Max Ajl’s A People’s Green New Deal intervenes in current debates regarding green planning, green future, green stimuli, and eco-socialism. It surveys a wide range of existing literature on the ecological and social crisis, ranging from ruling-class “great transitions,” to eco-modernist elixirs of the right and the left which bank on technological solutions to today’s social and ecological problems. It then considers and critiques an array of liberal, left-liberal, and social democratic proposals, some of them going under the eco-socialist moniker, and shows how they rest on continued exploitation and primitive accumulation of the periphery.
A People’s Green New Deal contributions lie in, first, using frameworks of dependency theory, accumulation on a world scale, and ecologically uneven exchange to illuminate the costs and consequences of distinct approaches to the climate crisis, left and right. Second, the book’s emphasis on agriculture, land use, and agro-ecology makes it unique amongst books on the Green New Deal and parallel debates. Its emphasis on decolonization, national sovereignty, anti-imperialism, and climate debt repayments from the North to the South is a third contribution. A fourth is how it deals with technology.
This review forum assesses the contribution of A People’s Green New Deal. Sakshi situates APGND in terms of a counter-epistemology to Eurocentric and empire-blind resolutions, if not really solutions, to the social and ecological crises to which mainstream Green New Deals are addressed. Sheetal Chhabria assesses APGND’s contribution to thinking on a planetary scale about appropriate planning for a just transition, while criticizing the book’s uncritical embrace of certain Indian nationalist tropes. Güney Işıkara raises questions regarding political agency and organization, the role of national-level planning in any form of national-level green transition, and how to approach anti-imperialism on a world scale.
In “decolonial” discourse, the African leadership landscape is flattened to the point of becoming a caricature. In an earlier variation of this caricature, Kwame Nkrumah’s injunction of “seek ye first the political kingdom” was presented by political scientist Ali Mazrui as a deficient obsession with political power to the neglect of the economic. In the current variation, the neglect of epistemic “decoloniality” is characterized as the deficient underbelly of the “nationalist” movement.
Kwame Nkrumah, Sédar Senghor, and Julius Nyerere are not only three of the most cerebral figures of Africa’s “nationalist” movement, but unlike Amilcar Cabral they lived to lead their countries in the aftermath of formal colonial rule.
Contrary declarations notwithstanding, Senghor, Nkrumah, and Nyerere were acutely aware of the colonial epistemological project and the need to transcend it. Indeed, philosopher Souleymane Bachir Diagne’s re-reading of Negritude as epistemology argued that its salience lies in the dissolution of the binary opposition of subject and object in the logic of René Descartes. Whatever one’s take on the specificity of Senghor’s claims of Africa’s modes of knowing—by insisting on the interconnectedness of subject and object—he deliberately sought to mark out what is deficient in modern European epistemology and valorize African systems of knowledge. This epistemological project is built on a distinct African ontological premise.
The histories of international development and foreign aid often focus on aid between independent nations. Williams’ (2013: 234) history of international development aid only begins from the British Colonial Development Act of 1929. Markovits, Strange and Tingley’s (2019) history of foreign aid focuses on aid between “nations” or empires. Helleiner (2014), for instance, traces the origins of multilateral development finance proposals to China’s Sun Yat-sen in 1919.
There is, however, a major problem with these histories. Their starting points reveal a methodological nationalist approach. The history of states and societies since the modern era, is however more complex. The early modern era is well known for the spate of state consolidations and national formations. It may be argued that intra-national transfers within modernizing nations may represent important forms of regional development assistance that have been left out of the consideration of the history of development assistance.
How is imperialism relevant today? How has it mutated over the past century? What are different theoretical and empirical angles through which we can study imperialism? These are the questions we deal with in our edited volume on The Changing Face of Imperialism(2018).
We understand imperialism as a continuing arrangement since the early years of empire-colonies to the prevailing pattern of expropriations, on part of those who wield power vis-à-vis those who are weak. The pattern of ‘old imperialism’, in the writings of Hobson, Hilferding and Lenin, were framed in the context of the imperial relations between the ruling nations and their colonies with political subjugation of the latter, captured by force or by commerce, providing the groundwork for their economic domination in the interest of the ruling nations. Forms of such arrogation varied, across regions and over time; including the early European invasions of South America, use of slaves or indentured labour across oceans, and the draining off of surpluses from colonies by using trade and financial channels. Imperialism, however, has considerably changed its pattern since then, especially with institutional changes in the prevailing power structure.
The essays in the volume offer a renewed interpretation, which include the alternate interpretations of imperialism and its changing pattern over space and time, incorporating the changing pattern of oppression which reflects the dynamics underlying the specific patterns of oppression. The pattern can be characterised as ‘new imperialism’ under contemporary capitalism as distinct from its ‘old’ form under colonialism. The varied interpretations of imperialism as in the literature do not lessen the significance of the common ground underlying the alternate positions, including the diverse pattern of expropriations under imperialism.
The volume offers fourteen chapters by renowned authors. In this blog, we organise them in the following manner: the first five of those deal with the conceptual basis of imperialism from different angles, the next three chapters deal with contemporary imperialism, and then the rest six chapters of book deal with India, colonialism and contemporary issues with imperialism.
In moments of great uncertainty there is refuge to be found in the work of intellectual titans like Samir Amin. After the sad news of his passing in August 2018 in Paris, aged 86, we began thinking about how best to explore the enduring relevance of his analysis and concepts to make sense of contemporary crises.
The pertinence and analytical heft of Amin’s work is particularly important in the contemporary period marked by the interconnected crises related to COVID-19, Black Lives Matter, the climate emergency, and looming debt crises across the periphery. In the years ahead, confronting these multiple and intertwined crises will require the kind of commitment to combining research with political engagement that Amin demonstrated.
Amin’s ability to weave together thorough analysis of the polarising effects of capitalism with concrete political projects for an international radical left makes his work particularly relevant in our quest to understand capitalism, its particularities across the world, and oppositions to it. There is a younger generation of scholars, of which we are a part, that is particularly hungry for Amin’s perspectives, one that came of age in a time where the universities have been thoroughly marketised and moulded by neoliberal processes, and where intellectual production and debates are not necessarily embedded within social struggles.
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.