This post was originally published on Menelique Magazine, issue #3 and menelique.com.
#Black Lives Matter highlights the suppression of black lives in all aspects of society, but the public interest in the movement has been limited to systemic state racism involving the brutality of white police officers against black people. The visible and visceral discriminations in the public domain are serious and warrant such interest and concern, but this focus leaves out several other issues that are of interest to the movement.
The intellectual marginalisation of black people is one of such relatively overlooked areas. When black intellectual suppression is recognised, it is commonly held to be a mere supply problem. In this sense, black people produce little or no knowledge, there are few or no serious black scholars to engage, or the work of black scholars is not good enough. Conventional indices appear to bear out such claims. From 1987 to 2016, for example, a World Bank report suggests that the share of Africa’s contribution to the global pool of scientific knowledge as measured by scientific databases such as Web of Science declined from 1 to under 1 per cent.
In 1825 a Javanese prince named Diponegoro touched off a five-year, ultimately unsuccessful, war of resistance against the Dutch colonial government. As detailed by Peter Carey in his biography of Diponegoro, one of the causes was a land-rent system imposed by the Dutch on the Javanese sultanate of Yogyakarta. Under this system, landowners were encouraged to rent their estates directly to European plantation owners for the production of cash crops. This had a disruptive effect on the local economy and the Governor-General ordered it halted. But there was a catch. As the land-rent system was unwound, the Javanese landowners were forced to buy out the plantation owners in order to get control of their land back.
Many had already used the rents to buy imported luxury goods, and they fell into debt paying out large and often inflated sums to the plantation owners. The sultan was expected to back-stop these debts using payments he received from the Dutch for granting them the right to collect revenue on the kingdom’s toll roads. This created a situation where a Javanese merchant travelling from Yogyakarta to Semarang had to pay fees to the Dutch toll road agents. A portion of those fees then went to the sultan, who used them to back-stop debts being incurred by Javanese landowners as they bought back their own land back from European plantation owners.
Settler colonialism, those colonial processes based on the aim of permanently settling metropolitan populations on indigenous lands, and – crucially – the struggle against it, have been at the centre of many of the key political developments of the last three decades. Starting with the movements of the Zapatista uprising in Chiapas and the first Palestinian intifada, indigenous resistance against settler colonial rule have played a central role in the reconstruction of progressive and revolutionary politics in the aftermath of the collapse of the Soviet Union and the subsequent ideological crisis it generated.
More recently, indigenous movements against land expropriation and pipeline construction in North America, the intensification of settler colonial policies in Kashmir, and the coup against the MAS government of Evo Morales in Bolivia – to name but a few – continue to point to the central place these processes occupy in contemporary political struggles. They also illustrate powerfully the centrality of settler colonial dispossession in global strategies of capital accumulation and class rule. Far from being a historical issue, albeit one with present-day consequences, settler colonialism is a key aspect of contemporary capitalism.
Bradford deLong has recently argued that neoliberalism provides a way for former colonies to close the gaps with their erstwhile colonial masters. But this argument ignores the fact that several economic policies of colonial times were explicitly laissez-faire in nature.
The recognition of the dangers of allowing finance a free hand in the economy has led to a rethink of the soundness of neoliberalism as an economic and policy doctrine, from no less an organisation such as the IMF. Dani Rodrik has attacked the theoretical foundations of neoliberalism itself, judging that its insistence on allowing for unhindered market activity is bad economics itself, for economic models that make a theoretical case for markets cannot be easily transplanted into the real world in the way that advocates of neoliberalism believe.
Yet this is not to say that the concept is dead and buried. As Harvey (2007) points out, neoliberalism is a political economic process that ostensibly seeks to organise society and economies around the principle of free market activity, while primarily attempting to shift the balance of power towards dominant economic classes that control capital. Seen in this light, neoliberalism is still a powerful force shaping political and economic changes in much of the world today.
Bradford deLong’s blog post, first published in 1998 and re-published now shows that the term “neoliberalism” still carries intellectual currency. His is a curious argument; neoliberalism provides the only suitable path for countries of the developing world to close the gap with their former colonial powers. Access to the latest goods and technology allows developing economies – with low levels of productivity – to boost productivity and output growth, and consequently incomes. The reason the State should stay away from the economic sphere in the developing world is because democratic institutions have not been established yet, and hence the political sphere is vulnerable to capture by elites.Read More »