Showing posts with label Progressivism. Show all posts
Showing posts with label Progressivism. Show all posts

Wednesday 28 August 2024

Alternatives to the Current Political Order Part 6 - The British 'Left' and the Workers Party of Britain

This is going to be a long posting but I make no apologies for that. There will also be an Appendix Posting following this which will cover the wider range of left-wing challengers to the system as they existed a year ago. In general, the last year showed us that these were to be largely irrelevant to electoral politics in the following months. Once this is done, the series will end and Position Reserved will go back into abeyance to be replaced by a new Substack which is available at https://timpendry.substack.com

It is over a year since I promised the final analytical piece in the series on 'alternatives to the current political order' within the United Kingdom. A great deal has happened since then, including a General Election and riots in deprived working class areas. Perhaps three people will read this but it stands on the record as an account of the period from one perspective. The essence of what follows is that I reviewed the political situation in the Autumn of 2023 and made a personal existential leap from analysing the world from outside to acting in the world (which I do periodically). Instead of simply suggesting to others a solution to the problems set in the initial posting in the series back in May 2023 and then waiting for comment before doing anything useful, I leapt into the political fray ... of which more in a moment.

But let us step back a year and see where we were then, what happened and where we are now.  The big question then was whether the Labour Party was moving towards a split (which I had doubted) because of discontent (on multiple fronts) with Starmer's right-wing leadership or whether the bulk of the 'Corbynista' Left, having found at least a temporary cause for unification over the issue of Palestine, would simply do what we would expect it to do and find an excuse to roll in with the Party regardless at the next General Election. We were half right in the latter respect but not because there was any will to change amongst the Corbynistas but because the Labour Right was confident enough to stamp it and its pretensions firmly into the ground. The Left was already fragmenting by the Autumn and it effectively collapsed (with one exception) in the run-up to and during the General Election.

The state of the Left (excluding the Workers Party of Britain) will be briefly covered further in the Appendix Posting but the General Election saw this fragmentation expressed as an emotional and panicked division into a number of factions and independents of the dominant liberal-left opposition to neo-liberalism and so to 'Starmerism' in the Labour Party . Those with a stake in Labour hung on in the vain hope of post-election influence. Others already exuded by the Labour Right re-emerged as 'independents' (or in abortive new pseudo-parties such as the now-forgotten The Collective), mostly over-relying on left-wing outrage at events in Gaza. We have to be honest here and say that the bulk of the British working class were not going to put emotion and moral compass ahead of the cost of living and frustration with the inept and bankrupt Tories. Others fled to the Greens which had cynically adopted quasi-socialist policies to buttress what was, in fact, an anti-working class middle class environmentalist project.

Socialists and anti-imperialists were in disarray as the labour movement, even its most radical elements in the transport and public sectors, stuck with Starmer because he promised to deliver non-socialist but workerist benefits ... and, to be fair, Starmer appears to be delivering on those promises with significant pay rises. These seem to be paid for in part by anti-socialist cuts to benefits for the struggling non-unionised population and by more general austerity. The unions can also reasonably expect delivery of improved regulatory workers rights. The unpalatable conclusion for the Left is that organised labour has been incorporated into the progressive movement (along American lines) in return for moderating its demands away from socialism and foreign policy and in the direction of member rights and benefits. The working class is thus being split into its organised and non-organised elements with the very vulnerable and those on the margins of society being thrown to the wolves. 

The collapse of the original Labour Representation Committee understanding between organised labour and socialist activism was always probable once the Labour Party had been captured by the political Right. The story of this is fascinating but for another time. Suffice it to say that the fault lay not with trades unions who, after all, exist to protect the interests of their members but with socialist activists who theorised socialism and detached themselves from the working population both organised and unorganised. The narcissism of the bulk of the post-68 British Left with its graduate white collar base is at the root of the gifting of the labour movement to a centrism that cannot even be called social democratic, far now to the right of politicians like David Owen.

On the other hand, having chosen the route of rainbow urban 'socialism', Corbyn and his unstable 'faction' (for that is what it had become) lacked the courage to break with what was now a middle class progressive party with more in common with the US Democrats and European 'socialists' (which are, of course, nothing of the kind). The bulk of the Left went into the elections as a shattered group of activists fighting over the same territory, putting up competing candidates and drawing Labour votes away from London where it did not matter. Both the Labour Party and the Liberal Democrats (with the connivance of Labour) brilliantly gamed the First Past the Post system to gain a massive majority for a Starmer Government on a fifth of the possible vote and a third of the actual vote. In short, the Labour Government was constitutionally legitimate with full access to the State's monopoly of force (subsequently deployed ruthlessly and sometimes unjustly against the street working class Right) and democratically illegitimate ... indeed, the logic of the situation with at least two thirds of the nation resentful of the result is that the United Kingdom can barely be called a democracy except rhetorically but then Ralph Miliband had described this state of affairs in his brilliant 'Capitalist Democracy in Britain' as far back as 1982. 

Thanks in large part to what might be objectively seen as the narcissism and ineptitude of what passes for the bulk of the Left in Britain with its peculiar obsessions with cultural matters and single issue campaigns, the strongest constitutional opposition to the new Government could come from only similar liberal-left creatures of the system (the Liberal Democrats and Greens) or the populist lower middle class Right which was successfully reaching out to resentful working class voters through Reform. A clinical view of the situation would probably say that a majority of the nation was still 'liberal' in some form or another with a third of the nation (probably much more in England) drawn to national populism. 

The Left thus barely existed as a viable political force (with one notable exception which we will come to) because what passed for the Left was far less concerned with the condition of the working (and lower middle) class and far more concerned with the plight of faraway peoples and cultural issues - in other words, the British Left had  become little more than what nineteenth century observers would have called 'radical'. Even the WPB (which as we shall see, does have a strategic rather than tactical orientation) was drawn into the morasse of Middle East politics out of moral fervour and failed fully to connect with the working class. 

The word 'socialism' might be used frequently in our culture but it has become diffuse. There were small groups of activists, of course, and the odd intellectual but most Left position-taking was radical-liberal or progressive along American lines with 'socialism' being adopted not with any sense of ideological coherence but as either an almost traditionalist attempt to appropriate dying old Labour rituals and rhetoric or to challenge the Labour Right with a naughty word. Instead of a systematic critique of power and control along the lines of Tony Benn or even Karl Marx, what we were seeing was a mish-mash of single issue positions and identity politics without coherence, utopian and based on feelings like outrage and slogans. Yes, this approach might mobilise movements like transcendentalism, spiritualism and Corbynism but such movements tend to rise and fall to the excitement of journalists, changing the culture but not the structures of power.

The problem for such a Left was not merely that it was 'persecuted' (which it was) by the right wing Labour machinery within the Party that it had dominated only a few years before but that it was weakened by its own 'internal contradictions' of which one of the most important were differences of opinion over whether (as most Trotskyist-inspired activists but also romantics and utopians believed) socialism could be effected through 'one more heave' at some indeterminate period in the future within the existing structure or whether the attempt to do so would be futile and efforts should start immediately to build an alternative Left Party. 

But what would Left mean? No one was seriously discussing whether there was any common ground between the working and lower middle class on the one hand and cultural progressives and rainbow theoreticians on the other? The loyalists tended to triumph even if many of their followers quickly drifted into voting Green (given that the Greens were mouthing left wing platitudes and policies) or into an indiscriminate backing for independents who mostly seemed to be more energised by events in the Middle East than in their own country. This was very rational for inner city Muslim activists but a poor strategy for engaging 'white' working class voters elsewhere. 

The General Election proved the utter absurdity of the ideal of capturing the Labour Party for the Left. Although Jeremy Corbyn was returned as a rather weak and tired independent, the four other 'Left' independents were actually representatives of the South Asian Muslim interest - nothing wrong with that but it should not be considered wholly relevant to the creation of a national Left inclusive of all communities. The only serious (in ideological terms) socialist challenger to the system was the Workers Party of Britain (of which more later) but even it found itself over-relying on the mobilisation of the Muslim vote, found its strongest Leadership candidate (George Galloway) systematically attacked in order to ensure that he lost his seat and, in effect, failing to reach (due to lack of resources) the broader working class community which was very obviously either sticking with Labour as an alternative to the bankrupt Tories or shifting into Reform territory and national populism. 

Another internal contradiction lies in the 'forgetting' of the whole period in which socialism and the labour movement had placed liberals and radicals as secondary to a mass movement that could claim at least half of the population as active supporters. This was the Labour Party that grew from the beginning of the twentieth century into Attlee's successful socialist experiment in the late 1940s based on war economics and, although it went into slow decline after that, was destroyed by the arrival of progressive liberalism under Kinnock, then Blair and now finalised in its most authoritarian and 'progresssive' form under Starmer. The response of the bulk of the Left seems to have been to accept its defeat on socio-economic issues to all intents and purposes, abandon redistributionist strategies and shift into a concern with revisionist Marxist cultural politics along radicalised American progressive lines. 

Livingstone had introduced the political strategy of the rainbow coalition in London in the 1980s. What was a successful strategy in one of the world's most prosperous and multicultural global cities had subsequently transmuted into a national dysfunctional identity politics that became alienating to many working people and which had developed its own authoritarian tendencies. These tendencies eventually started to threaten traditional 'English liberties' (which had always had their place in British socialism). By the time we reach the current situation, the bulk of the Left had represented little more than a performative radicalism which it was easy for centrists (including many Tories) to appropriate in a weak form in order to deflect the population from more serious issues surrounding distributional economics, loss of freedoms and both the creation of the security State and of a more refined version of the 'imperial West' with its huge and costly military-industrial complex.

In this context, although small in the Autumn of 2023, the Workers Party of Britain [WPB] was different. It dealt with many of these issues even if at times imperfectly. First of all, it defied the progressive prioritisation of cultural politics and attacked identity politics in favour of an inclusive revival of class politics. Second, its policy platform which was developed throughout the Autumn in anticipation of a General Election, restored the primacy of redistributional economics and state planning (explicitly as socialism) and put forward a cogent anti-imperialist critique that was linked to the existential survival of the British people in the hands of an increasingly unstable ruling regime that seemed not to know what it was doing. 

Having reviewed the situation in the light of my original concerns and studied all the alternative potential left-wing offers (and given that I recognised that, in some respects, the populist Right were not always wrong in their critique of the total system), I found myself joining the WPB through my critique of what NATO had become and the risks it posed to the lives and livelihoods of the British people. Since then, I have seen that the post-Cold War imperial structures emanating from Washington (in which London is often 'more royalist than the King') also threaten our fundamental freedoms to expression and to access to information. It is as someone essentially libertarian that I find myself in support of this particular collectivist Party. And, ironically, it is as a libertarian that I find myself supporting a Party that makes a safe home for social conservatives which I shall argue out on another occasion.

I had had some past dealings with George Galloway on political matters but most of my interaction was with the General Secretary and his group of largely Birmingham-based authentically working class Party Officers who soon impressed me with their coherence and intelligence. They welcomed my involvement. At the 2023 Party Congress I was elected by the members with their support to the ruling body of the Party, the National Members Council. Soon after, the NMC asked me to provide an independent draft of the Party Manifesto which was inclusive of Congress and NMC decisions, was in line with the Party's Ten Point Programme and which could be used as the basis for future campaigning. It was an exercise in political education designed to create greater coherence within the Party under conditions where the bulk of the Left seemed to be reliant on ad hoc statements and sentiments. It was also designed not to be a traditional 'package of measures' where possible but rather a general statement of principles which led inexorably to certain policies that were socialist and anti-imperialist and, above all, directed at the interests of the working classes. It was irrelevant if, on occasions, I might have personally demurred at this or that position because it was not an exercise in intellectual egoism but a genuine attempt to create a twenty-first century variant of socialism for British conditions.

The document was collectively amended in places and approved and later followed up with a Manifesto specific to Education co-developed with a colleague NMC Member. Once this was done, strategic policy discussion ended at least until the next Congress in 2025. However, once the General Election was called, we found an issue emerging that, while the WPB emphasised socio-economic issues, the bulk of the Left was still caught up in cultural priorities and so we set up an election unit based on Telegram (which is why we are disturbed at the real motivation for the arrest of Durov in Paris) that developed positions on these issues as they arose in real time in the political market place. These were then endorsed or sometimes amended at NMC level after the fact which gave us considerable flexibility in supporting our candidates. The speed of operation and the abandonment of committee decision-making followed the successful methodology of the Grassroots Alliance inside the Labour Party in the mid-1990s.

George Galloway was, of course, briefly MP for Rochdale prior to the General Election (although he lost the seat after a good fight in considerable part because of aggressive black propaganda from other ostensibly left wing organisations) so the success not of the policy but of the effective campaigning and organisation is not in doubt. We have to remind the reader that the WPB in September 2023 was very small with its Congress filling half a large room in Birmingham at its Congress. Partly due to Gaza but not only Gaza, membership rose rapidly. There was a new influx of highly professional political campaigners based in London so that, if the General Election had been called as expected this Autumn, the WPB would have had a cadre of candidates who had been fully vetted, improved organisational structures and raised funds for effective campaigning. 

The unexpectedly sudden General Election caught the WPB not so much unawares but prematurely in mid-organisation. It needs understanding that it has no serious source of funding other than member contributions - no corporate sponsors, no union funds, no public money and certainly no foreign funds (which would be refused). It relies entirely on volunteer forces. It would also be untrue to say that campaigning went smoothly - there were errors that affected effectiveness although treated now as 'learning by doing' without a culture of blame. Nevertheless, in less than six months, the WPB acquired over 210,000 national votes (well ahead of target), developed sufficient presence in around ten seats (reaching 29.3% of the vote in Birmigham Yardley) where it can be regarded as a serious challenger to the incumbent and became regarded as the sixth largest party in England by the BBC. All this happened with an effective 'freeze out' by the national media. No left-wing rival (unless you count the Greens as a spurious alternative) achieved so much.

Looking at the situation in the early autumn of 2024, we can say that, while it is possible for liberal-left and progressive forces to coalesce in haphazard ways between the Greens, the Labour Left and the 'Corbynistas' and perhaps elements in the petty nationalist parties, much to the frustration of some Leftist intellectuals, the WPB has become the first and only serious socialist and anti-imperialist challenger to the prevailing order, extremely careful to oppose all forms of revolutionary or street violence and willing to work with anyone who can deliver what it is promising to the working class. It defines this class (much to the frustration of some socialist theoreticians stuck in old nineteenth century categories) in extremely broad terms to include the aspirational small business owner often neglected by theoreticians. It does, nevertheless, have issues to resolve. It is best to be honest about these. One of the remarkable things about this Party is its openness to frank debate.

The first is the illusion that it is just George Galloway's Party as Reform is seen as the creature of Nigel Farage. This is incorrect. George is Leader by election and is Leader because he has the full confidence of the membership, His experience of the actuality of politics in and outside Parliament is invaluable. In NMC Meetings his advice is wise but also open to question and he adjusts his views in response to debate as the NMC adjusts its views to his experience of organisation and campaigning. Every Party is best served by having a degree of charismatic leadership and committee men and women and intellectuals generally cannot deliver that. He is a remarkable politician.

The second is that although the core of the Party is totally committed to the socialist and anti-imperialist vision that is centred on actual working class interests, as it grows new members arrive still imbued with more middle class cultural and single issue concerns. The next stage is one of mutual respect and an engagement with political education strategies to ensure that the ideological underpinnings of the Party may present a coherent framework for political action but also will permit a decent compromise on some of those progressive concerns which are humane and well within the ability of the Party to accommodate. The political reality is that any socialist or anti-imperialist project must willingly and even joyfully accept that British working and lower middle class cultures tend always to traditional liberalism in terms of community and personal interaction. This process of disciplined accommodation has started already with the extensive pages of working policy positions derived from exchanges with the Left and others during the General Election. These notes created a range of humane and compassionate positions on gender and lifestyle issues that will be shared (subject to further review) in future campaigning.

The third is lack of resources and the need to build organisation in anticipation of not only by-elections and the next general election but also council elections. Although I have had some experience of organisation (I ran the South East region for three weeks during the election to fill a gap and ran the afore-mentioned Grassroots Alliance in a similar collegial way back in the 1990s) this is not my territory. It is widely agreed that refining policy and worrying about presentation is less important now than attracting members, activists, good quality candidates, organisation, building war chests for specific campaigns and political education.

The fourth is that the WPB is a radical Party with policies completely antithetical to the position of the current regime. This should not be a concern in a truly free country especially as the WPB is specific in its opposition to extra-parliamentary, revolutionary or violent methods. It is, however, committed to free expression. It is now becoming ever more clear that a State that feels under existential threat and is only dubiously democratically legitimate is prepared to undertake increasingly authoritarian and unjust measures in order to deter dissent and is doing so in clear co-ordination with other States in the context of the threat of war. The arrest in Paris of Durov but also house searches in the US, extraditions, arrests of journalists at the border, draconian sentencing, sustained lawfare and attempts to censor or close social platforms are all signs of a panicking system attempting to frighten its own populations  into compliance. The British State has accrued to itself alarming emergency powers. The WPB has to ensure that the State's efforts do not frighten off supporters and activists and can be lawfully resisted. 

Another issue arises from a Leftist criticism that fails to understand the actual structure of the Party. There is no doubt that the WPB saw an influx of Muslim members because of widespread outrage at the British Government's support for the violent and disproportionate reaction of a neo-nationalist right-wing regime in Tel Aviv leading to some 40,000 deaths of Palestinians at the time of writing. The story is that we have become RESPECT 2.0 (RESPECT being a defunct quasi-Trotskyist Party in alliance with Muslim interests) when nothing could be further from the truth. The WPB welcomes every Muslim (or indeed any other ethnic community member including members of the Jewish community) on the basis that they are workers and not part of a particular identity. The claim that this means petit-bourgeois small business elements in a workers party is meaningless because social conditions under neo-liberal globalisation mean that such elements have become working class. The WPB would like more small business supporters from all communities. The non-Muslim support for the people of Palestine was as strongly held as that of many Muslims and Jews with the same view are also welcome. 

Nor does Muslim membership mean excessive social conservatism. There has been another profound misunderstanding here. The WPB's position supports private choices that harm no other and this means respect for all religions and none. The general rule is that there is no party line on such views. I am free to express my libertarian views as much as George Galloway is free to express his more socially conservative views. The WPB's members include Marxists, Catholics, Muslims, Social Libertarians and many other culturally very different people. Its concerns are primarily not with cultural struggle but with socio-economic struggle which is why it is so unnerving to the current regime. It unifies because it is centred on respect for private and family life and opposes the totalitarian attempt to impose the values of progressives on populations in a way that only breeds division and resentment. LGBTQ+ activists appear not to like the Party because of their interpretation of some of Galloway's socially conservative views but this fundamentally misunderstands the nature of the Party and the first line of the Party's LGBTQ+ policy states clearly that "The Workers Party stands firmly on the principle that all workers are equal, regardless of their identity."

The mistake people are making is to assume that when a WPB Member expresses a personal opinion on a cultural issue, they are expressing a political opinion or the opinion of the Party. They are not. They are so used to voting for individuals on their personality and not on their policies that politics under progressivism has become degraded into a celebrity show like 'Love Island'. Just as some people cannot understand the difference between fantasy and reality, we have been entrained to fail to see the difference between a person and a policy. It will take time for a culture on the Left based on everyone trooping into line on identity issues to return to a consideration of socio-economic oppressions and inequities and to understand that politics does not require forcing everyone to adopt a particular world view beyond the one outlined in the WPB's Ten Point Programme. The WPB simply wants the public sphere to retreat from the promotion of cultural politics in favour of effecting more material change.

None of these issues are truly problematic for the WPB because they are all recognised as issues. There is ample time to resolve them though external communications and internal political education. In my case, much of my job is done. It is a workers party for workers and run by workers and, while 'intellectuals' have a role to play, that role should be secondary to learning through doing as organisers and campaigners. What the WPB needs now (apart from more financial resources) is members, activists and good quality candidates and, allowing for the usual down time you have after an election, I feel reasonably confident that these will appear. 

NOTES

1. The Flaws in Historic Corbynista Strategy - The reasoning of the Corbynista Left had appeared to centre on its ability to pressure Starmer in Government from the Left through revolts and threats of revolt in association with some trades unions. In fact, the most likely outcome would have been 'plus ca change' with thousands of party activists gritting their teeth and becoming neutered as grunt support for a positively anti-socialist liberal-left regime. The probable failure to create a new Left Unity Party (or equivalent) is thus down to theory and practicalities. The Trotskyite-trained leadership of the Left have always been obsessed with allying with the 'social force' of official trades unionism but this is never going to break with its Party so long as organised labour gets the easy wins on employment rights and, more recently, pay - at least not until socialists can persuade union members to engage in more effective pressure on union bureaucracies. Starmer has simply taken the bull by the horns and integrated organised labour into his project in a way that Blair refused to do.The bankruptcy of the Corbynista strategy should be clear to even the most loyal Labour Leftist given the sheer scale of Starmer's majority and the fact that it could be in place for the next half decade.

2. The Seduction of Labour and the Absurdity of Centrism -The Labour Party may be a decaying asset (insofar as it can get only a third of the vote and its membership is completely hollowed out) but it is still an asset and a brand. The costs and risks of setting up an entirely new Party with the risk of being blamed for the cardinal sin of letting the real Tories in - or even the Populist Right into office - were always far too great for the Labour Left to accept. For the Labour Left even the soft right-wing faux-Labourism of Starmer, almost indistinguishable from the 'wet' wing of the Conservative Party or the Liberal Democrats, is always going to be preferable to anything further to the Right. Starmer, in other words, has the Labour Left over a barrel - back me, he says, or get worse. The question now is, honestly, is it worse?! All the Labour Left can hope for on these terms is influence rather than power and certainly no independent prospect of getting more than the bone tossed to a dog of minor ministerial positions and a bit of liberal-left flummery added to Government legislation ... at least so long as it does not frighten the horses of Atlanticism or the markets.

The WPB mission, of course, is to break this state of affairs (which means no less than the continuation of a sclerotic dysfunctional political system in hock to a decaying imperium far across the Atlantic Ocean) and find an alternative to the current political order. Labour's problem is not a unique one within this collapsing structure. The Tory Party has its own issue with its Right potentially being merged into a populist conservative revolt from outside the Party just as Labour has this issue with its 'Corbynista' (essentially urban activist Left) wing. In both cases, this could 'go either way or neither way', that is, the dissidents would simply fold into their centrist leadership's demands because they have neither the courage nor the vision to consider a dynamic alternative (which we think likely on the Left but less so on the Right) or they could separate out to create new entities that attract those outside their parties in order to look for a radical alternative. 

But (indulge the fantasy of revolt) just how radical would these options be? While Reform had radical potential, it might have become merely John the Baptist for a future resurgence of the Johnsonite Tory Right. This would represent no serious change to the current political order at all. In fact, the General Election might imply the opposite, a flood of Tory right wingers entering Reform in order to turn it into Tory Party 2.0 just as the WPB might theoretically be threatened by a flood of progressives and left-liberals eager on turning it into what they wanted out of the Labour Party. Either way, the reality would be that all the pre-Brexit radicalism of right wing populism would have collapsed into the worst sort of Tory troglodytism and all that potential for socialism would have collapsed into another wet set of progressive compromises trying to manage national decline with no fundamental change to a country collapsing under its own historical weight.

3. Delusional Utopianism - Of course, for a certain type of intellectual Leftist of the 'Red Pepper' School, the talk is of operating simultaneous within the Labour Party and outside it, mobilising the community while awaiting that eschatological moment when Labour can be socialist again. This is, of course, utopian and absurd. The actual outcome is that the 'Labour Left' will suck genuine radical protest and alternatives to the current political order dry while its Trotskyist leadership turns its social base into little more than a machine for voting in yet another centrist administration that backs NATO and Israel and continues to run the country into the ground. Worse, if this motley crew did manage to break free of the Labour brand (which is psychologically and ideologically difficult), all it would manage to do is neuter genuine working class and popular revolt into an unelectable exercise in liberal left intellectual self-pleasuring. The bulk of the British Left is, in fact, in utter disarray despite the surge of energy we have seen in the streets over Gaza. Almost entirely utopian and delusional, it is a set of wish lists that have failed to analyse 21st century capitalism adequately, has no understanding of the dynamics of technological transformation and treats the problem of imperialism as a set of wish lists for better behaviour by an essentially psychopathic system.
 
This leads us to the 'Catholic problem' - can you effect change more effectively by remaining within the Church or doing a Luther and challenging it from outside? We noted that Tory populists have a similar problem within their own Party structures. A Party that can basically (metaphorically) 'shoot' its previous rather weak but decent Leader because of his left-wing views is scarcely going to let anyone of the Left have more than a rhetorical engagement with policy and power. Those hungry for power in the context of the current political order are going to have to compromise so much that the word 'Left' can honestly no longer apply to them in any meaningful sense. Once someone 'truly' Left gets to the point of power capable of serious change, the entire weight of the ruling establishment will turn on them as they turned on Corbyn with spurious claims of anti-semitism. The bitter discovery of the Palestinian cause by the Labour Left in recent weeks is just displacement. None of it really understands that what happens in the Middle East is secondary to what happens within these islands but this aspect of the struggle is still necessary to break the moral corruption at the heart of the leading centre-left party. Palestine becomes an absolutely necessary issue to focus utopian, moral and emotional energy but it should be a first stage rocket that launches us into a decisive transformation of Britain into a country where the power structure is moral enough to stop sending arms to Israel and to support the aspirations of all subjugated peoples. The Labour Left and its weak analogues are doomed never to run the State (which is what matters) unless the total system collapses completely in which case we are in a very different ball game and one the Left rarely wins.
 
4. The Declinism Implicit in the Labour Offer - Despite it being about as inspiring as a blancmange, the Labour Party looks as if it will almost certainly be the basis for Government for perhaps a decade, assuming it survives its first term. The Tories (the centre-right faction of the ruling order) have so abysmally failed to rule effectively that the ruling order seems fairly united that Tweedledum had to be replaced with Tweedledee. The general voting public did not have much choice in the matter other than to endorse the decision. In other words, from the perspective of the 'influencers', the existing trajectory of decline on multiple fronts might be 'managed better' by Labour to preserve the interests of those with a stake in the system. No one at the centre truly believes that the decline can be halted. Starmer's recent miserabilist speech might tend to confirm that assessment. This is Venice in the eighteenth century, a polity that someone will be put out of its misery eventually (probably by implosion) if a new political force does not get a grip.
 
For those who are either 'of the faith' or are depressed enough to think there is no alternative but to catch the crumbs from the bourgeois table or who think that cultural politics (derived from the critical theory of the universities) really are more important than class and redistribution, then the strategy is simple. Stick with the Labour Party, compromise as little as possible (which means compromise a great deal) and try to steer the system towards traditional left values by stealth and persuasion - and political opportunism. This would be a dogged 'optimism of the will' strategy that is really riddled with 'pessimism of the intellect'. It may be exemplified by Momentum which seemed to have thrown poor old Jeremy under the bus in its attempt to survive as a voice within Starmer's Party and is now a mere cypher.
 
5. What is the Left and is there a Possible Alternative Party that is not the WPB? - The Left has transvalued its values to such an extent that we can no longer be sure what Left means. The centre-left faction (especially its 'Left' component) has been entirely captured by the graduate white collar middle classes and has largely abandoned the working class vote with only some exceptions in the public services. As we have noted above, the latter have even had to abandon their socialist aspirations in order to sell their syndicalist demands to the population at large and their memberships. This is why large tracts of the working class turned to populism and are now floating in disarray with no one to represent them with a healthy combination of permanent redistributive economic needs (energy subsidies were just short term bribes) and easy-going and tolerant cultural conservatism. This is potentially explosive in the longer term. It may eventually make Britain under Labour virtually ungovernable.
 
There is still a possibility, of course, that the treatment of Corbyn might result in the 'Trot' element in the Party deciding to say 'what the hell' and trying to set up an alternative Party. This presents an interesting problem for the WPB because the relationship to such an entity could be highly problematic for its own identity. Having worked closely with these guys in the 1990s, I think it safe to say that, to paraphrase Macbeth, they have waded so deep into the river of compromise that they may as well carry on and rely on the wheel of fortune to deliver some semblance of power and influence. Perhaps the vehicle to watch is Corbyn's (and colleagues') Peace and Justice Project and the association of independents uniting to try and get Short Money (which they are unlikely to get for technical reasons) but this exemplifies the problem of the Labour Left. It has descended into a liberal left aspirational package of measures that binds redistributionism with cultural politics, is urban white collar and still has no true understanding of what makes the ordinary working or lower middle class voter tick. 
 
In fact, it could be argued that it might be a disaster for the country if the Peace and Justice project did leave the confines of Labour (our centre-left faction of the ruling order) and ended up dominating the few seeds of redistributionist, working class and anti-imperialist revolt in the country. The result could be little more than a fluffy British version of American left-liberalism or progressivism run by excitable intellectuals and activists rather than a disciplined mass popular movement. This would then be the final death of the British Left except as a posturing community of bien-pensants awaiting some doomsday for the ruling order that never comes. 
 
8. The System and the WPB - Looking at the (admittedly somewhat weak) potential challenges to the system from the fragmented 'Far Left', we can see if any other than the WPB have the potential credibly to challenge the centre-left faction (Labour) in the long run without collapsing back into the dodgy American-style soft left-liberalism that keeps men like Joe Biden, Keir Starmer and Olaf Scholz in power and posturing as the world burns. That the establishment was more than a little frightened of the WPB's potential is indicated by the campaign of harassment employed against its attempts to hold a No2NATO Conference at two venues before finally getting a smaller venue. It managed the situation creatively by having three 'sittings' and only advising of the venue to attendees some 12 hours or so before. Naturally the fact that it was then packed out would not be reported by the establishment media. The conduct of the system towards the WPB indicates that this is where the system senses the threat. At this point in history, I see no alternative.
 

Wednesday 30 December 2015

The Eysenck Personality Test and Self-Criticism

My version of a New Year's Resolution is a bit of 'quiet time' and some self-reflection for the re-calibration of the 'self' for the year ahead (unlike post-modern philosophers, I have a very firm sense of the Self and feel sad for those who do not). I usually try and find some tool, something outside myself, to trigger reflection and then note down what I think I discover. It is part of an on-going process - like Petrarch's construction of himself as a living work of art carried through by time to its natural end.

About a quarter of a century ago, I did the Eysenck Personality Test which, without taking it over-seriously, was quite useful in defining onself against what it is to be a 'normal' (aka socialised and habituated) human being, albeit with adjustments to account for its mild American bias. I found the results again this week and recognised the continuities in my character and some minor differences. Out of curiosity, I searched the internet and found an adaptation of it which covered 32 basic attributes of personality under five categories (introversion/extraversion, emotional stability, mastery/sympathy, sexuality and social and political attitudes). I did the test (which took about forty minutes) and recorded the results.

Basically whatever I was twenty-five years ago is pretty well what I am today but with more maturity so there were no surprises there. The analysis struck me as fair and I was painfully honest in my answers (as you should be if you try it). However, this was not a test of who one is but of who one is in relation to the rest of the species so what interested me was my deviance from the norm rather than who I was (since I know who I am and there were no major surprises).

What is it that makes me (or you) significantly different from normality (within which there is still a fair range of personality differences) and so often misaligned with the social (for the record, a position where I am more than happy to be found)? What does this tell us about our 'adjustment to society' and what about our perceptions of the maladjusted nature of society to what it could be rather than what we are? So, this test is best regarded as just a statement of difference that tells us where we are within our species, where we are as 'rebels' whether on the cusp of normality or actually 'abnormal'.

In my case' abnormality' applied to 14 out of 32 attributes (of which six were 'on the cusp' and so possibly within the bounds of 'normality). Five (the full list) were related to social and political attitudes. In other words, a chunk of my 'abnormality' is socio-political (which will be fairly obvious to regular readers of this blog) and I am around 30-40% 'abnormal' to some extent. I am more than relaxed about this. I am interested only in the insights of the test into one's position in the world and why one acts as one does.

The non-socio-political abnormalities are pretty easy to summarise: A risk-averse (meaning physical risk), cautious (in terms of action), highly responsible and undogmatic (though with a few fixed ideas that I shall never shake off) personality with high self esteem and virtually no sense of guilt. My attitudes to risk, my cautiousness and my level of dogmatism are 'on the cusp' so the key difference markers are self esteem, responsibility and lack of guilt - all very existentialist! This implies that most people I deal with are going to be less responsible (which may explain my disappointed distrust of others) and suffer from less self-esteem and have more overhang of guilt (which explains my frustration with people's inability to get a grip of their lives). This may also explain my almost crusading zeal to help others realise that they are better than they have often been labelled by family and society and that they almost certainly have no reason for the vile vestiges of Judaeo-Christian or familial or sexual guilt in their lives. I would arrogantly like to pull my fellows into my territory so that the 'normal' could be changed to one of a higher self esteem and 'joy' in the complexity of existence, something our culture seems actively to discourage.

The socio-political differences arise from this possibly foolish mission. My different take on the world seems to derive from an aspiration for a better world that is probably not possible given 'the crooked timber of humanity'. In this area, I am foolish and not wise but it is who I am. I am highly sexually and socially permissive which does not mean I am myself anything more than a rather dull vanilla person when it comes to sex and social behaviour (I am, in fact, very dull nowadays). I am strongly committed to a broadly libertarian position on individuals in society and the choices they make. Indeed, my attitudes are classically anarcho-socialist to the extent that I am on the edge of (possibly the foolish part) denying the necessity for aspects of the social order required precisely because normality contains a majority of people with lower self-esteem and problems with guilt of some kind (and who are likely to be more dogmatic, more neurotic [in terms of guilt] and less responsible).

It could reasonably be argued that a society built on dogmatism, short term self interest and neurosis can only be managed with an element of the whip and the jackboot and, to be self-critical, I am probably far too soft on this score, expecting more of our species than may be possible. I add to this foolish belief in the possibility of a better world (which I cannot shake off) a set of progressive attitudes that seem stronger in me than in the 'norm' - anti-racism and, to a lesser extent, pacifism included. Like the pacifism, my 'socialism' is 'on the cusp' so the personality 'abnormality' really lies in my radical libertarianism. This explains my love/hate relationship with the British Left which strikes me as more riddled with authoritarian prescription than I am comfortable with and yet still the better hope for a better world if only 'normality' could be shifted a degree or two towards an emotionally stronger and more intellectually flexible electorate (and activist base). The modern Leftist activist is almost the epitome of dogmatic neuroticism.

However, this belief in a better world is not a belief that can be seen as more than a sentimental prejudice since I score very highly on scepticism - that is a belief in my own logic, observation and intelligence gathering rather than the claims of authority or others (basically, I do not trust the 'normal' very much). My analytical side sees the world and knows it for what it is - hence my outbursts of clinical rationalism that appear to sound a classically conservative note about the human condition. I know my core belief in a better world is absurd but I am true, in this respect, to my only remaining 'faith' - that of existentialist choice, if necessary for an absurd proposition such as this one. I also distrust the State (though consider it necessary) in particular because it is run by 'normal' people for 'normal' people and normal people, as we have seen, tend to lack self esteem, be neurotic (in terms of guilt feelings) and be dogmatic. Ergo, the State is likely to react to these aspects of normality - playing on peoples weaknesses and neuroses in order to manage them better yet without any aspiration to lift them out of their situation in order to create something better. I have little respect for authority for the same reason - authority is generally not logical and based on evidence but is based on dogma and the neuroses of the authoritarian.

So that is the 2015 self-criticism over with. I quite like me and I hope everyone else gets to like themselves too but I know I am a little out of kilter with the way my species organises itself socially and politically. It is bigger and more powerful than I am. My radical libertarianism might be regarded as a defensive manouevre, maintaining my small bit of territory against the encroaching empire of authoritarian neurotics. Conservative pessimism and social progressivism are the thesis and antithesis whose internal contradictions require a new synthesis.

Friday 22 May 2015

On Pole Dancers and Others ...

My last blog posting on the May 13th Conway Hall Debate on Sex Work reminded me of a piece I wrote for Facebook connections five years ago and not published more widely at the time. I reproduce it here with my usual technique of adding notes where I have something to add or I have changed my mind.

May Day 2010

Some weeks ago, there was a thread debate on feminism and I was asked to reproduce, in a more considered format, the general thrust of my argument. The origin was a difference of opinion, largely amongst women, on sex-positivity and its role in liberating women - some might say from the historic dominance of men and others might say from their own self-imposed and inherited limitations in the face of the world.

Could a pole dancer be more fulfilled than a woman who had taken up the law? Not a silly question when a political lawyer, Harriet Harman, Deputy Leader of New Labour, has declared war, according to the Times of September 18th, [1] on the culture of corporate entertainment linked to lapdancing clubs.

Pole Dancing & Physical Intelligence

Even a cursory review of the 2010 US Pole Dancing championship's video shows women at the peak of physical performance to the extent that we might say that these women were showing levels of physical intelligence that easily matched the legal intelligence of Ms. Harman. [2]  One female respondent [3] noted that pole dancing itself isn't very sensual --- but I am in awe of the strength and control these dancers have over their bodies. Precisely. I was just immensely impressed with the strength and assuredness ... She added:

I arranged for a group of my girlfriends to do a pole dancing workshop a few weeks back (all of us self-described feminists - and most actively involved with woman's rights movements ... and they all found it an incredibly enriching (albeit somewhat painful) and liberating experience. I think the assumption is that its done by women for men. False. Unless of course that is your choice. It certainly wasn't any of ours."

It is not just poledancing that has been taken up by sex-positive women. There is also the capture of burlesque by arty girly girls for girls and the global girl power of belly dancing.

Progressive Feminists Just Don't Get It

But some progressive feminists just don't get it - you take what was a male demand and subvert it into female choice and empowerment and, above all, sheer fun. The splits, of course, are something that no man can do safely and not end up with a squeaky voice. All men are astonished and not a little envious at this ability ... c'est magnifique, mais ce n'est pas sexe. But even if it was 'sex' - what is really so very wrong with that if it is consensual and non-exploitative or at least no more exploitative than any other activity in late capitalist society. If men and women mutually enjoy and play with forms of 'objectification', then why not?

Impressive in skill terms, pole dancing always get this faint sense of censoriousness from some feminists ... someone has 'issues' and it ain't me or my sex-positive female friends. It is always a woman's right to choose and that, in my view, includes a choice between stacking shelves in a supermarket and expressing physical intelligence before an appreciative audience ... the progressive feminist aesthetic must not be imposed on others, men or women.

The Psychology Of The Industry

Now, let's take the view of another woman on the thread ...

... you'd be surprised how many of those panty stuffing bills can add up by end of the night. You won't get rich, but you'll make more than you would answering some dentist's phone and filing his insurance claims. And you get to drink and stare at hot naked chicks all night. lol I've had far worse McJobs ...

Something to consider: there is a difference between athletic displays of pole dancing in a "non-sexualized" context outside of a stripclub environment [...] and how it's rendered in a club.

In a club, there is a lot more raw sexuality being generated from the dancers and the patrons. These currents are both harmonious and chaotic, given that so many different psychologies are bringing their lot to the table. It keeps things interesting.

There is also tons of pseudo sexual posturing and sheer hubris, in place of (or along with) technical skill. When it's done properly, by reasonably well integrated people, it's sensual and 'sexual'.... And if anyone is left feeling a bit sheepish, it's usually the onlookers. ;)


'Progressives' always look for the worst cases of exploitation and then extrapolate backwards to limit freedoms for the rest of society ... like the prohibitionists in America worked back from the drunkeness and corruption of Tammany Hall in New York and banning drink for everyone, resulting, unintentionally in the creation of American organised crime as a political force.

More Positive Approaches

Referring to, say, conditions in, say, Uzbekistan [4] is no help in referring to conditions in London or San Francisco. On the contrary, the Uzbek case also argues for economic development, regulation and normalisation, certainly the end of stigmatisation within the sex industry. The positive policy aim should be to ensure that maximum labour value is transferred to performers/workers rather than the capitalists and that the supply of sexual services (and drugs and risk games such as gambling) is in the hands of legitimate business and not organised crime.

Apart from anything else, the 'respectable' (actually rather self-centred) middle class' refusal to understand how human drives and wants must and can be met legitimately permits the large-scale accumulation of capital by organised crime. This eventually destabilises their sweet cosy world of armchair disapproval. Mexico, for example, is about to plunge into an anarcho-criminal civil war for precisely this reason [5]. I would not fancy being a 'respectable' bourgeois when that happens.

My objection to aggressive policy progressives (especially a certain sort of feminist who claims to speak without authority for all women) is that they are not merely unpleasant and authoritarian but profoundly and deeply stupid.

The Real Rights Of Non-Respectable Women

Men often hold back from comment out of a culturally determined fear of feminist reproach (I do not) and it is women themselves who come slugging back to assert their rights to make their own choices and exploit legitimately the drives and wants of men. In this context, it is women who are being deprived of the right to do what male-dominated business does in exploiting the desire and wants of women for retail therapy and cosmetic improvement. The 1970s feminists rightly demanded that women's desire to look good should not be dictated by male requirements.

Economic liberation has, nevertheless, increased fashionable and cosmetic expenditure because it is women who want to look and feel good for themselves and each other (men really don't notice quite as much as they would think). Same with sexuality - 'progressive' feminists consider all sexual objectification and performance as patriarchal. They are idiots.

Sexual Game Play

Many women, maybe most women when liberated, love sexual objectification and performance (by men for their pleasure as well) so long as they are in control of the image and the play, including games of submission and domination that are safe, equal and consensual. Many feminists are thus not feminists at all, just a-sexual or repressed or ideologically tormented or filled with 'ressentiment' or unable to play the game and don't want others to either. But it is still their right to be as they are.

My only objection is the role that they play in public policy as 'respectable' but ignorant oppressors of others, male and female, in close alliance with male moralists [6] and, dare I say it, sexual neurotics and wimps.  Most educated men have more than adapted to this new game play - the best of them play as equals, the weakest simply act as pawns shelling out their cash for temporary if necessary gratification.

The liberatory process now requires that men and women understand and respect each other's natures and adapt without abuse or exploitation in their personal relations and, if necessary, accepting mutual exploitation on equal terms with full information. Here is the place to refer to Elizabeth Pisani's TED lecture on sexuality and health care - a brilliant exposition of a scientific approach to human rationality - the brief interview with the Indonesian transgender prostitute captures the point perfectly. Sexual services are rational on all sides.

The analysis by my friend (above) of what actually goes on in a Western 'establishment' is spot on. There is a sort of controlled sub-Dionysiac erotic tension that is just play-acting in which both sides get something out of the exchange. Included in this exchange is a powerful sense of domination from the performing side over men in a position of unfulfilled desire - the classic 'tease', only controlled and within bounds. Burlesque once had the same function.

There is a type of person who cannot comprehend the powerful cathartic effect on this play-acting which is certainly not orgiastic, is a game between moral equals, is carefully calibrated and which ends when the performance ends. Men are still often pigs but in real life far more than in the theatre. Personally, I don't get it 'in situ' but then the theatre to me is a relatively uninteresting experience. I am not one ever to suspend disbelief. My reaction is the simple pleasure of observation without any sense of power or control on either side, an erotic voyeurism best appreciated without the audience.

I much prefer a conversation with the person and, if it leads to consensual pleasures, they are, for me, non-commercial. I sell only my alleged charm and genuine interest. I buy with that currency only appreciation and the sensuality towards which a conversation may lead. I truly love and like women even when they mystify and confuse me. I would rather spend my evenings listening to women talk than getting my pleasures from a gang of men watching but not participating in sports or the strip. But then I always was a bit different :-)

The Criminalisation of Pleasure

Some women once earned substantial sums and gained significant social respect in underworld societies through the sex industry before progressives and fundamentalists began to undermine the economic base of that community in the 1920s and 1930s in America. Although this began with Comstock and was represented by the Hays Code's deadening effect in a later period, puritanism just drove women underground, lowering pay levels and increasing abuse and exploitation and control of the 'trade' by larger-scale criminal enterprises.

The war on sexuality is a sociopathic war, an exploitative war against the human spirit and, above all, a war on the weak by the 'respectable'. Our biggest child abuse scandal is not in lap-dancing clubs but inside the Roman Catholic Church amongst 'Christians'. Since the 1970s, the emergence of soft visual 'porn', the feminisation of burlesque, stripping as a legitimate business and pole and lap dancing has created a middle way. Good business ensures [7] that the girls are protected (and not as well as they would be if they were recognised and unionised instead of stigmatised) as the best means of getting some men to pay for the yachts of other men through indulging their pleasures and weakness.

The 'harder' end of the industry has a much tougher time now as a result - the internet 'gives away' much material and the new 'soft' industries give outlets for beautiful women with no other prospects the chance to make money without actually selling use of body. Of course, they may choose to sell direct sex and there are still serious issues to do with exploitation but those who do know what they are doing can do so at higher prices with more protection.

The Price of Stigma

Intelligent regulation and enforcement would help stabilise wages but only where the industry is not stigmatised, staffed with migrants and pushed underground under the patronage of criminals corruptly suborning law enforcement, all thanks to the 'respectable' society of feminism and christian moralism. Again, the problem is one of economics, stigma and idiocy ... there is a lot of research that is inconvenient to progressives and feminists on this. There is not only Pisani's common sense approach.  Laura Maria Augustin's book on 'Sex at the Margins' looks set to demonstrate what most researchers know - that the sex trade represents rational choice in a world of globalisation and poverty.

Other British research is conveniently never referred to by organisations like the Fawcett Society when they slip from campaigning (rightly) on equal pay and rights into feminist ideology on matters of sexuality. My sex-positive friend added in my defence as the thread progressed that:

I think Tim (and I know I can say this for myself) would like to see women and men culturally and socially situated where they are being nurtured in all ways that will produce the healthiest and happiest people ...

...who are truly free to make the choices that will please them, armed with the basics of educations, options for earning decent livings.


I agree with her. She added that we were in a time of radical cultural flux:

People are experimenting with different religions than the ones they were raised, or not raised to adhere to. The sexual revolution has it's most recent incarnation in the gay rights movement, which is in full swing, and is no small challenge.

Communication has provided the means for "regular" people to conduct intelligence gathering, which has resulted in the Catholic Church, for instance, being cornered on their numerous, planet wide, long standing pattern of child abuse.

[...] In any thriving society, the able help the able to thrive and conquer. That which is crumbling and falling is in that condition for a reason, and (under many circumstances) should be allowed to continue to deteriorate. I do not mean people. I mean conditions.

[...] on the subject of exploitation. Some of the women you would meet in that industry who have the biggest personal problems would not argue the case that they were being exploited.

In fact, they'd very proudly tell you that they were the exploiters, and having been closer to some of them than I'd ever like to be again, I can confirm that some deeply antisocial personalities who, like other criminal types, are outcast by personality default from "normal' society, wind up in sex work.

So much for the myth of the "sad, forlorn hooker with a heart of gold." I've never met one. They are survivors. And survivors tend to be grazing at the low end of the human spectrum.

They are not living in any sort of constructive way, and they don't want anyone else to be either. Soul crushed people. They get fired a lot, even from strip clubs. ;)


A Hard Realism Required

That hard realism is part of the point. The 'survivor' has a distinctive psychology, one that passes by the armchair ideologist and the theoretician, incomprehensible to the comfortable lives of the middle class winner whose own resentments underpin an essential cruelty towards those struggling below them. The question [8] often is: what are we going to do with the sociopath?. The authoritarian instinct is to contain or militarise, the progressive is to pretend that they do not exist or that they can be 'reformed'.

But there is no evidence that sociopathy can be fully contained or reformed out of society (it even has species-survival benefits) - and it certainly needs to be recognised. This fact really upsets liberals who persist in thinking that 'bad behaviour' can be corrected through imposed love and education. Sociopathy and other inconvenient behaviours (like sexual enthusiasm, gambling, addiction, drugs and so on) need to be noticed as real (the first failing of 'nice' society) and then engaged with and socialised.

Only then can we contain harm, not through idiot prohibitionism or burdensome and moralising regulation but through practical and rational incentive-based policy, much as Pisani suggests. This seems to be impossible for the limited brains of politicians, churchmen or liberal ideologists to comprehend. The middle class liberal often cannot face the extremity of evil to be found in the world. So they cannot punish serious harm. Serious sociopathy is just 'understood' and killers roam the streets within a few years of acts that cripple and destroy the lives of others.

It is axiomatic, for example, to these 'wets' that the death penalty is always and absolutely wrong. Those on the margin have no such illusions. They know there are tolerance boundaries and they set them firmly. For the liberal, there is no margin because of the silly belief in absolute equality and in redemption - stupid inheritances from Christian theory - and a genuine fear of 'struggle', the necessity for persons to make mistakes, take risks, gamble, to get out of Hell and into the 'Community'.

Most people's experience of Hell is romanticised and mediatised through film and television. It is sanitised through the portrayal of extreme horrors when the reality is far more grinding than anything these 'nice' people can contemplate. The high point of this romanticisation of Hell is that filmic work of genius Sin City where the heroisation of Hell is cathartic and given an almost Soviet realist feel by the end. It is not like that.

It is about hundreds of thousands of people living in mental states that require drugs, who seek transcendence through risk and where sexuality is part currency, part creation of identity. My point is terribly simple - these people are people. They are not objects [9]. Their struggle has to be respected. They also have to be shown routes that they can take out of Hell. They need protection from their own worst cases - the exploiters, the abusers, the killers, the authorities' own corrupt agents in the field. It is not sexual objectification that is the crime but liberal objectification of persons!

What Is To Be Done

The first stage is to remove stigma, accept a greater degree of risk in society, integrate. The second stage is to regulate, educate and guide. But the second stage is dependent on the first - it depends on risky and sociopathic behaviour being out in the open, observed, with boundaries drawn that are realistic and not based on the latest idiot contribution of anal obsessives in the health and safety culture. If it was good enough for Christ to include hookers in his Heaven, it is good enough for us to have a drink with a lap-dancing single mum who is making a rational economic choice in working in a club.

Furthermore, she might get to enjoy her work and turn a necessity into an art, an affirmation that she can do some things well on her terms and can accumulate her small bit of capital to open up her own shop, cafe or dance school (as one bright lapdancer I met clearly intended). This woman (so she said) went to a major charitable trust(perhaps naively) and asked for the same sort of help that they give freely to young toughs in Lewisham but was rejected. Why? Was it because it was helping a young woman move from lapdancing to owning a dance studio, making best use of her physical intelligence (and a lot more intelligence than that, much more than I have experienced amongst the cliche-spouting university-educated hausfrauen of Middle Islington)?

Maybe not. Perhaps the Business Plan was just not good enough. But I suspect that she was stigmatised - our whole culture is stigmatising the rational choices of working class and vulnerable women because it cannot face the truth that, out there, life is not only not perfect, it is not perfectible.

Standing Up To The Bien-Pensants

If 'progressives' were truly serious about climate change, they would raise petrol and airline ticket prices to astronomical levels. If they were serious about 'exploitation' they would undertake a massive tax-based redistribution of capital. Instead they tinker at the people's expense. Life is a struggle but struggle is good and many of these strugglers do, eventually, not end up in the gutter but with good and productive lives. There is the instructive tale of the Russ Meyer starlet who became a grade school teacher and spent her life fearing that her past would be exposed. When it was, it was no great deal - she was a good teacher. That's all we need to know in common humanity.

So why make it so difficult for these people? Why not encourage them to see their lives as way stations to something better instead of marginalised holding pens for those who have no voice. Where were these 'liberals' and churchmen when they were first abused? Nowhere. They have no right to judge. Only these women have rights. Any decent feminist would respect them and their choices - and only seek to get them out on their terms from under the heel of their own pasts and the gang bosses that the establishment effectively hires though neglect to run these inconvenient industries. I have nothing but a profound contempt for the feminist hausfrau's obvious disdain for the most vulnerable simply because they use their few assets to give themselves a decent living.

Our first commentator above noted that ...trying to oversimplify the sex industry and paint everybody's experience as the same is extremely myopic Indeed - so you must remove the stigma AND the abuse: two sides of the same coin. And you do this through the integration of this community into society and economy and improving the conditions of 'white trash' (as they are sneeringly considered even as they are being 'reformed') instead of leaving them to fend for themselves. 'White trash' are people too. They have rights to free choice.

To summarise, sex positive approaches to feminism are not substitutes for economic equality or basic rights but they are a corrective in two directions against the tendency of progressives to drive essentialist feminist ideology in directions that are, bluntly, anti-human. At one level, sex positive feminism permits women to make their own choices about pleasure and objectification that best suit their economic conditions as they really are. It allows them to make rational economic choices without stigma.

At another level, sex work helps many of the poorest and most vulnerable in society to find routes out of social and economic marginalisation through making use of their limited assets, ultimately accumulating sufficient capital or connections to become the social equivalent of the grade school teacher. In the former, we are talking about mental, social and emotional liberation against the preconceptions and demands of mother and big sister as much as, probably more than, those of men. Getting it right about sex-positivity is also about self-confidence and getting it right about family and marriage.

In the latter, we are talking about removing the block on mobility from below created by an excessive reliance on education and 'respectability' and an opportunity to help the process of turning back the tide of social misery that progressivism and churches have done nothing to reverse. Sex-positive feminism is not the be-all or end-all of human liberation but it is an important component of it, one in which women themselves decide what is acceptable in the use of their own bodies at the time when they hold maximum market value in an imperfect world.

I suspect that women will feel very free to respond and with some vigour but I hope that this time we get a few brave men to say something intelligent and not behave like fearful self-censoring liberal whiteys at a black power meeting.

Notes

[1] This would presumably be September 18th, 2009, when New Labour was still the Government of the country. This now seems like aeons ago. We breathe easier in many ways despite the excesses of Theresa May. 

[2] In the original there was a link to a remarkable performance on YouTube. Some copyright troll appears to have taken exception to the music and the world is now deprived of the experience ... the effect of copyright trolls on simple pleasures over the last half decade is incalculable. Naturally, subsequent references to the video have been removed. 

[3] This refers to those women commenting on the hidden Facebook thread and they are not named because they do not have their consent to be named.  However, it is I who am being discreet, not they. They were frank and open and I admire them for that.

[4] This perhaps obscure reference has sex work in Uzbekistan stand for all emerging world sex work as different from sex work in the West because of the different social conditions. I count pole dancing as a form of sex work not in order to diminish it but, on the contrary, to describe it. It is the use of sexual allure or attraction to part others from their cash. Much of Hollywood's acting is sex work in this sense. 

[6] Mexico still teeters but has not yet fallen. Meanwhile we have a quasi-organised crime state in Islamic State and Europe is being destabilised by the mergence of organised criminal smuggling rackets out of Africa and through the Balkans. Add the emergence of similar racketeering corrupting the South East Asian states and we see the situation is getting worse on a global scale without actually tipping over yet to system collapse in the West - but maybe it is just a matter of time.

[6] The links between contemporary ideological feminism and faith-based religious fundamentalism are particularly disturbing and were raised at the Debate on May 13th. 

[7] I should have written 'should ensure' - it cannot be 'good business' at this present time because it remains stigmatised and unregulated.  

[8] I was not, of course, meaning to suggest that pole dancers or, indeed, sex workers are sociopaths. What I was trying to say is that sociopathic behaviours as defined by conventional morality are often rational situational responses to social conditions and that moralising about them is meaningless since many moralists would behave in precisely the same way if they found themselves in those same conditions. In some ways, I approve of sociopathic responses in some extreme conditions of socially generated poverty and exploitation as necessary checks and balances on those who turn a blind eye to such conditions. The organism must survive and reproduce ... it is possibly the only human right that is not invented. 

[9] One of my frustrations is that feminist objectification theory is selective and false in two senses. First, that it fails to recognise the normality and 'rightness' of general objectification as a general means of surviving in the world (which I have discussed elsewhere). Second, that the anti-objectification camp themselves treat their enemies - males and sex-positive or vulnerable females - as objects. The first is stupidity and the second is hypocrisy.

Saturday 22 November 2014

Understanding Americans - Some Key Texts

The cultured English mind, until recently, could be defined as Chaucer, Shakespeare, Milton and Bunyan, the Romantic Poets, the English Novel and the War Poets with Kipling, Sherlock Holmes and HG Wells added to taste. But Americans are not Englishman. Although there is a common linguistic culture and both cultures are being transformed radically by the internet-driven shift from word to image, there is a cultural continuity in liberal America that outsiders need to understand before they accept or contest it.

Nathaniel Hawthorne
There are key texts that emerged from within American culture and took hold of the American imagination in a way that helped define this curious half-idealistic empire. Political texts such as the Declaration of Independence or the Gettysburg Address and general journalism and propaganda (which is the origin of the Federalist Papers) are taken as read. Similarly, we are speaking mostly of language although we include three films in our mini-canon.

Like all cultures, American culture is multi-faceted. Every generation produces its unique masterpieces and its defining forms but what we are interested in are the pivotal points where an entire culture shifts direction rather than sanctify some text which liberates or changes just a component of it. In that context, I suggest that there are three key phases in the formation of the American liberal mind which must be seen in the context both of official ideology (the political texts) and an equally important 'intellectual silence' from the conservative Right, seen as anti-intellectual by liberals but also representative of a small town and conservative culture of doing and believing.

The First Phase: The 1850s - Setting the Texts for the Cultural War Against The South

The surge of creative writing in this period (we must not forget the genre-creating work earlier of Poe) may now be seen as a concentrated revolt against puritan authority that was inherited from, but out of time with, English mores of 150 years previously - not in the direction of European materialism (Marx) and existentialism (Kierkegaard) but towards transcendentalism.

This is the point at which the Northern (but not the Southern) culture of the United States moves from being a dialectical variant of European culture into something new and distinctive. It is the point at which American idealism and commitment to absolute moral values turns from aspirational political theory into cultural reality.We may take the major texts, read in schools later, as these five:

  • Nathaniel Hawthorne - The Scarlet Letter (1850): Questions are raised about communitarian authority.
  • Herman Melville - Moby-Dick, or The Whale (1851): The intensity of questions of good and evil.
  • Harriet Beecher Stowe - Uncle Tom's Cabin (1852): Sentimentalism in the cause of the good.
  • Henry David Thoreau - Walden, or Life in the Woods (1854): American individualism bonds with the land and with the ideal.
  • Walt Whitman - Leaves of Grass (1855): The poetic lauding of American earthiness

This immense flourishing of literature on the US East Coast in scarcely half a decade represented an America that was still an offshoot of British culture but that now asserted a distinctive urban liberal and democratic mentality that, in parts, and mostly unintended, helped to fuel the moral fervour behind a bloody war of conquest that was to be touted as a war of liberation after the fact.

This culture was later to invert itself somewhat into philosophical pragmatism as a result of horror at that war (as ably outlined by Louis Menand in 'The Metaphysical Club') and react against populist enthusiasm for moral absolutes but both the belief in force as agent of moral right and a measured antinomian belief in justice and rights over the forms of law has been a persistent value that drives American political action at home and overseas even today.

The Second Phase - From The Late Nineteenth Century to The Mid-Twentieth Century - Understanding & Reforming The Imperium

The first phase was a concentrated burst of generational energy based on an idealistic response to imposed authority from above. It ended in a brutal war that was pursued, albeit not always idealistically in practice, increasingly for 'moral' ends as it moved forward.

Henry James
The next phase is a coming to terms with the expansionary but increasingly anomic ever-expanding federal state that emerged from the crisis. It consisted of two  parts - a mainstream concern with American exceptionalism and how to make it moral, increasingly through a progressive discourse, and an attempt in relation to the South to include a still-alien culture in the whole.

Again, the critiques of capitalism in America are wholly unlike that in Europe. In Europe, there is a war against capitalism as a fundamental socially organising concept from both the Catholic or Fascist Right and the Socialist Left but, in the US, progressives are not arguing against capitalism but against 'bad' capitalism, against monopolies and for smallholders and the 'little man'. The attitude is more one of observation for reform than rage for revolution.

The texts to be read in schools today tell us that, in the last quarter of the nineteenth century and the first half of the twentieth century, the US is not all that it could be in the eyes of thinking liberal men.

It is flawed but it is exceptional and it could be better by returning to its original intentions, the intentions, in a strange piece of patriarchal conservatism, of the Founding Fathers or the free-born settler. This is a liberalism that might be considered very conservative and nostalgic in Europe:


  • Henry James - Works (1871-1911): Anglo-American subtleties and differences
  • Mark Twain - Adventures of Huckleberry Fin (1884): A nostalgia for freedom
  • Frank Norris - The Octopus (1901): The progressive critique of big business
  • Sinclair Lewis - Main Street (1921): The dead weight of small town America
  • F. Scott Fitzgerald - The Great Gatsby (1925): The corruption under the glitter
  • Norman Mailer - The Naked & The Dead (1948): Americans at war

The Southern Response

The 'Southern Response' is not so much a response by the South, which is a cultural back-water, but about the South. A choice is made in the early twentieth century not to integrate the black people who live there and in the Northern cities but to mythologise the culture romantically as a lost cause, a cavalier planter culture beaten (as they should have been even in Marxist theory) by kinder bourgeois roundheads. In doing so, the South is pickled in aspic in order to be integrated into Yankeedom while remaining segregated at home:


It is no accident that the process is book-ended by two major block-busting films. The first rewrites the civil war as a war of resistance on the lines of other doomed tales of resistance much loved by Anglo-Saxons - from Hereward the Wake onwards - and the second shows the romantic but wrong culture of the feudal South as ultimately ill-fitted to the modern world: 'frankly, my dear, I don't give a damn!'

Distracted first by war and reconstruction, the nation-creating liberal texts of this middle phase displace resentments in the defeated South and divert a troubled national liberal culture, confused by its own victories at times, into hand-maiden to a State that could ambiguously be an agent for or against the people.

The Third Phase - The Sixties - The Creation of the New Liberal Mind: Fear, Anger & Guilt

The final phase is the one most of us are familiar with. Like the 1850s, it represents a point of concentrated energy that shifts the ground within the culture, creating the Democrat Party of today and the resentments of small-town conservatism that fuel Republican revolts. The texts below cover the three key psychological developments that rule liberal thinking today - environmentalism, feminism and a passion for indigenous movements as somehow more pure than urban man. These are three centres of contemporary radical thinking in politics and the media.

Notice that the works of sexual and 'negro' liberation - though important to those communities - are not on the list because these were primarily matters of direct action and not texts, though the texts were many. And we have two women on the list for the first time - third phase liberalism is increasingly driven by women and women's values to the extent that the crisis of support emerging today lies in the alienation of working class men who could be taken for granted in the first two phases as supportive of their bourgeois betters' aspirations for rights and reform.

Rachel Carson
And there is one film on the list that has almost been forgotten now but, at the time, brought the message of Dee Brown about forgotten history into exceptionally gory focus for a mass population:

  • Rachel Carson - Silent Spring (1962): An environmentalist ur-text
  • Betty Friedan - The Feminist Mystique (1963): Hardline quasi-Marxist introduction to feminism
  • Paul Ehrlich - The Population Bomb (1968): Existential panic over scarce resources
  • Dee Brown - Bury My Heart At Wounded Knee (1970): Guilt at the genocide of the indigenes
  • Film - Soldier Blue (1970)

The sixties are rightly regarded as a cultural watershed. These types of text and film helped to create a new liberal ideology of rights (especially for women and then for a range of other identity groups based on gender and orientation), imperial guilt and existential fear that drove the babyboomer political project and the opposing conservative communitarian reaction to contest each other right up until the age of the internet.

For those who have not spent time in the American school system (as I have) and are puzzled by the American liberal response to the world, a world which such liberals persist in not trying to understand in its complexity, these three phases may help comprehension of what they are dealing with.

The first phase gives us a genuinely liberal moral absolutism and sentimentality that the world is not what it should be and can be put right by individual endeavour and sentimental good will.

The second long phase shows a determined commitment to mythologising history in order to make things right, a progressive optimism that struggle will return the world to what it should have been if there had been no 'fall' and periodic, latterly apocalyptic, despair at the world as it is.

The last phase focuses on the moral wrongs that are to be found everywhere - in the world as a whole and not just the american world - and that our environment, equality and protection of the vulnerable are 'causes' where, perhaps, facts are not the issue but the will to change things ... which brings us back to the impetus behind the transcendentalism of the 1850s.

And the rest, as they say, is history ...