This post is adapted from the preface for the newly published Turkish edition of The Struggle for Development, first published in 2017. The original edition aimed to root development thinking and practice in the analysis of class relations, and intellectual and political support for labouring class struggles. Turkey is experiencing numerous social struggles that illuminate the relevance of the arguments in this book. It is my hope that this book contributes to illuminating the social, developmental, value of these struggles.
Collective struggles by labouring class communities – in and beyond the workplace – have the capacity to generate real human developmental gains for these communities. Consequently, these struggles and the labouring classes that pursue them, should be considered as developmental.
The majority of development thinking across the political spectrum – whether theoretically or policy focussed – tends to downplay labouring classes, their struggles and the gains they generate. Rather, such struggles are usually ignored or are portrayed as obstacles to development, because they do not adhere to dominant capitalist notions of development.
Capitalist notions and strategies of development take many forms, and can be thought of as existing along a spectrum – from more market-led/neoliberal, to more state-directed forms. In this book I argue that, despite notable differences, these forms of development represent varieties of capital-centred development. Here capital accumulation is prioritised as the basis of economic and human development. As I show in this book, both market led and state led forms of development are based upon the assumption that labouring classes represent an objective input into the development process, rather than a subjective agent of development. This assumption legitimates labour exploitation and repression for the greater ‘good’ of capital accumulation.
The COVID-19 crisis has highlighted the stark reality of Africa’s extreme dependence on imports to feed our populations. In West Africa, 40% of the rice consumed is imported; African countries do not produce enough processed agricultural products to sustain their populations, with the three highest agricultural imports being wheat, rice, and vegetable oil; and local agriculture across the continent is dependent on imported inputs for production and therefore dependent on foreign exchange.
For Africans to chart a course away from extreme dependence on food imports prevalent now, the policies and thinking of early post-independence Africa—countries like Ghana and Tanzania —and international peasant movements, like La Via Campesina—offer a wealth of lessons.
As key countries adopted restrictive measures in their attempts to manage the spread of COVID-19—including the closure of air, land, and sea borders, and agricultural export restrictions—Africa is seeing a significant disruption of the supply chain due to the resulting decrease in the volume of imports. If exporters of cereals and staple foods, also affected by the pandemic, were to suddenly cease production, the many African countries dependent on these imports would be unable to feed their populations.
The Handbook of Marxism and Post-Marxism I co-edited with Alex Callinicos and Stathis Kouvelakis aims to present the development of Marxism as a militant tradition in dialogue with other traditions and within itself. Even if it was conceived almost six years ago, the multiple crises we are confronting today – economic, political, social, gender, environmental and biological – vindicate the spirit of our project. The project seeks to look at Marxism as a tradition that is rooted in and addresses the totality of capitalist social antagonisms and, by doing so, is able to think strategically beyond capital.
Several contributions challenge reductionist interpretations of Marx’s critique of political economy, and the idea that Marxism is irremediably Eurocentric and underestimates race, gender and ecology. This opens a space for a more complex, and I would say fertile, dialogue with Post-Marxists currents. The format of the Handbook – combining longer contextual essays and shorter essays on individual thinkers mainly – aims at facilitating this dialogue. We chose this format, rather than concentrating on themes and concepts, in order to capture the specificity of, and interactions between, individual thinkers and problematics.
In the final part of the book, “Marxism in an Age of Catastrophe”, John Bellamy Foster and Intan Suwandi forcefully argue that Marx inaugurated traditions of thought that can intellectually encompass the present age of catastrophe, announced by the floods and fires around the world as well as by the Covid-19 pandemic. These reflections complement the first part of the Handbook, “Foundation”, which points to the strong connection Marx and Engels posited between the critique of political economy and a politics of working-class self-emancipation. Thanks to this connection, they were able to conceive of capitalism as a global, gendered, racialized and ecological class antagonism in which struggles over wages and working conditions are organically linked to struggles over dispossession, social reproduction, ecology, imperialism and racism. Support for the demands of the most oppressed is thus crucial for the advancement of the working class as a whole.
In April 2021, Ivan Duque’s administration presented a tax reform bill labeled “Law of Sustainable Solidarity” to Congress. The bill contemplated an increment of the VAT on basic goods in conjunction with an increase in the marginal tax rates on the income of the so-called Colombian middle class. The vast majority of whom earns monthly less than 4,000,000 Colombian pesos (around 1,065 U.S. dollars). Although the bill put on the table contained some crucial elements for discussion, such as implementing a “basic monthly income” of 21 U.S. dollars (by far less than the current minimum wage). It contained little or nothing to effectively tackle Colombia’s high social and income inequality (with an official GINI of 0.526 for 2019).
The tax reform bill was presented in the mid of a severe economic and social crisis that had worsened due to the pandemic and against which the Colombian government has done hitherto little beyond the orthodox recipes. This triggered a general strike and nationwide social mobilizations that have already lasted over more than two weeks without any clarity as to their resolution as yet. The current social protest can be considered a continuation of a general strike that erupted at the end of 2019 and got into a rest due to the pandemic.
Yet, many elements behind the social movement go beyond dissatisfaction with the tax reform bill. Since 2016 after the peace deal between the Colombian government and the FARC, which used to be the oldest and biggest guerrilla in Colombia, the government hasn’t implemented most of the elements contemplated in the peace agreement. Also, although Colombia has had macroeconomic stability for more than 20 years, an indicator such as the official unemployment rate has consistently been above 10%. The level of poverty before the COVID-19 shock was near 32%.
Thus, the following question arises, what does it mean to have macroeconomic stability to the population? A call to think outside the box on what the government can or can’t do must be considered under other lenses. In view of the worsening of the social, political, and economic crisis in Colombia and the need to develop economic policy alternatives to the government’s orthodox position, a group of citizens and academicians wrote the open letter below to respond to those who argue the TINA mantra and believe that there’s a consensus in economics to support tax reforms amidst the COVID-19 epidemic.
Writing about Indigenous rights or climate and environmental justice movements as a non-Indigenous person is difficult and complex. The magnitude of difficulty becomes manifold if the authorial voice falls somewhere on the white, western knowledge spectrum. What we have to say matters less than what we have learned in thinking with the Indigenous people and their knowledge forms. For non-Indigenous scholars, there is a constant need to be alert to the possibilities of reproducing colonial power structures and epistemic frameworks while engaged in knowledge production. The only way out of this conundrum is to constantly learn from Indigenous voices and epistemologies and be sensitive to structural inequities and epistemic injustices that have marred the academe. It is not adequate to merely provide nodding acknowledgement to the idea of environmental justice. Interrogating the colonial and settler colonial structures within environmental movements must be a continuous process. Particularly, the idea of Indigenous environmental justice is yet to assume the place it deserves in the literature on environmentalisms, environmental activism, or even Marxist ecology. While Black-Green solidarity and alliance is an indispensable condition for the flourishing of the environmental movements, the work towards achieving it has been disappointingly slow. These concerns resurfaced as I read Andreas Malm’s new work How to Blow Up a Pipeline.
This blog post attempts to proffer insights on the possible influence of prevailing economic circumstances and how they may play out in political dynamics in the run-up to the 2018 elections. Zimbabwean politics has been intensely competitive since the formation of the MDC in 1999, giving the ruling ZANU PF the most effective challenge since independence. Nowhere, however, did the opposition come any closer to clinching electoral victory than in 2008 where they were eventually talked into sharing power after a violent build up to the run-off elections. The two parties will face each other again in 2018 and the question that remains is whether the efforts at ‘grand coalition’ building will address the deficiencies of the opposition. However, as 2018 draws near, it is becoming crystal clear that the structural constraints facing the economy is already setting the battlelines for political parties. Therefore, debates on ‘grand coalition’ building in one way or another will have to address the question of the economy in a manner that will resonate with the ordinary men. The political parties that will see beyond electoral fraud and malpractices in their strategies will most likely have more traction with voters.Read More »
Stephen Hopgood’sThe Endtimes of Human Rights and Eric Posner’sThe Twilight of Human Rights Law have set off an important debate about whether human rights have run out of steam as a force for human progress. Other commentators such as Sam Moyn have argued that human rights no longer have the power to mobilize international condemnation and moral pressure against totalitarian regimes. Posner argues, for example, that the rapid expansion in the ratification of human rights treaties since the 1990s has had no impact on the respect for human rights. Further, since the end of colonization, human rights movements such as the right to self-determination, the civil rights act in the US, and overall equality in the US have run out of steam.
On closer reading and reflection, these arguments tell a very partial story about human rights. They are limited to human rights as civil and political rights to end brutal authoritarian rule, as law in international treaties to be enforced by the UN human rights system, and as a mission of international institutions embodied in international treaties and bodies, both inter-governmental and non-governmental. Indeed, these opinions reflect a view of human rights as a civilizing mission of the Western world by the use of law and political power—a vision of the dominant human rights scholars and organizations.
Yet there are other ways of understanding the process of human rights progress. As Michael Ignatieff forcefully argued at a recent conference at Kings College, human rights is not about international law but about politics: “moral politics expressed as or clothed in law”. And the politics is not just about foreign policy goals of powerful states.Read More »