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On the racism and pathology of left progressive First-World activism

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On the racism and pathology of left progressive First-World activism
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Arguably the three most influential end-point models of political organization are best represented by Adam Smith (capitalism), Karl Marx (socialism/communism), and Mikhail Bakunin (anarchism).[2][3][4] These three men and many other persons who contributed to critiquing, perfecting and adapting or combining these end-point models were unquestionably brilliant, acute and incisive.

Problem is none of these models has ever been put into practice in a sustainable way. This is because none of these models or their adaptations and combinations can successfully be put into practice by engineering a system for people to inhabit.

For these ideal models to work they must arise from a self-organization in which every individual has both the capacity to recognize when a foundational element of the model is being corrupted by a particular practice and the capacity to intervene to prevent or correct the corruption. With capacity to intervene comes capacity to recognize.

The American libertarians understood this and inspired a revolutionary constitution that guaranteed the individual the right to intervene (bear arms, free speech, etc.). This libertarianism also nurtured a deep and healthy cultural distrust of governments, institutions, banks and corporations.

To be sustainable, the above-mentioned socio-politico-economic models and their combinations cannot be imposed and managed from the top but instead must be driven from the base; must be discovered and developed by the individual connected to his/her community and must be controlled by the individual via personal agency. As soon as the individual has little or no influence to correct the system then there is runaway hierarchical command and control and all the nasty oppressions that this necessarily implies.

For example, all three men mentioned above knew (expressly believed) that capitalism would lead to capital monopoly and the associated predation of the top corporatists and financiers. Smith wanted to prevent this by government and international regulations – although he underestimated the now obvious reality that capital would always evolve to own government. Marx saw world economic monopoly (globalization) as an inevitable consequence of capitalism and he elevated globalization to the status of a natural law. Bakunin saw that Marx’s model could not be applied without leading to the same kind of irreversible hierarchical predation as with capitalism.

Instead of being based on the power of individuals to monitor and correct, applied “capitalism” and “socialism” have been organized from the top, put in place via elite-run social engineering, and have used theoretical concepts of capitalism and socialism to rationalize and justify unrestrained hierarchical control by a dominant elite which has graciously provided illusions of democratic participation via workers councils, unions owned by the bosses, and fixed elections of elite-selected candidates. [5]


This brings us to the question of First-World activism. How can individuals best obtain enough power to correct the most destructive aberrations of the present runaway command and control hierarchy of exploitation and oppression?

Here, in my view, two of the most important critics and theorists of First-World activism are Herbert Marcuse (One Dimensional Man) and Ward Churchill (Pacifism as Pathology).[6][7] Their work on the psycho-sociology of First-Wold activism is as acute and incisive as the works of Smith-Marx-Bakunin on socio-politico-economic models. I must add the canonical work of Paulo Freire (Pedagogy of the Oppressed) geared towards liberation of the most wrenched but, in my opinion, universal and applicable to First-World activism.[8][9]

Marcuse explains in detail the fundamental challenge of activism seated in the relative comfort and relative personal freedom of the modern middleclass. Churchill focuses on the main psychological defence reaction of First-World activists challenged by their consciousness of the broad murderous underbelly of the system. Freire simply lays out the universal essence of liberation from a necessarily-oppressive hierarchy, like few others have.

The goal of activism within capitalist and socialist hierarchies is for the individuals (ordinary citizens and mid-level managers) to find ways to effectively challenge and correct the system, thereby flattening the hierarchical pyramid rather than allowing or enabling its otherwise incessant sharpening. The goal of the activist is to increase democratic participation (i.e., direct influence) in all areas of activity and to reverse or impede the otherwise increasing concentration of power.

Optimally, the activist practices direct influence at the point of his/her strongest connection to the economy; at work for the worker, at school for the student, on the street for the homeless person, etc. This is the point at which the system has the strongest grip on the individual but it is also the point where the individual has the most power against the system’s authoritarian oppression. Expressed as the Freirian mantra – in activism, in the struggle for liberation, “one can only fight one’s own oppression.” Our oppression primarily results from the undemocratic hierarchy that controls our lives.[10]

As middleclass citizens of an empire, if we create an increase in democracy and a reduction of authoritarianism, then those exploited by the empire in the underclasses and abroad immediately benefit from a loosening of the system’s grip.

Of course one also supports the struggles across social classes and across national borders and one derives knowledge and inspiration from the struggles of others but the murderous killing machine will only become more powerful and more ferocious if we do not practice anti-hierarchy activism at the point of our strongest contact with the hierarchy.[3][4][7][8][11]

Of course this true activism against our own oppression and against hierarchical domination, like any true activism, is an activism that carries the highest potential risk for the individual. One cannot fight an oppressor without exposing oneself to backlash.[12] And the best safety net against this consequence of the battle is organization and community.


And this is where the pathology starts. Why lose a good thing? Why risk job loss? Why create tension at work? Why not just get the degree and climb the hierarchy from which one can act? Cannot more be achieved by cooperation? Isn’t confrontation what oppressors do? Won’t we just become oppressors? Etc.

There are a million elaborate and slogan-supported rationalizations to not be an activist and most involve re-definitions of activism in terms of actions that present no significant risk to one’s socio-economic status.

For example, several players pick up the above need in activism to “organize” and substitute the organizing itself for the activism. The latter organizing is not one rooted in necessity for safety and in self-defence but instead takes on the characteristics of a membership drive and an educational program to build shared opinions.

This avoidance often involves the mystical notion of the “critical mass” whereby if enough citizens acquire the same opinion then this opinion is magically implemented by the system, by some unspecified mechanism never before observed in history. Critical mass is a concept of physics and involves a nuclear chain reaction but it is only relevant if one has a critical mass of radioactive nuclei – determined individuals prepared to react and create an explosion. It doesn’t work for opinions acquired mainly by reading flyers and watching documentary films.

Following this mythology of critical mass of opinion, organizers note that the 1960s brought out 10s and 100s of thousands of protesters into the streets and falsely conclude that we therefore need only bring out large numbers of protesters to accomplish societal change. They fail to realize that the protesters of the 1960s were protesting as an external demonstration and extension of their real activism at work and in community and that their mass movements included riots that were a serious concern for power that was already overstretched in Vietnam.[7][13]

In the present context of relatively advanced corporate fascism and socially engineered compliance [14][15], power knows that even large numbers of peaceful demonstrators will obediently go back to work on Monday morning and will not spontaneously and physically unseat their elected “representatives” or bosses.

Pacifism is the main pathology identified by Churchill. Not the true combatant-pacifism of Gandhi who said that it was better to take up arms than to practice a false pacifism of cowardice [16], but the pacifism of dogmatic non-violence as a substitute for direct anti-hierarchical activism. This pacifism is often accompanied by pathological conflict avoidance and by escapism into religion or ecological sectarianism and by the privileged practice of isolated alternative community building as an escape from the hierarchy of the dominant system. All these reactions were explained by Marcuse.

Other diversions include the amplification of valid but secondary and privileged preoccupations to be oppressed fairly within one’s class. Here I tentatively include: gay marriage, pay equity for women, affirmative action, political correctness activism, co-optation unionism, health care protection activism, ethical investment activism, and so on.

I mean that these struggles are generally rigorously confined by their practitioners in such a way as to protect and reinforce the overarching (workplace) economic hierarchical domination which in turn continues to increase its violent oppression of the included groups and to increase its exploitation of the excluded groups.

Gay marriage activism is a move towards equal treatment for all but is practiced in such a way to increase the state’s hierarchical control of relationships by strengthening rather than reforming the intrusive institution of state marriage; and the married gay couples continue to be oppressed by work and their children by school.

Pay equity activism is equal treatment by the oppressor in the wage slavery enterprise but is generally practiced in such a way as to bring women into the fold without necessarily making the workplace more democratic.

Affirmative action corrects a wrong but maintains the oppressive workplace unless individual employees directly fight against both racism and undemocratic authoritarianism.

Political correctness is an offshoot of pathological conflict avoidance, a desire to isolate oneself from any risk of (verbal) conflict via mental environment oversight rather than a commitment to participatory cultural transformation.

Co-optation unionism, the dominant form of unionism in North America, is a cancerous affliction in which workplace democracy and individual responsibility (e.g., professional or tradesperson independence) are horse traded away for salaries and benefits, under the threat of global economic “restructuring.” It works hand in hand with power to drive the system towards increased central command and control, towards corporate fascism. It dehumanizes the worker. Instead, unionism could be practiced as an arm in the struggle to democratize the workplace but it almost never is.

Universal health care coverage activism is practiced in a way which further locks us into the insane Big Pharma and technological medicine trap that the medical establishment has driven us into and further moves us away from public health and towards an ignorant dependence on a corrupt profession; whereas it could be an occasion for citizen involvement and for a broad participatory and empowered debate. Instead, it does nothing to put individuals responsibly in charge of health priorities.[17]

Let me not even address the absurdity of “ethical investment activism”, an oxymoron if ever there was one. It’s up there with the insanity of the corporate plan to make ethanol from food as a substitute for oil which some green anti-CO2 sectarians have supported. (If you don’t want to produce CO2, kill yourself.[18])

And so on. Equal treatment activism should be an occasion for anti-hierarchical activism not a substitute for it. That is not what one observes.

Let us not forget lifestyle and consumer choice false activisms, the less extreme versions of isolated alternative community life. I vote with my consumer choices? If we all just consumed responsibly and reduced our carbon footprints the world could be saved? In fact all societal efficiency gains are always made up for by increased global consumption. If cars can be made to consume less energy then there will be more cars… This false activism is a classic guilt alleviation strategy that does nothing to confront the oppressive hierarchy. Instead, it protects the system by diverting individual attention towards inconsequential pursuits.

There are as many creative psychological devices to rationalize and internalize one’s subservience to the oppressor as there are individuals that support the killing machine. Since the killing machine most brutally targets brown people, Churchill proposes that this pathology of pacifism (which enables the killing machine) is a supreme racism, no matter how politically correct one’s language and consumer choices are.

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