criminalization, especially of the migrants. These processes are pretty much the same today all over the world. Back then, this process created on the one hand the modern proletariat, with a high dependence on the wage for its reproduction, and the accumulation of capital necessary to fuel the industrial revolution on the other.

Marx has shown how, historically, primitive accumulation was a precondition of capitalist development. One of the key problems of the subsequent Marxist interpretations of primitive accumulation, however, is the meaning of “precondition.” The dominant understanding within the Marxist literature-apart from a few exceptions like Rosa Luxemburg – has always involved considering primitive accumulation as a precondition fixed in time: dispossession happens before capitalist accumulation takes place. After that, capitalist accumulation can proceed, exploiting people perhaps, but with no need to enclose commons since these enclosures have already been established. From the 1980s onwards, the profound limitations of this interpretation became obvious. Neoliberalism was rampaging around the world as an instrument of global capital. Structural adjustment policies, imposed by the IMF (International Monetary Fund), were promoting enclosures of “commons” everywhere: from community land and water resources to entitlements, to welfare benefits and education; from urban spaces subject to new pro-market urban design and developments to rural livelihoods threatened by the “externalities” of environmentally damaging industries, to development projects providing energy infrastructures to the export processing zones. These are the processes referred to by the group Midnight Notes Collective as “new enclosures.”...

Furthermore, it is important to note that the problem of the commons cannot be simply described as a question of self-interest versus common interests. Often, the key problem is how individual interests can be articulated in such a way as to constitute common interests. This is the question of commoning and of community formation, a big issue that leads to many open questions. Within Marxism, there is generally a standard way to consider the question of common interests: these are given by the “objective” conditions in which the “working class” finds itself vis-à-vis capital as the class of the exploited. A big limitation of this standard interpretation is that “objectivity” is always an inter-subjective agreement. The working class itself is fragmented into a hierarchy of powers, often in conflicts of interest with one another, conflicts materially reproduced by the workings of the market. This means that common interests cannot be postulated, they can only be constructed. Link The Commoner.org

The Commons tragedy is a myth in the 21st Century and embodied in this dispute, with the most bizarre elements and participants ranging from sinophobic conspiracy theories to the militaristic fetishism of apocalyptic end-times enthusiasts

As Karl Marx wrote, nature requires long cycles of birth, development and regeneration, but capitalism requires short-term returns.

“[T]he entire spirit of capitalist production, which is oriented towards the most immediate monetary profits, stands in contradiction to agriculture, which has to concern itself with the whole gamut of permanent conditions of life required by the chain of human generations. A striking illustration of this is furnished by the forests, which are only rarely managed in a way more or less corresponding to the interests of society as a whole …” (Marx 1998: 611n)

In the current situation, a microcosm of the historical land disputes that have defined the US, all we are left with his a series of conflicts that while interesting from a law enforcement perspective, contribute nothing to the commons or community discourse necessary for a modern democracy. Depending on the regime in Washington DC, the environment is a contestable terrain for stewardship labeled variously as exploitation or wise-use. In the role of a tragic actor, an older man whose violation of law and a legal contract has been manipulated and appropriated by a host of interests we are left with a parody of the commons where the rancher cannot withhold anything and the state is paralyzed by low-information thresholds, while trust and reciprocity come from the barrels of firearms, truly The Comedy of the Commons

Introductory Note: As background for this diary, it might be helpful to read Geminijen’s excellent and balanced diary from a few weeks ago, Anti-Capitalist Meetup: Fagor Goes Bankrupt – Trouble in Camelot, which discusses one of the world’s most important cooperative movements, founded by a do-gooder Catholic priest. The subject of the instant diary also involves cooperatives, but as will be apparent, much more.

I am biased but to me, “Prout,” which stands for “Progressive Utilization Theory,” is a lovely theory of progressive socialism we all should study, learn from, and consider adopting as part of our praxis and our goals for humanity. Unfortunately, as a new student of Prout, I cannot nearly do it justice in this diary or anywhere else at this time. In addition, I am not in a position to report on the practical experiences of putting Prout into practice. As someone who grew up in irrational Christian fundamentalism (and still lives in the repressive Deep South, where I can see such “faith” put into practice on a daily basis in anti-“other” bigotry and legislation), I no longer like to make my decisions based on “enthusiasm” for what people, spiritual or otherwise, say as opposed to what they do. And I am HIGHLY skeptical about any religion’s ability to confront the harsh world of capitalism in an effective and objective manner (although, from what I understand, Prout’s associated spiritual movement claims not to be a religion).

But I do not want to let my skepticism itself turn into blinders or cynicism for what may have value in the critical work for justice down here on terra firma. All human endeavors are to some degree a mixed bag. I am, after all, a socialist, after a century of ultimate public humiliation of the cause I still dare to hold dear. Course correction is nothing to be embarrassed about but rather something to be celebrated. The work to save humanity is entitled to a mulligan every single day until we get it right.

The first part of my personal credo is to “accept[] life’s complexity.” To me that includes the challenge to evaluate honestly both the positives and the negatives of all things relating to “spirituality.” Prout is not only a system with many complex moving parts but also a holistic system whose whole is intended to vastly exceed the sum of its parts. I can only give my gut impressions of whether it could even theoretically help to accomplish the enormous task of like “saving the world” or something else “major” for humanity, but I am not qualified to explain much less critique all of its parts.  

Fortunately, I have a lovely book to help me explain its details, Dada Maheshvarananda’s 2012 updated version of a book first published in 2003, and currently titled After Capitalism: Economic Democracy in Action (Innerworld Publications).

And, I have you, my comrades, to help me critique the parts and the whole within the context of various movements and sub-movements on the left, both historical and potential.

Dr. Marcos Arruda says of the book in the Foreword, “The nine years that have passed since Dada Maheshvarananda first published this precious book have proven its validity and relevance.” I could not agree more. One of the things I have greatly benefited from in the last couple of years are book recommendations from kindred spirits on the left with whom I have gratefully come into contact via the information superhighways and byways. I am still no socialist scholar (and do not make it a priority to become one), and often the people giving me book suggestions are, but if I had to make one book recommendation at this point in my fledgling socialization process, this would be it. Not because the book is perfect or because I agree with everything in it or in Prout more generally, but because Prout as explained in this book comes closest to announcing to the world the direction I think we should be heading than anything else I have yet read.

Plenty of us realize capitalism is a disaster. Marx got that quite right, and Prout, whose founder actually was a big fan of Marx, seconds the notion. Prout also does a really good job of telling us where we should be going to fix things. And this book is a compelling, reasonably detailed, and accessible explanation of Prout.

I only learned about Prout when I read Hans Despain’s helpful article It’s the System Stupid: Structural Crises and the Need for Alternatives to Capitalism in the November 2013 Monthly Review. Here Despain first succinctly surveys the playing field:

The conventional wisdom is “There Is No Alternative,” or TINA. For this reason most Americans simply acquiesce to capitalistic social relations and, like Sisyphus, are resigned to performing eternal tasks while enduring the “endless” quadruple crises generated by a pathological system.

The most extraordinary aspect concerning the absence of an alternative is that it is fallacious. The capitalistic system itself must be transformed. To put it into a slogan: Capitalism Is No Alternative, or CINA.

Despain describes Maheshvarananda’s book as outlining “the failures and pathologies of ‘multinational corporate’ capitalism. He argues that Prabhat Ranjan Sarkar’s PROgressive Utilization Theory, or PROUT economics, already exists as a well-developed alternative to both capitalism and state socialism. PROUT has important similarities with both Marxism and Participatory Economics, but its real philosophical basis is in Tantra Yoga, with influences from Hinduism, Taoism, and Buddhism (especially Zen). …”

Then Despain contrasts it to three other recent books outlining somewhat comparable approaches on the left:

Maheshvarananda, much like Wolff, Schweickart, and Alperovitz, believes that the activity needed for the democratization of the workplace and economy is already underway. Maheshvarananda offers many existing examples of Proutian enterprises. Most of these are the same discussed by Schweickart and Alperovitz, including the Mondragon cooperative in Spain and Evergreen in Cleveland. However, Maheshvarananda also offers extensive details of cooperatives in Venezuela, where he has founded a PROUT research institute.

In addition to mending the social pathologies of capitalism, he explains how Proutianism promotes leisure, spirituality, and a new humanistic ethic. He also insists that a transformation away from capitalism is urgently needed for environmental production and a new Agrarian Revolution to save the planet and human life. In this sense, Maheshvarananda is far more ambitious than Wolff, Schweickart, and Alperovitz, and is sure to be far more controversial for left-wing theorists and activists. …

Wolff, Schweickart, and Alperovitz … have given less thought toward the longer term goals. Maheshvarananda has in mind a very long-term alternative to capitalism. It requires not only transformation in the workplace, but transformations in the political dimension. On the one hand, it could be argued his vision is far more remote, while on the other hand, once the transformation within the workplace begins, the ripple effect could be massive and sudden. For this reason Maheshvarananda’s perspective can be understood in highly practical terms and can be seen as complementary to the works of the other three. …

From whence cometh Prout? A brilliant loving species-being who seemed particularly determined, while walking a blissful personal path, to eschew any selfish material benefits for himself from his insights, and whose most determined followers are described as monks and nuns, but seem remarkably well-connected to a place I and all on the left take quite seriously, namely the suffering-filled, harsh, and chaotic reality where the billions of marginalized poor and desperate live around our class-embattled world:

Prabhat Ranjan Sarkar was born in 1922[ 6] in Jamalpur, Bihar, India into a respected family that had its roots in regional leadership and ancient spiritual traditions. To support the family after his father’s death, Sarkar chose to discontinue his higher education in Calcutta, and in 1941 returned to Jamalpur to work as an accountant in the railways. About that time he began to teach the ancient science of Tantra meditation, insisting that every practitioner follow a strict code of moral conduct. In 1955, at the request of his followers, he founded the socio-spiritual organization Ananda Marga (” The Path of Bliss”). In 1959 he introduced the Progressive Utilization Theory (Prout), a blueprint for how to reorganize society and the economy for the welfare of everyone.

The Ananda Marga and Prout movements spread quickly in India during the 1960s. Many of Sarkar’s followers – who held key positions in the Indian civil service – actively challenged the systemic corruption of the government as well as the Hindu caste system. Opposition therefore arose from nationalistic Hindu groups, eventually leading the government to declare Ananda Marga to be a politically subversive revolutionary organization, banning any civil servant from being a member. Perhaps surprisingly, the Communist Party of India-Marxist (CPI-M) – which for decades controlled the state government of West Bengal – also opposed Ananda Marga and Prout because Sarkar’s unique blend of spiritual and social ideals was attracting members away from the Party.

Maheshvarananda, Introduction.

Many, to my current view highly unfair, attacks on the group both in India and worldwide have been documented, which I will not go into here in any detail, including the framing for a 1978 bombing of a Hilton in Sydney, Australia that actually seems to have been the murderous plot of the self-justifying state security apparatus. The recent decades have been gradually more serene for the serene folk who make up the movement, but not because they avoid desperate situations. Rather, in a way that seems highly compatible with Pope Francis’s Evangelii Gaudium (which I discussed in detail here from a combined socialized praxis and Jesuit history and scholarship perspective) the movement seems to want to make both tangible and intangible headway in, and to replace as soon as possible, a sick capitalist world. The emphasis of Prout on cooperatives is shared with the Catholic Church, on paper at least, going back to the late 19th century. But, unlike the Church at most times, Prout seems to be fixated on making cooperatives a “reality” on the nasty ground around the world rather than a pious talking point for criticizing those nasty commies without actually proposing and fighting for a suitable alternative. Further, Prout has an openness to spirituality that many Liberation Theology and leftist Dorothy Day-style Catholics have found to be perfectly compatible with their faith in action. Given that I am a leftist pro-choice “Anglo-Catholic,” I just want all us supposedly “spiritual” folk, what with the whole idea of communion and such, to get along while waging a kind but effective revolution, which means to keep our eye on the prize of rejecting capitalism and putting in a system that meets shared “Proutist” goals.

Please go below the fold for my generally favorable summary of the good monk’s omnibus Prout in a nutshell, as well as a few concerns that I have about Prout. Or, if you have no interest in spirituality and other “soft” topics which much of the world may now or in the future appreciate as complementary to economic justice, here’s Despain’s nice but barebones “materialist” list:

PROUT’s economic principles are that: (1) all citizens deserve the minimum requirements of life of food, shelter, clothing, medical care, and education; (2) employment is guaranteed; (3) the progressive use of science and technology and a federal institution geared toward research and development should be promoted; (4) the federal political system must include decentralized planning at the level of the local economy, with balanced development of what is needed by local citizens; (5) a three-tier economic system that supports privately owned small businesses, cooperatively owned medium and large businesses, and government-run large industries must be created; (6) “decentralized self-sufficient” local economies should be maximized; and, (7) crucial to PROUT, are the cooperatively owned businesses.

I like this list, as it initially sparked my interest in Prout. However, for brevity’s sake he also necessarily left off many materialist Proutist notions, including that little subject of “world government,” (a critical aspect of Prout’s long-range ideas for governance, Ch. 11) a dream many of us, Proutists or not, hold dear.

In the march of the centuries, perhaps there will be one single nation covering the universe: the federal nation

Simón Bolívar

(For more amateur photography by yours truly from a recent field trip to the U.N. Headquarters in New York City, and heartfelt support for one single nation covering the universe without squandering centuries we do not have and billions more lives on capitalist despair, please see this tongue-twisting hopeful post, Niebuhrian Coercion and a Non-Utopian Version of a Vision That Hopefully Will Never Die: Bolivarian-Burnsian International Justice and Solidarity.)

Every war seems permanent as does every revolution until it ends which requires much in the way of interpreting rather than explaining the victory to the vanquished, even in mediated spaces that can digitally define cultural landscapes. How possible is it to consider Walter Benjamin’s (http://www.digplanet.com/wiki/Theses_on_the_Philosophy_of_History) point on the failure of historical materialism “To articulate the past historically does not mean to recognize it ‘the way it really was.’ It means to seize hold of a memory as it flashes up at a moment of danger”? More specifically how do we treat cultural danger as presented in the (https://en.wikipedia.org/wiki/Meme) meme of “Culture War” and how can we incorporate Marxist analysis to remediate or reconcile the memories that emerge in momentary crisis that obscure the critically real history embodied and assess their actual danger or risk.

Landscapes have that same problem of memory, as actual experience of an expansive and contemplative view of a world or as saved representations of concrete and abstract journeys through those same worlds. The first is individually ontological whereas the latter is a social ontology representing and reproducing an historical relationship to others in a cultural context. Both involve human labor at various scales but it is the crises of value and meaning assigned to those experiences that inform global discourses of war and environment on an unprecedented scale and scope. Today’s culture wars find themselves waging these combative discourses in a media landscape (http://www.mediabistro.com/alltwitter/media-landscape_b37736) or Medienlandschaft.

The phrase culture war (https://www. en.wikipedia.org/wiki/Culture_war)represents a loan translation (calque) from the German Kulturkampf. The German word, Kulturkampf, was used to describe the clash between cultural and religious groups in the campaign from 1871 to 1878 under Chancellor Otto von Bismarck of the German Empire against the influence of the Roman Catholic Church. In American usage the term culture war is used to claim that there is a conflict between those values considered traditionalist or conservative and those considered progressive or liberal. It originated in the 1920s when urban and rural American values came into clear conflict. This followed several decades of immigration to the cities by people considered alien to earlier immigrants. It was also a result of the cultural shifts and modernizing trends of the Roaring 20s, culminating in the presidential campaign of Al Smith. However, the "culture war" in United States of America was redefined by James Davison Hunter’s 1991 book Culture Wars: The Struggle to Define America. In this work, it is traced to the 1960s. The perceived focus of the American culture war and its definition have taken various forms since then.

“The tradition of the oppressed teaches us that the ‘state of emergency’ in which we live is not the exception but the rule. We must attain to a conception of history that is in keeping with this insight. Then we shall clearly realize that it is our task to bring about a real state of emergency, and this will improve our position in the struggle against Fascism. One reason why Fascism has a chance is that in the name of progress its opponents treat it as a historical norm. The current amazement that the things we are experiencing are ‘still’ possible in the twentieth century is not philosophical. This amazement is not the beginning of knowledge–unless it is the knowledge that the view of history which gives rise to it is untenable.” Walter Benjamin (1940)

In such historical landscapes who are “cultural workers” and what does cultural work as contrasted with cultural objects look like, is it different of the same as all kinds of work and what kinds of value does it produce or more directly can individuals produce “particular kinds of independent and critical reflexivity modelled on the autonomy of the work of art” (Bennett 2011, and Bennett 2009) Societies exist in such landscapes and their collective experiences are often organized or reproduced as mass spectacles, either actual or mediated and consumed in a variety of ways, often driven by tragedy or circumstance.

A well-ordered society would like the bodies which compose it to have the perceptions, sensations and thoughts which correspond to them. Now this correspondence is perpetually disturbed. There are words and discourses which freely circulate, without master, and which divert bodies from their destinations, engaging them in movements in the neighbourhood of certain words: people, liberty, equality, etc. There are spectacles which disassociate the gaze from the hand and transform the worker into an aesthete.

What kinds of spectacles effect these transformations? Do they bear a family resemblance to the manufacturing of consent where spectacles include all forms of mediated politics and of course the intersecting claims of “entertainment” as with Limbaugh the entertainer (“Okay, so I am an entertainer, and I have 20 million listeners”) as a form of reactionary cultural work. It would be easy to say the following if we could identify the “concrete historical context” and since there are multiple mediations, how would a dialectical method of analysis explain rather than merely interpret such products of culture with multiple tropes of cultural war contesting for domination.

In short, mass-mediated products are determined by various factors-the systems of ownership, the process of cultural production, the level of struggle, the state of consciousness in society at a given time, and so on. A dialectical method of analysis would involve studying all these factors within a concrete historical context so as to explain the multiple mediations that infuse a product of culture

For example, while dystopian, there are multiple ideologies at work in the following example of spectacular speculation where doomsday prepping and its media representations are in reality a capitalist industry that exploits the potential danger of refugees coming from cities to attack rural preppers in a variety of romanticized post-apocalypse scenarios. These narratives have a burgeoning market appealing to a variety of religious and political secessionists all with disposable income or transferable construction skills for survival. They become amplified by the seasonal and media driven rise in firearms purchases. All of these actions represent desires for a kind of aesthetic autonomy, however driven by social underdevelopment.

Ron Douglas, for example, has gathered enough supplies to keep his eight person family (two parents, six children) functioning off the grid for a year. His supplies can be broken into four categories: food, energy, shelter, and protection. He’s become such an expert that he is one of the founders of Red Shed Media Group, a business that organizes Prepper expos (40,000 attendees at $10 a person), has a hugely popular podcast radio program, and owns the rights to successful survivalist books.

Under the fold the concrete becomes either more wet or more abstract

We’re launching yet another war against a Middle Eastern country on the basis of false pretenses.  Our own damned government is spying on our every communication.  People who expose crimes by our government are thrown in prison for decades or forced into exile and hiding.  High ranking criminals get away with their crimes.  The rich keep getting richer at the expense of everyone else.  Our leaders declare they can have us killed without even the Constitutionally-mandated niceties of charging us with any crime at all, let alone any warranting the death penalty.  The Constitution no longer applies.  Politicians are bought and owned by the wealthy, which trample our rights with impunity.  The world is burning and yet we keep drilling and fracking.

Yet the most pressing story of the day is how shameful Miley Cyrus’ antics on stage at an MTV award show were.

There is a lot of television I do not watch.

Don’t get me wrong.  I watch too much television, but it’s often cooking shows or men at work, like This Old House, or travel shows like Rick Steves.  And I’m a sucker for a good mystery.  Elementary currently has my attention.

But I try mightily to avoid being exposed to today’s culture.  So I don’t watch Jimmy Kimmel or Mike & Molly.  And apparently that’s a good thing.

GLAAD has called out CBS for an transphobic scene in Mike & Molly.  It’s just not cool, dudes — By dudes, I refer to the actor, the producer, the director, and the writers…any of whom could have stood up and said, loudly,

The remainder of the title would not fit: “The destruction of language in politics”.  The series this is a part of has the labels:Anti-capitalist meet-up and anti-capitalism.  No better a way to introduce my topic.  Those are “buzz words” and have been around for a very long time.  What do they mean?  I would guess that the vast majority of the people who use these words along with “communism”, “socialism”, “democracy” , “freedom”, liberty”and many others have no real idea what they are talking about.  Political exchanges are the “good guys” and the “bad guys” just like in our Western movies.  But many of us are more sophisticated or at least we think we are.  Read the diaries here and you will be able to see what I am getting at.  Language is a very interesting thing.  We have dictionaries and now the Google and Wikipedia sources for word meanings.  The technology is racing ahead faster than we can comprehend.  Umberto Eco calls it the modern magic.  We use it like magic not really knowing how it works or where it originates.  This diary is meant to blow your mind.  It comes from the strange creature I am, a hybrid between scientist (but very unconventional), political activist (but very radical and unconventional) and citizen of the world rather than of a Nation.  Oh yes I am an American citizen because that’s the way things have to be at this point in time.  It will change, but I will be dead.  When I die I cease to exist. I am 76 now.  If I haven’t turned you off yet read on below.  I hope to shock you.

   

Yesterday, I wrote (in the third person) to tell you with certainty that I had won the Mega Zillions jackport, more than $500 million.  Some of you greeted this news with your usual skepticism. I didn’t mind. You were clearly mistaken. And anyway, I was on my way to the bank.

I awoke this morning to discover to my shock and anger that nobody, that’s right, nobody was camped at my kitchen door waiting for the nouveau nouveau riche (me) to arise and to begin to dispense money in accord with my vaunted, self declared philanthropic inclinations.  No. That did not happen. Nobody was there.

Why was nobody there, you have the nerve to ask? Because a vast conspiracy had emerged over night and through connivance had deprived me of my winnings. In fact, of all of my winnings. Not only that. They gave my money to their minions in other states far from here.

This shall not stand. I demand a full investigation of this fraud. And I want my $5 back.

I got a weird little story about my friend Blitz Krieger to bring to you today.

He’s had a crazy car problem, he has, and over the past few months he thought he had found a solution – in fact, he thought he had found the solution of his dreams – but in the end, he’s discovered that the things you dream about often don’t go according to plan.

The way it’s worked out for him so far, it’s been a lot of anticipation followed by a sudden wave of frustration, but I feel like he’s a lot better off having his particular problem with his car…because if he’d had cancer instead, he’d surely be dead by now.  

Once again The Fates have come our way to provide a story, and once again, we have a contender for the “Ironic Story Of The Year”.

It’s got everything you need for serious irony: an irascible comedian who mocked religion at every opportunity, a city that loved him, and the rich coincidence of his having been born at the crossroads of New York City’s communities of religious education.

And that’s why, today, we’ll be talking about the effort to name the street right next to Manhattan’s Seminary Row…Carlin Street.

(And before we go further, a language warning: we’ll be quoting George Carlin liberally, and that means there may be present today certain of the seven words with which he created one of his best known routines. You are now officially warned.)