Portuguese, Stateless Embassies
ISIS e Ucrânia: O governo alegará qualquer coisa para entrar em guerra

Quando liguei a TV para assistir o discurso de Barack Obama sobre seus planos para a guerra contra o chamado “Estado Islâmico”, eu esperava exatamente o que foi dito — uma verborragia pseudopatriótica, o anúncio mais subsídios ao complexo militar-industrial com um toque de mudança de regime na Síria. O que eu não esperava era a homenagem que seria prestada a uma era anterior:

“[Nós] não enviaremos garotos americanos a 14 ou 15 mil quilômetros de casa para fazer o que os próprios asiáticos deveriam estar fazendo por conta própria.” — Presidente dos EUA Lyndon Johnson, 21 de outubro de 1964.

“[Nós] não podemos fazer pelos iraquianos o que eles devem fazer por conta própria (…).” — Presidente do EUA Barack Obama, 10 de setembro de 2014.

É uma inversão curiosa: a observação de Lyndon Johnson ocorreu no final da era do “aconselhamento” no Vietnã e antes da enorme intervenção militar direta naquele país. A reprise de Obama acontece depois de quase 25 anos de gigantescas intervenções americanas diretas no Iraque e pretende fazer o caminho contrário, levando os Estados Unidos de volta a um papel de “aconselhamento”. Curioso, mas claramente não acidental.

Todos nos lembramos de como acabou o Vietnã. Após a derrota em duas guerras em terra na Ásia nos últimos 12 anos e ao consultar os livros de história da era pós-Segunda Guerra Mundial, poderíamos esperar que Obama tivesse aprendido sua lição. E estaríamos certos.

Infelizmente, a lição que ele aprendeu não é a mais óbvia (fiquem na sua, EUA!). Pelo contrário, a lição foi de que as guerras americanas não precisam ser “vencidas”. A medida de sucesso desde 1945 não era a vitória militar sobre um inimigo definido, mas os dólares entregues para os contratos de “defesa” — quanto mais deles, com durações cada vez maiores, melhor.

A perversa referência de Obama a Lyndon Johnson pode ser interpretada como uma invocação de Harry Hopkins, o braço direito do presidente americano Franklin Delano Roosevelt. Hopkins resumia a história e os objetivos futuros de todos os estados em 1938 da seguinte forma: “Gastar, gastar, gastar, taxar, taxar, taxar, eleger, eleger, eleger.” A Segunda Guerra Mundial colocou o complexo militar-industrial no meio da teia de gastos e impostos. Ele permanece lá desde então e não tem intenção de abdicar de sua posição.

Quase 65 anos depois dos primeiros tiros da Guerra da Coreia, os EUA ainda mantêm quase 30.000 tropas ao longo do paralelo 38. Quase 75 anos após as campanhas europeia e japonesa, os EUA ainda mantêm enormes guarnições e presenças navais na Europa (cerca de 70.000 tropas) e no Pacífico (80.000).

O propósito dessa mobilização perpétua? Justificar os gastos de centenas de bilhões de dólares por ano em armas, equipamento, navios, aviões, quartéis e assim por diante, todos fornecidos pelos amigos de políticos da indústria de “defesa”. Matar não é necessário, a não ser para consumir a munição e desgastar as armas para que mais possam ser compradas.

O Vietnã foi uma guerra longa e lucrativa, mas um caso excepcional, porque teve um ponto final.

O objetivo de sucessivas administrações americanas no Oriente Médio parece ser retornar ao modelo do Vietnã, com apenas algumas modificações. A mitologia do Estado Islâmico (ISIS) como uma ameaça substancial (ou mesmo, na hipérbole dos representantes do governo, “existencial”) aos EUA, combinada com seu próprio status como um fantasma amorfo e mal definido que jamais pode ser “derrotado” se presta muito bem à extensão dos 24 anos de guerras.

Qual o objetivo da administração atual na Ucrânia? Estender a vida da OTAN em vez de deixar a já inútil “aliança” militar se aposentar.

A questão principal nas questões de guerra sempre é “O estado vai poder fazer essa guerra?”, que sempre é rebatida com “O estado pode não fazer essa guerra?”.

A real pergunta que devemos nos fazer, porém, é: “Será que realmente podemos ter um estado com suas guerras perpétuas?”

Traduzido por Erick Vasconcelos.

Stigmergy - C4SS Blog
There is No Hope

The war in Syria is here. It got held up in social media traffic. We thought the angry hashtags had permanently ceased death from above for the Syrian people. For a moment, the Internet rejoiced in its seemingly overwhelming power to harness the American people’s voice. We were sick of war, sick of decent people being turned into killing machines and amputees. There was no need to go into Syria, no impending doom. Apparently Americans had wised up in the past decade and weren’t going to accept another bloody quagmire.

Well, so much for that. The war in Iraq, supported by a majority of Americans at its dawn, was not enough to teach Americans. And why would we expect it to be? 50,000 American soldiers and countless millions slaughtered in Vietnam wasn’t enough. The near extermination of the Japanese, the destruction of most of Germany’s cities, the piles and piles of bodies and all the wasted potential of a so-called greatest generation wasn’t enough.

It will never be enough. There is no hope. There is no progress the American government or any state can make away from the inevitability of mass slaughter. The lines at military recruiting booths will continue. Your protesting them will not eliminate them.  Your pleas will not stop your friends from making the decision to kill for what they see as the greatest good. And when your friend comes back a husk of a human being, when the memories of Syrian, Iraqi, Somalian, Yemeni, Pakistani victims haunt him, when he reaches for his legs and finds only air, he will imagine it was all worth it and there will be nurses and psychologists to assure him it was.

The war culture is all-enveloping and there is no end. The American resolve against war does not exist beyond an Internet fad, entirely obliterated with effective propaganda and fear-mongering. We are a nation of dunces, suckers, cads, cowards and killers. The world will bear most of the consequences for our idiocy. The people of the Middle East are not so easily led on. They know that war is all there is. They live with drones dotting their skies and murderers posing as peacekeepers occupying their streets. They know there is no hope, no expectation that America will ever do the right thing. Their children will die. Their parents will die. Their homes will be turned to ash and they will only grieve for a moment, because to wish any of it hadn’t happened is to embrace cartoon fantasy.

There will always be a threat or the threat of a threat which will sell the American dupocracy into sycophantic worship of the capability of our military to make all right in the world. Americans crave protection, or the illusion of it. In truth there is no protection. 9/11 was not a fluke carried out by mad men. Nothing will save us from those who have every reason for blood thirst. They have nothing but their vengeance to guide them against the monstrous robotic nation which slaughters their countrymen and keeps them bound to a life of poverty and desperation. You will not swat them all away. We are not safe. In fact with the announcement of this newest edition of the War on Brown People, we are less safe than ever.  But who needs true protection when all are assured that the state will continue to cradle them and make it all better?

The Americans are coming, stupider and more sure of themselves than ever. Will we beat our former high score of a million deaths? There is always hope for war. War is easy and resistance is futile. None of it will end until borders end, and good luck with that. Good luck dismantling the military industrial complex. If it crumbles, it will merely be reassembled to guarantee another century of death for the weak. There are no consequences for these campaigns of murder, no voice to condemn the soldiers or protect them from the scavenger recruiters. We’ll be duped again, and again, and again. The next time a president declares his steadfastness against perpetual war, the next time you hear media outlets praising the anti-war resolve of the American people, do what I do and laugh. Don’t weep. Your tears accomplish nothing. Enjoy the ride, because there is no exit in sight.

Guest Feature
Small is Awesome

The following article was written by Max More and published with The Freeman, February 1, 1999. Max More is president of Extropy Institute in Marina Del Rey, California.

Large Corporations Will Not Come to Dominate the Economy

Giant corporations controlling national governments. Corporate behemoths regimenting their workers, controlling their customers, and obliterating their smaller competitors. The rich get richer and the large get larger until a small handful of megacorporations rule the planet.

We have heard this warning about King Kong capitalism from Marxists and other statists for decades. The future is always about to bring about the death of small companies and individual initiatives. Since the 1980s a new, popular form of science fiction known as “cyberpunk” has reinforced this view in the popular imagination. Books such as William Gibson’s Neuromancer suggest that our economic system will become utterly dominated by a few faceless bureaucratic megacorporations. One of the great appeals of a free-market economy is precisely that it promises to distribute power widely. But the image of the future being pushed at us will undermine that appeal if it goes unchallenged. Ironically, the result will be a call for more intervention by the state—the most monolithic, bureaucratic institution imaginable.

Those who understand how free markets really work have long responded to these dire predictions with economic theory and history. We know that harmful monopolies have little chance of forming and surviving without government intervention, whether in the form of direct government ownership, subsidies, legal privileges, trade protection, and so on. Contemporary enemies of the market may suggest that advanced technology has changed the rules, making megacorporations and monopoly inevitable.

On the contrary, an analysis of what makes firms a certain size, combined with an understanding of technological change, reveals a far different and more exciting picture.

Over 500 million years ago, sparked by the introduction of sexual reproduction, the Cambrian Explosion brought a massive proliferation of new life forms. Multicelled organisms appeared (jellyfish, sponges, and worms) along with the first shelled creatures. As we enter the 21st century, technological changes will have a similar effect on another kind of ecosystem: the economy. Contrary to the expectation of highly concentrated corporations, we will see the proliferation of new organizational forms. The keys to success will not be overwhelming size but flexibility, agility, rapidity of response, and the ability to reform, spin off, dissolve, and recombine into new business structures. These changes are already underway.

To understand what kind of corporate environment will emerge in the markets of the next century, we need to answer two questions:

  • What economic forces determine the size of firms?
  • How will information technology affect those forces?

The answer to the first question lies in economist Ronald Coase’s theory of transaction costs. The answer to the second lies in the Internet and a powerful new form of business software called enterprise resource planning software.

The Size of the Firm

Why do firms exist in the first place? And why do they grow to a particular size? Ronald Coase won a Nobel prize for being the first to seriously tackle these questions. His answer involves the concept of “transaction costs.” We might wonder why, for any production job, individuals do not simply make contracts with each other on the market instead of forming a firm. Why not carry out production in a completely decentralized manner rather than centralizing activity within a firm?

The problem is that negotiating and settling contracts for every exchange transaction consumes time and energy. Every time something new is to be done, contracts have to be renegotiated. These transaction costs often make it difficult and expensive to be productive. If you simply want someone to paint your garage, an individual agreement with the painter makes sense. It would be pointless to form a corporation with the painter. But if you wanted to work with the painter and 20 of his buddies to paint a variety of buildings over a long period of time, forming a corporation and hiring them as employees might make sense.

Carl Dahlman has identified several kinds of transaction costs. Search and information costs involve the difficulty in finding the right people with whom to make a contract for each task. Bargaining and decision costs involve the time and energy used to reach agreement on the terms for each task. Policing and enforcement costs involve the expense in ensuring compliance with each individual contract. When individuals form a firm, a single employment contract replaces this complex series of contracts. The contract states that the person agrees to do what the employer or entrepreneur says within certain limits in exchange for specified compensation. Direction by the entrepreneur replaces numerous contracts made in the market.

Firms will continue to grow so long as the cost of adding activities by organizing labor and resources within the firm is less than the cost of contracting for those factors on the market. The firm will stop growing at the point where the costs of organizing a transaction internally equals the cost of carrying it out through market transactions.
Firms will tend to grow under several conditions. If workers are closer together, it becomes easier to organize them. The movement of people to cities in the Industrial Revolution helped companies to get bigger. Government policy can also alter transaction costs to favor growing firms. For example, sales tax is imposed on market transactions but not on activities within the firm. The higher the sales tax the more the cost advantage to corporate organization of economic activity.

Technology and Transaction Costs

Technological change can strongly alter transaction costs and so affect the size of firms. Coase himself noted that an invention like the telephone may tend to increase the size of the firm. It does this by making it easier to organize widely dispersed individuals. Yet as Coase also noted, every invention will change not only the costs of internal organization but also the costs of using the price mechanism. Whether firms get larger or smaller depends on which effect is greater. In today’s world of a rapidly evolving Internet and increasingly powerful business software, technology is already changing the optimal size of the firm and the look of the business ecosystem.

We don’t need to look to the future to see the effect of technology on the size of firms. Twenty-five years ago Fortune 500 companies employed 20 percent of workers. Now it’s only 10 percent. Many observers have noted that the widespread use of e-mail has flattened corporate hierarchies. These companies may be larger than ever in terms of money flows, but the number of layers of communication between top executives and lower-level operatives has shrunk. Some fast-paced technology companies actively encourage their employees to communicate directly with high-level planners. The popularity of software such as Lotus Notes and “groupware” is enabling groups of employees to communicate with less managerial mediation.

Two areas of technology will have the most profound impact on business organization, flattening hierarchies, enabling innovative business structures, and fostering temporary, flexible work teams in place of fixed giant corporations. These areas—computer networks and enterprise systems—work together to alter the incentives of business.

Computer networks include the rapidly growing Internet. The utility of the Internet grows as the number of computers and users on it grows and as bandwidth expands. Fax machines were not terribly useful when only a handful of people had them. Once they became almost ubiquitous, their utility improved drastically. Similarly, when only a few physicists in Switzerland used the World Wide Web, its utility was severely limited. As millions of individuals and tens of thousands of businesses go online, more and more of us find the Internet indispensable. As bandwidth improves, its utility will grow further as we move to real-time video and interactive virtual environments.

Along with the Internet, businesses are developing “intranets” and “extranets.” Intranets are computer networks accessible only within the corporation. They allow the easy and efficient sharing of corporate information, tracking of activities, and communication of ideas. Extranets extend a company’s networks over the Internet to its suppliers, customers, and partners. Intranets reduce transaction costs within the firm, while extranets and the Internet itself also reduce costs in the market.

Dramatic Productivity Gains

Enterprise systems add to the business transformations being wrought by computer networks. Enterprise systems take the form of enterprise resource planning (ERP) software (and related packages such as supply-chain management and sales-force automation software). When a company installs ERP software it is not simply running another piece of business software. It is installing a business model—a way of doing business embodied in the structure of the program. Enterprise systems organize and integrate a company’s reporting, sales and delivery, financials, manufacturing, service, inventory and supply, and human resources. More and more businesses are installing these programs in pursuit of enormous productivity gains. A company might reduce the time it takes to re-price all its products from five days to five minutes, reduce credit checks from 20 minutes to three seconds, and ship products within 24 hours instead of two weeks.

The development and convergence of computer networks and enterprise systems are changing the shape of corporations by reducing transaction costs. Even when companies appear very large, as measured in terms of their revenues, they employ relatively few people. They are becoming increasingly “hollow.” Dell Computer, for example, differs greatly from traditional manufacturers. It not only does not make computer parts, it does not even buy the low-level components. Instead it buys subsystems and assembles them into a range of computers. Since Dell does no manufacturing, it can fulfill orders rapidly. Thanks to its enterprise system, it carries an incredibly low eight days of inventory (compared to two months for competitors).

Some companies are so decentralized that they never even handle their products at any point. One fashion accessories company with $80 million in revenues has only three employees. It contracts with other companies and individuals to make its products, design its packaging, and distribute and sell its products. The automobile industry is experiencing similar changes. A modern factory will simply fit together pre-assembled parts.

Companies are not only hollowing out; they are becoming more fluid in organizational structure. I have already noted that e-mail and intranets allow employees to communicate directly and easily. Intranets also give everyone ready access to corporate information without having to go through management. As the flow of information has improved, it has become easier to loosen the corporate structure while continuing to track activity. Largely autonomous temporary work teams have been one result. Traditional companies maintain a strict organizational hierarchy. Each employee has a superior, and that superior has a higher level superior. Increasingly, employees are forming independent work teams with no fixed boss. Business units within corporations even deal with one another as if they were independent companies, having to make competitive offers for their services. This is sometimes called “intrapreneurship.”

Hollow corporations, outsourcing, independent business units, and intrapreneurs join other trends to transform the corporate landscape. Temporary workers and freelancers add to organizational flexibility. The temporary agency, Manpower Services, now employs more people than any other private company. As Internet access improves and bandwidth expands, telecommuting becomes an option for more and more people. As these new options proliferate, bigness often becomes less appealing. More companies spin off operations into new corporations, adding to their flexibility and focus.

Computer networks continue to spread and to expand in capacity. We find sound and video appearing all over the Web. Full motion teleconferencing is becoming feasible. Before long we will see virtual reality technology reach a point where virtual meetings can take place, making physical proximity unnecessary. Individuals will search for one another over the Net, set up businesses using off-the-shelf enterprise systems, then dissolve their team when the job is done, perhaps never having physically met at any time.

Large, stable, enduring corporations will not disappear. But they will cease to dominate the corporate ecosystem. The new face of business will look far more diverse. We will see constellations of activity, including large corporations, corporations with vast revenues but few employees or production facilities, temporary firms formed for a single project (which might be hugely complex), and semi-independent work teams. The existing large companies may perform the valuable role of creating the cultures and standards that allow these corporate mutations to emerge and flourish.

Government: Stay Out of the Way

Governments may slow down this process, but cannot stop the forces of technological change. The best way to help is to stay out of the way as new business structures form. They can also help by cutting sales taxes. Sales tax is paid on exchanges between companies but not within a company. This makes it more economic to organize activity internally rather than contracting for it on the market, making companies bigger.

We will not become citizens of Microsoft or General Electric. While large corporations will probably continue to exist in the future, they will not dominate the economy. On the contrary, the continuing reduction in transaction costs, the expansion in computer network bandwidth, and the ability to quickly create a business using off-the-shelf processes will accelerate today’s trends toward a more diverse and flexible business environment. Free markets will bring not King Kong capitalism but a network of dynamically changing organizations. Permanent corporations will be only one of many species in the business ecology of the 21st century.

The market is vastly smarter than any individual, so we cannot predict exact or complete details of the emerging economy. Yet the trend clearly favors flexibility over rigidity, responsiveness over resistance, and speed over size.

Notes:

Ronald H. Coase, “The Nature of the Firm,” in The Firm, The Market, and the Law (Chicago: University of Chicago Press, 1988).
Carl Dahlman, “The Problem of Externality,” The Journal of Law and Economics, April 1979.
Thomas W. Malone and Robert J. Laubacher, “The Dawn of the E-Lance Economy,” Harvard Business Review, September-October 1998.

Commentary
Victims of Abortion Criminalization

Jandira Magdalena dos Santos vanished after having an illegal abortion on August 26. She could feel the danger as it approached. Her last text message to her husband Leandro Brito Reis read: “Honey, they asked me to turn off my phone, I’m panicking, pray for me!” Two hours after getting the message, Leandro sent one himself asking for news. There was no answer.

Jandira’s tragedy is another among the thousands of Brazilian women forced to rely on unsafe abortions because the Brazilian government forbids abortion.

One million abortions are performed every year in Brazil. In Latin America, 95% of the abortions are unsafe, which are defined as a procedure undertaken by an individual with no practice, ability or necessary knowledge, according to gynecologist, obstetrician and representative from the Group of Abortion Studies (GEA) Jefferson Drezett.

The Federal Council of Medicine already recognizes that risky abortions are the fifth most common cause of maternal deaths. Many of these women die or bear terrible aftereffects from them in their bodies.

Some of them were raped, but, even though Brazilian law allows abortions in that case, until the approval of a new piece of legislation in 2013 that mandates care in public hospitals, it was very difficult to have them performed by the public health care system. Without this new law, millions went unprotected, deprived of a basic right even after sexual abuse, something that affected especially poor women. The evangelical conservative caucus in Congress intends to revoke this legslation. Is it fair that Congress should even have that power?

I agree with jurist Ronald Dworkin in his book Life’s Dominion. He states that people wish to ban abortion because they understand there is some intrinsic value to life that must be preserved. However, that sacred value is interpreted differently by different people. It is perfectly possible that the decision to terminate a pregnancy should be made taking into account whether valuing life actually means going ahead with an undesired gestation with little ability to support the future child. It is not a decision the state should be making. This moral issue is best left to the person who will suffer its consequences in her body and mind: the woman.

The story of Marta (fictional name) speaks volumes. A 37-year-old poor woman with only basic education, single mother of three young children, abandoned by the kids’s parents, Marta was unemployed in 2010 when she decided in desperation terminate her pregnancy. She bought abortive pills for $125, money taken from her only source of income, her daughter’s alimony. She utilized the medication incorrectly, causing bleeding and sharp pain. Marta was taken to court for the crime of abortion, reported by the physician who cared for her, and signed a confession to get a conditional suspension of the suit.

Does the state know what this woman’s decision should have been in her circumstances?

Some will say that the historical tradition of a given society should take precedence. But that is the same tradition that, as individualist anarchist Maria Lacerda noted, enshrined the “miserable morals of colonels, cowards, and cretins,” condemning deviant women to the “doors of cheap prostitution, with its misery, brothels, humiliations, sickness in hospitals, and the common gutter.”

Jandira disappeared. It is possible that we will never know what happened. But we do know how to prevent other Jandiras from disappearing in the name of a false morality: let us take the state out of women’s bodies. If necessary, by direct action — Dutch NGO Women on Waves Foundation is working to offer abortion procedures on international waters to women who live in countries where they are still illegal.

We need fewer spaces of power to oppress women and individual autonomy so that they can control their own bodies and make important moral decisions by themselves. If not, Brazilian women will never be safe from state aggression and social stigma. Abortion must be legal. Now.

Translated into English by Erick Vasconcelos.

Italian, Stateless Embassies
Obama Vuole Sconfiggere Isis, ma non Molto

L’amministrazione Obama ha recentemente annunciato una politica di intervento limitato in Iraq, con l’uso di droni per allontanare la possibilità che Isis conquisti i territori autonomi curdi. Il principale alleato americano è il governo regionale curdo di Massoud Barzani. Gli aiuti americani contro Isis si limitano alle regioni curde in Iraq.

Il principale avversario di Barzani nella conquista della fiducia dei curdi è Abdullah Ocalan, leader del Partito dei Lavoratori Curdi (PKK) attivo in tutti i quattro paesi in cui esistono significative minoranze curde.

Mentre guidava da una prigione turca un PKK originariamente marxista-leninista, Ocalan ebbe modo di studiare le opere dell’anarchico Murray Bookchin, di cui adottò una versione della sua filosofia “municipalista libertaria” (che Ocalan ribattezzò “confederalismo democratico”). La filosofia di Bookchin si impose all’attenzione di Ocalan come parte di un più ampio interesse per il pensiero socialista libertario tra i nazionalisti curdi dopo il crollo dell’Unione Sovietica. Ocalan vide nel confederalismo democratico – influenzato anche dagli sforzi orizzontalisti come quelli dell’esercito di liberazione zapatista messicano – un’alternativa sia al capitalismo clientelare occidentale che all’economia pianificata sovietica.

Il confederalismo democratico divenne la base su cui si sviluppò in Kurdistan il Raggruppamento delle Comunità, un tentativo del PKK di amministrare il territorio curdo. Questo ricalca da vicino il modello delle democrazie dirette federate di Bookchin, che a sua volta si basa sul modello della Comune parigina, dei soviet russi nati dopo la Rivoluzione di Febbraio, e delle entità anarchiche durante la Rivoluzione Spagnola. L’economia è governata da un insieme di auto-governo dei lavoratori e pianificazione partecipativa. Le donne hanno un ruolo di primo piano nelle municipalità e nelle milizie, e hanno combattuto valorosamente – per ragioni comprensibili – contro Isis.

Il PKK è ancora nella lista delle organizzazioni terroristiche per via della sua rivolta violenta contro il governo turco, anche se da un anno mantiene la tregua ed è riuscito a conquistare una significativa autonomia regionale per i curdi nella Turchia orientale. Ad aprile, sotto la tregua, il PKK ha trasferito il grosso delle sue forze combattenti nel Kurdistan iracheno.

Se Obama volesse davvero fermare l’ingresso di Isis nel Kurdistan iracheno farebbe meglio ad aiutare il PKK, soprattutto considerati i rapporti pacifici del partito con la Turchia e l’indipendenza di fatto delle aree curde nella Siria nordorientale. Il PKK e le sue milizie alleate in Siria hanno avuto più successo militarmente contro Isis del Libero Esercito Siriano appoggiato dall’occidente. Il PKK ha difeso le aree Yazidi del Kurdistan iracheno, e ha fatto trasferire i civili a rischio, quando i Peshmerga di Barzani si sono dileguati. Nel Kurdistan siriano, i combattenti PKK turchi hanno impedito la caduta di Kobane, che sta lungo le linee di comunicazione tra le aree dominate da Isis in Siria e Iraq. Ocalan e il PKK, a differenza di Barzani, sono molto popolari in tutto il Kurdistan, non solo nella parte irachena.

Ma è improbabile che Obama lo voglia. Peggio di una vittoria di Isis, dal punto di vista americano, sarebbe solo la dimostrazione della validità di un’alternativa sia al capitalismo corporativo che al socialismo di stato, un’alternativa basata sul decentramento, la democrazia diretta e l’autogestione.

Il Kurdistan ha molto in comune con la Corea postbellica. Nel vuoto di potere lasciato dalla ritirata dei giapponesi dalla penisola coreana, scrive (“Mass Graves”, ripubblicato su Austro-Athenian Empire il 25 maggio 2008) il compagno di C4SS William Gillis, “accadde qualcosa di sorprendente. Gli anarchici coreani, che da tempo appoggiavano la resistenza, uscirono dall’oscurità e formarono a livello nazionale una federazione di villaggi e consigli di lavoratori per sovrintendere un massiccio programma di riforma agraria.” Al nord, le forze di occupazione sovietiche soffocarono subito tutto, liquidando il progetto anarchico e installando al potere il regime dei Kim. Le forze americane arrivarono molto più tardi, dando alla Corea del Sud un momento di pace e libertà. Quando arrivarono, però, i comandanti militari americani scoprirono di “non avere una procedura valida per trattare con le federazioni regionali e le comuni anarchiche.” Così restituirono le terre all’aristocrazia spossessata, e aiutarono i possidenti terrieri a instaurare un governo militare. Con l’inizio della guerra di Corea, l’assassinio di anarchici e altri di sinistra, già in corso ad opera del regime militare, divenne frenetico. Almeno 100.000 sospetti anarchici, socialisti e comunisti o simpatizzanti finirono nelle fosse comuni.

Lo stato americano preferirebbe che Isis non vincesse. Ma come nel caso dei proprietari della fattoria ne La Fattoria degli Animali di Orwell, gli uomini hanno in comune con i maiali un interesse sopra tutti: non vogliono che gli “animali”, le persone qualunque, si governino da soli.

Traduzione di Enrico Sanna.

Portuguese, Stateless Embassies
A criminalização do aborto e suas vítimas

Jandira Magdalena dos Santos desapareceu após realizar um aborto clandestino no último dia 26 de agosto. Seu último contato com o ex-marido, Leandro Brito Reis, deixa claro que ela pressentiu o perigo que estava correndo: na última mensagem enviada do celular, ela escreveu: “Amor mandaram desligar o telefone, tô em pânico, ore por mim!”. Duas horas depois de receber esta mensagem, Leandro enviou mensagem de celular para saber de notícias, mas não houve resposta.

A tragédia de Jandira vem juntar-se à tragédia de milhares de mulheres brasileiras, que realizam abortos em condições inseguras ou perigosas porque o estado brasileiro proíbe o aborto.

Estima-se que sejam feitos 1 milhão de abortos por ano no Brasil. Na América Latina, 95% dos abortos são inseguros, o que, segundo o ginecologista e obstetra representante do Grupo de Estudos do Aborto (GEA) Jefferson Drezett, é a interrupção da gravidez praticada por um indivíduo sem prática, habilidade e conhecimentos necessários ou em ambiente sem condições de higiene.

O Conselho Federal de medicina já reconhece que o aborto de risco é a quinta causa mais comum de mortalidade materna. Muitas dessas mulheres ou morreram ou ficam com sequelas irreversíveis em seus corpos.

Algumas dessas mulheres foram estupradas, mas, mesmo a legislação permitindo o aborto neste caso, até a aprovação da lei de 2013 que obriga o atendimento em hospitais públicos, era muito difícil realizá-lo pelo SUS, que atende mulheres pobres. Sem essa lei, milhares de mulheres estavam desprotegidas, privadas de um direito básico em face da violência sexual sofrida, especialmente as mais pobres. A bancada conservadora e religiosa no Congresso pretende revogar esta lei. Fica a pergunta: é justo que esse poder de privar mulheres de direitos civis esteja nas mãos do Congresso?

Concordo com o jurista norte-americano Ronald Dworkin, em seu livro O Domínio da Vida, que afirma que as pessoas desejam proibir o aborto, porque entendem que há um valor sagrado na vida que deve ser preservado. Mas esse valor sagrado da vida é avaliado por pessoas diferentes de formas diferentes. É perfeitamente possível que a decisão pelo aborto seja tomada levando-se em conta se realmente é valorizar a vida prosseguir com uma gravidez indesejada e sem condições de suporte à futura criança. Não é o estado quem deve tomar essa decisão; quem deve pesar esta decisão moral é a pessoa que mais sofrerá as consequências dela em seu corpo e em sua mente: a mãe.

A história de Marta (nome fictício) é paradigmática. Mulher, 37 anos, pobre, com instrução apenas até o 1º grau, mãe solteira de 3 filhos pequenos, que vinha de um histórico de abandono por parte dos pais das crianças (inclusive o da gravidez que interrompeu) e estava desempregada quando, em 2010, em um ato de desespero, comprou um remédio abortivo por 250 reais, tirados de sua única fonte de sobrevivência, a pensão da filha, o qual (por ter sido aplicado incorretamente) ocasionou sangramento e fortes dores. Marta foi levada ao banco dos réus pelo crime de aborto, denunciada pela médica que a atendeu, e aceitou assinar uma confissão para obter a suspensão condicional do processo.

A bancada conservadora e religiosa do Congresso é que sabe qual deveria ter sido a decisão desta mulher nas difíceis circunstâncias em que se encontrava?

Alguns dirão que é a tradição histórica da sociedade que deve prevalecer. A mesma tradição que, conforme denunciou a anarquista individualista Maria Lacerda de Moura, consagrou a “miserável moral de coronéis, de covardes e cretinos” que condenava as mulheres desviantes às “portas da prostituição barata das calçadas, com todo o seu cortejo de misérias, de sífilis, de bordeis, de humilhações, do hospital e da vala comum”?

Jandira desapareceu. Talvez nunca saibamos o que exatamente ocorreu. Mas nós sabemos como evitar que mais Jandiras desapareçam e morram em nome de uma falsa moralidade: acabando com o poder do estado sobre os corpos das mulheres. Se necessário, por meio de ação direta: a ONG holandesa Women on Waves Foundation (Fundação Mulheres sobre as Ondas) pretende oferecer a opção do aborto a mulheres que moram em países onde a prática é ilegal, em uma embarcação em águas internacionais, onde as leis de criminalização do aborto não vigem.

Precisamos de menos espaços de poder para oprimir as mulheres e mais autonomia feminina para controlar seus corpos e tomar importantes decisões morais por si mesmas, como aquelas relativas à gravidez.  Caso contrário, as mulheres brasileiras não estarão seguras contra a opressão social e a agressão estatal.

Stigmergy - C4SS Blog
On Inequality, Injustice, and Anti-Capitalism

I’d like to first thank Mr. Lock for his thoughtful, well-mannered observations on my little piece. Commenters such as Mr. Lock honor me with their courteous thoughts and, in my humble view, raise the bar for discussion and debate by refraining from ad hominem and from attempts to impute motives; dealing with my points and arguments themselves, Mr. Lock offers both of us and every other observer the chance to be edified by the exchange. Kudos to him. I hope that he will forgive the use of quotes here to help explicate my individualist anarchism, and that he will further pardon me for not addressing his points seriatim. Also, please be mindful of the fact that the views hereunder belong to me and not necessarily to the Center for a Stateless Society or any other individual in its employ.

In treating the relationship between inequality and injustice, it is important to note that we individualist anarchists ultimately have no problem with the mere fact of income inequality per se. That is, some people should make more money than others, based on factors including the amount of time these people dedicate to toil, their level of skill, and the disagreeableness of the work in question. As Laurance Labadie put it, “In a world where inequality of ability is inevitable, anarchists do not sanction any attempt to produce equality by artificial or authoritarian means. The only equality they posit and will strive their utmost to defend is the equality of opportunity. This necessitates the maximum amount of freedom for each individual. This will not necessarily result in equality of incomes or wealth but will result in returns proportionate to service rendered.” Or else as Henry Appleton put it in the pages of Liberty, anarchism’s “central idea is the direct antipodes of levelling.” What we do propose, however, is to destroy all sources of income that are not based on work of any kind (be it intellectual work or physical—never mind that the line between even these is practically exceedingly difficult to draw)[1], to prevent capitalists form using aggression in the form of privilege to draw what is akin to a tax from labor.

The individualist anarchists often compared rent, interest, and profit to taxation. Whether we agree with them ends up turning to a large extent upon speculation as to the results and relations that a genuine free market would yield. Since we agree that we don’t have such a free market in the present moment, we may disagree as to whether today’s idle rich could continue their lucrative moneymaking schemes absent the State and the many monopolistic privileges it grants them. Thus when we argue with John Beverley Robinson that equality is “a cold mathematical fact” which naturally and ineluctably results from “the hypothesis of free production and exchange,” we are indeed contending at the very least that the widest inequalities of today are the proximate products of privilege—even if not all inequalities are such. The location of the line, again, is impossible to pinpoint. Individualist anarchists, of course, would allow the market to locate it, and have always followed Benjamin Tucker in making liberty the top priority. The point is that we see existing disparities of wealth as hints that something is profoundly wrong—that disparities of political power are in fact at play, with politics not economics claiming responsibility for the capitalistic economic forms of the present.

But then what do individualist anarchists mean by our opposition to capitalism? First, I freely admit that insofar as I defined the word “capitalism” in the way that you do, I would adopt it as a statement of my own economic views. Capitalism as “the condition in which no-one is prevented from justly acquiring or justly using wealth” is a system hardly to be objected to by any thoroughgoing libertarian anarchist. But free market champions like Tucker and Heywood did not define capitalism in such a favorable way, and my C4SS colleagues have set forth several very good reasons why definitions that equate free markets and capitalism probably ought to be avoided.

I would rather join the individualist anarchists in defining “capitalism as a system of privilege, exploitation, accumulation without limit, theft, abuse, and wage slavery, all supported by the coercive authority of the state.”[2] We must remember also that Franz Oppenheimer shared many fundamental economic views with the individualist anarchists and railed against “the idea of using a human being as a labor motor.” Oppenheimer regarded many of capitalism’s most basic elements—for instance, the taking of rent on real property—as products not of the “economic means,” but of the “political means.” This is, I think, the real crux of the disagreement here at issue: To what extents do the relationships and inequalities of capitalism rely on the coercive interventions of the State? Can landlords obtain their rents without land monopoly? Can bankers obtain their interest streams without arbitrary privileges that preclude competition? Can the great manufacturers and retailers obtain their profits without using legal and regulatory means to prevent competitors from cutting in on their margins? Similarly, could they pay so little in wages if the State did not rule out so many natural opportunities? I believe that the answer to all the foregoing questions is approximately “no,” and thus that many if not most of today’s lauded capitalists are Mr. Lock’s Takers, Robbers, Shirkers, and Raiders. This is not to suggest that they are engaged in some conscious conspiracy, only that they are the principal beneficiaries of a system that institutes legal monopoly and therefore allows privilege-holders to accumulate ever more wealth without working.

I’ll stop here, since I’ve run on far too long, but I hope that my comments here shed light on my piece and on the individualist anarchist opposition to capitalism. Thank you again to Mr. Lock for reading and commenting.

[1] As Benjamin Tucker wrote, “If the men who oppose wages—that is, the purchase and sale of labor—were capable of analyzing their thought and feelings, they would see that what really excites their anger is not the fact that labor is bought and sold, but the fact that one class of men are dependent for their living upon the sale of their labor, while another class of men are relieved of the necessity of labor by being legally privileged to sell something that is not labor, and that, but for the privilege, would be enjoyed by all gratuitously.”

[2] Feel free to visit my site www.individualistanarchist.com for more on this.

Feature Articles
Anarchy as the Golden Mean

My Center for a Stateless Society colleague Roderick Long once described full anarchy as the golden mean, not a form of zealotry or extremism, but a middle way “between mandating what should be optional and prohibiting what should be optional.” Professor Long’s point is not mere framing or spin, attempting to pitch anarchism to an audience indisposed to considering the position or its arguments; rather, it contains an important insight about what it is that anarchists actually want for the future, hinting at our philosophy’s tolerance of experimentation and its essential pluralism.

Anarchism is a method more than it is a vindication of one particular end result. Accordingly, the condition of anarchy—should it come into existence—will mean any condition that has proven consistent with the methodology prescribed by anarchism. “The ideal of anarchism,” writes Donald Rooum, “is a society in which all individuals can do whatever they choose, except interfere with the ability of other individuals to do what they choose. This ideal is called anarchy, from the Greek anarchia, meaning absence of government.” When we consider what anarchists have said about themselves and their ideas, caricatures of anarchists as either dangerous or fanatical agents of chaos or starry-eyed utopians grow dubious.

It is indeed statism which we ought to regard as the philosophically extreme position, all of its myriad forms espousing the facially absurd and counterintuitive notion that some people should have the right to arbitrarily rule all others. Were it not so, it would be difficult to imagine that such an untenable claim would be the default position in political philosophy for both professionals and amateurs—yet superstition and myth have bolstered the State in the face of reason and argument. Where once those superstitions involved such now debunked delusions as the divine right of kings, they now rely on, for example, the equally derisible assertion that current “democracies” are governments “of, by, and for the people.” The claims of rulership and authority never deserved the benefit of the doubt, of course, but even if they had the evidence against them has accumulated into a monument to death, spoliation, and poverty.

Rather than contemplating anarchism as a self-contained cure-all to be administered to an unwell society, anarchists see our movement as a rubrical tool against which to evaluate social phenomena. Competing with dominant, ruling class narratives, it offers us new, different ways to think about how we relate to one another as human beings.

Discussing the relationships between the various social currents of his own day, the mutualist William Batchelder Greene put his finger on an important truth, observing that all were concurrently true and false—“false as partial, exclusive systems,” yet “true in their mutual relations.” Greene’s work thus emphasized and searched out balance and reciprocity, seeking the golden mean that would avoid both “individualism unbalanced by socialism, and socialism unbalanced by individualism.” The guiding principle of market anarchism, the law of equal freedom, attempts to do just that—to strike such a balance and allow each individual her full liberty while conserving community.

Today’s free market libertarians often misunderstand the relationship between liberty and equality, and so treat the two as fundamentally incompatible. Libertarians like William Batchelder Greene understood that the two in fact compliment each other, at least insofar as they are properly conceived. There can be no real liberty without equality, no real equality without liberty. By definition, the State has been the great enemy of both; it makes some “more equal than others,” destroying liberty and equality together. Thus is the enemy of the State—the anarchist—the champion of liberty and equality, of the golden mean that, through competition and cooperation, ties the interests of all harmoniously together.

Commentary
ISIS and Ukraine: They’ll Say Anything

When I tuned in to US president Barack Obama’s televised speech on his plans for war against the so-called “Islamic State,” I expected exactly what we got — a bland sundae of pseudo-patriotic drivel topped off with some whipped cream of big bucks for the military-industrial complex and the cherry of regime change in Syria. What I didn’t expect was a bon mot homage to a previous era:

“[W]e are not about to send American boys 9 or 10,000 miles away from home to do what Asian boys ought to be doing for themselves.” — US president Lyndon Johnson, October 21, 1964

“[W]e cannot do for Iraqis what they must do for themselves …” US president Barack Obama, September 10, 2014

A curious inversion: LBJ’s remark came near the end of the “advisor” era in Vietnam and prior to the massive, direct US military intervention there. Obama’s reprise comes after nearly a quarter century of massive, direct US military interventions in Iraq and proposes to make history run backward into an “advisor” scenario. Curious, but clearly not accidental.

We all remember how Vietnam ended. After two lost ground wars in Asia in the last 12 years, after recourse to the history book accounts of the post-WWII era, you might expect Obama to have learned a lesson by now. And you’d be right.

Unfortunately the lesson he’s learned isn’t the obvious one (mind your own business, America!). Rather it’s that modern American wars aren’t meant to be “won.” The measure of success since 1945 is not military victory over a defined enemy, but dollars fed into the maw of “defense” contractors — the more and the longer the better.

Obama’s perverse hat tip to LBJ might have been better framed as an invocation of Harry Hopkins, US president Franklin Delano Roosevelt’s closest political confidant. Hopkins summed up the past history and future goals of all states in 1938 thusly: “[S]pend and spend and spend, and tax and tax and tax, and elect and elect and elect.” World War II put the military-industrial complex at the center of the “spend, tax” web. It has remained there ever since and has every intention of remaining there until the end of time.

Nearly 65 years after the first shots of the Korean war, the US still maintains a force of nearly 30,000 troops along the 38th Parallel. Nearly 75 years after VE and VJ Days, the US still maintains huge garrisons and naval presences in Europe (nearly 70,000 troops) and the Pacific (80,000).

The purpose of these gigantic perpetual deployments? To justify expenditures of hundreds of billions of dollars per year on weapons, gear, ships, planes, barracks and so forth, all provided by our politicians’ friends in the “defense” industry. The killing isn’t the point, except to the extent that the weapons wear out, the ammunition gets consumed, etc. so that more stuff can be bought.

Vietnam was a long and lucrative war but pretty much a one-off affair. When it was over it was over.

The aim of successive US administrations in the Middle East seems to be a return to the Vietnam model, with some helpful modifications. The mythology of ISIS as a substantial (even, in the overheated words of certain Capitol Hill crazies, “existential”) threat to the US, combined with its actual status as an amorphous, ill-defined bogeyman that can never really be “defeated,” lends itself well to the further extension of 24 years of war.

And the aim of the current administration in Ukraine? To extend NATO’s 70-year career, on its own model and on that of Korea, instead of letting a long since militarily pointless “alliance” shuffle off to the retirement home.

The usual leading and fixed question set on matters of war is: “Can the state afford to have this war?” Quickly countered with “can the state afford to NOT have this war?”

The real question we should be asking ourselves is “can we afford the state and its perpetual wars?”

Italian, Stateless Embassies
Livello di Allerta: Insensato

“Dio mio il livello di allerta a Londra è appena stato innalzato e mi è passata la voglia di uscire :(” Così diceva un sms di un mio amico. La recente notizia secondo cui il governo britannico ha innalzato il livello di allerta terroristico a “serio” riaccende il clima di paura, riflesso sui social media e sui maggiori organi di stampa. Anche ammettendo che sia aumentato il rischio di attacco terroristico, in che modo l’innalzamento del “livello di allerta” può far diminuire le probabilità che avvenga?

Ovviamente, il mio amico non ha cambiato i suoi programmi. Quasi nessuno lo fa. È probabile che l’unico cambiamento nel comportamento delle persone consista in un maggiore senso di paura quando vedono qualcuno dall’aspetto “vagamente straniero”. Seminare paura serve al governo, che ha tutto l’interesse a controllare e dominare la popolazione usando lo stratagemma di sempre: compattare la popolazione contro “il nemico tra noi”. Si adatta perfettamente alla definizione di xenofobia, spacciato dal governo con un tale successo che circa tre quarti della popolazione britannica oggi è contro l’immigrazione. In assenza di qualunque genere di valore protettivo, il tanto pubblicizzato annuncio di Theresa May si può considerare un tentativo di galvanizzare il supporto in vista delle prossime elezioni. A tenere in piedi questo supporto c’è la pratica di scaricare le colpe dei problemi economici e sociali del paese su tutti tranne i politici.

Chi ha scelto di non prendere sul serio l’innalzamento del livello di allerta ha risposto britannicamente con la presa in giro, con numerose parodie di #ThreatLevel che fanno il giro di Twitter. Quando la probabilità di morire annegato in una vasca da bagno è quattordici volte quella di essere vittima di un attacco terroristico, questa incuranza per i livelli di allerta del governo è comprensibile. Gli attacchi terroristici sono orribili, nessuno lo nega. Ma che voi (o qualche vostra conoscenza) possiate diventare vittima di un attacco terroristico è incredibilmente improbabile.

È vero che c’è qualche britannico che combatte per l’Isis in Iraq e Siria. Ma è anche vero che tutto questo strombazzare l’innalzamento del livello di allerta non potrebbe nulla se dovessero decidere di compiere un attacco terroristico. Forse se i politici sostituissero queste pose inutili con un esame del fallimento della politica estera, darebbero un vero contributo alla sicurezza dei britannici. Finché questo non avviene, non ci rimane che l’ironia cupa: gli “allarmi terroristici” del governo britannico non aiutano nessuno e, se presi seriamente, servono solo a creare altro terrore.

Traduzione di Enrico Sanna.

Portuguese, Stateless Embassies
A posse da liberdade: A economia política de Benjamin R. Tucker

A economia política de Benjamin Tucker representa uma condensação de suas maiores influências, sintetizando o trabalho de pensadores radicais como Josiah Warren, William B. Greene, Ezra Heywood e Lysander Spooner para chegar a um anarquismo maduro e completo. De Heywood, Tucker extraiu sua análise dos males da renda (rent), dos juros e dos lucros, “seguindo os dizerem que Ezra Heywood gravou em sua escrivaninha em letras garrafais: ‘juros são roubo, rendas são saques e os lucros são apenas outro nome para pilhagem'”.[1] Josiah Warren deu a Tucker a convicção na soberania individual, uma hostilidade em relação a toda tentativa de “reduzir o indivíduo a uma mera peça dentro de uma engrenagem” e à tentativa de chegar a reformas através de “combinações” coercitivas. Para a reforma de livre mercado do sistema monetário e bancário, Tucker aprendeu com William B. Greene, cujo trabalho articulava um esquema bancário baseado na emissão livre e aberta de meios circulantes. Foi Greene que, em 1873, introduziu ao jovem Benjamin Tucker o trabalho de Pierre-Joseph Proudhon, conhecido pessoal de greene e o primeiro a chamar a si mesmo de anarquista.[2] Greene ainda estimulou Tucker a empreender a primeira tradução para o inglês da obra O que é a propriedade? de Proudhon, um trabalho publicado pela Co-operative Publishing Company de Ezra Heywood. Em Tucker, todas essas influências se uniram e formaram um só movimento encabeçado por seu jornal Liberty.

É interessante notar que a carreira de Tucker na política radical continuava enquanto ele trabalhava para publicações mais convencionais. Em 1943, num artigo para o The New England Quarterly, Charles A. Madison observava “o respeito mútuo entre Tucker e seus empregadores” no Daily Globe, apesar da defesa determinada de Tucker do anarquismo em uma época que testemunhava campanha de “intensidade histérica” contra esse pensamento. É inegavelmente difícil imaginar um jornal de qualquer tamanho ou reputação que abrigasse alguém abertamente anarquista hoje em dia no seu corpo editorial. Apesar das pretensões atuais de abertura e liberalidade, é quase certo que a elite intelectual e literária atualmente impede críticas e questionamentos a suas ortodoxias preferidas e às políticas do status quo muito mais do os letrados da segunda metade do século 19. Tucker foi respeitado por seus colegas do Globe por não menos que onze anos, até mesmo quando ele passou a se envolver ainda mais no ativismo radical, desde sua ajuda a Ezra Heywood com a publicação de The Word até a edição de seu próprio Radical Review. Mais tarde, após começar a publicação do Liberty, Tucker trabalhou como editor para a Engineering Magazine em Nova York, “se recusando a escrever artigos que pudessem comprometer seus princípios anarquistas”.[3]

Na primeira edição de Liberty em 1881, Tucker anunciava a raison d’être do jornal e suas visões políticas e econômicas ao escrever que “o monopólio e os privilegiados devem ser destruídos, as oportunidades devem ser fornecidas e a competição estimulada”. Ainda assim, como Proudhon, de quem Tucker tirou tantas ideias sobre a moeda e a reforma bancária, Tucker defendia que os vários arranjos econômicos a que se opunha deveriam “permanecer livres e voluntários para todos”. Com os portões da competição abertos para todos e as “forças perturbadoras”[4] dos privilegiados abolidas, essas formas de exploração se tornariam, de acordo com ele, praticamente impossíveis: “Se o poder de usura fosse estendido a todos os homens”, como Tucker alegava que deveria, “a usura devoraria a si própria, por sua natureza”. O papel do estado, assim, era o de isolar os poucos detentores privilegiados do capital, que vivem “luxuosamente com o suor do trabalho de seus escravos artificiais”, dos efeitos salutares da competição.

A coerência de Tucker e sua habilidade em expor os absurdos dos poderes político e econômico têm muito a ensinar ao movimento libertário atual. Se estivesse vivo hoje em dia, Tucker veria privilégios, subsídios corporativos e interferências à liberdade em todo lugar. Os relacionamentos econômicos atuais não são mais naturais ou inevitáveis que as condições da velha escravidão, embora seus apologistas insistam que sua própria existência seja prova de sua justeza. Tucker era um economista político visionário porque imaginava que as coisas podiam ser diferentes, denunciando as explicações improvisadas dos economistas liberais e desafiando-os a levar suas ideias liberais — que cresciam em popularidade — a seus limites lógicos. “O anarquismo genuíno é consistente com o manchesterismo”, dizia ele em uma citação famosa. Para Tucker, a política e a economia eram inseparáveis, as questões de uma necessariamente tinham implicações sobre a outra; ele considerava o capitalismo um sistema de exploração criado pelo estado — ou seja, pela agressão ou pela força contra o indivíduo soberano. As ideias políticas trabalhistas de Tucker, porém, eram ainda distintas — e talvez diferentes das ideias atuais do movimento trabalhador radical — porque rejeitavam os capitalistas sem advogar a propriedade ou organização coletiva do capital, identificavam a exploração sem condenar a competição e defendiam os trabalhadores sem necessariamente denunciar os trustes (ou “combinações industriais”), tendo uma relação tépida com os sindicatos.

Tucker argumentava que os esforços para obstruir ou proibir qualquer tipo de combinação ou associação voluntária eram tentativas autoritárias de exercer controle, intoleráveis ao anarquismo, não importando suas boas intenções. Ele não via nada de essencial ou necessariamente errado com a venda do trabalho em troca de um salário — chegando ao ponto de alegar que o anarquismo socialista não “pretendia abolir salários, mas garantir para todo assalariado seu salário integral”. O socialismo de Tucker era diretamente baseado na noção de que o trabalho deveria ser pago com seu produto completo; o fato de que o trabalho não era pago era, efetivamente, todo o problema. A propriedade governamental dos meios de produção defendida pelo socialismo de estado não era uma forma de atingir esse objetivo, mas era simplesmente uma nova forma de escravização parecida com a antiga. Em última análise, o estado seria sempre uma instituição composta pela classe dominante e a serviço dessa classe.

A economia de Tucker, além disso, rejeitava distinções fáceis e superficiais, como, por exemplo, a diferenciação arbitrária e não-sistemática entre o capital e o produto[5] e, como observado acima, entre política e economia. Qualquer consideração integral do “problema industrial” não poderia depender simplesmente de uma análise das leis das trocas, como se essas leis operassem em um vácuo, independentemente das realidades legais e políticas. Como uma das maiores influências de Tucker escreveu, a “economia política, até hoje, tem sido pouco mais que uma série de engenhosas tentativas de reconciliar as prerrogativas de classe e o arbitrário controle capitalista com os princípios das trocas”. O erro central da economia política burguesa na época de Tucker é idêntico ao erro principal do libertarianismo atual — sua ignorância crítica da existência de inúmeras e constantes violações dos princípios de livre mercado que são expostos. Tanto na época quanto atualmente, os economistas de livre mercado afirmam que que as questões políticas e econômicas devem ser tratadas em conjunto e que os direitos econômicos são direitos políticos para, logo em seguida, mudarem de ideia e passarem a discutir as condições econômicas e os relacionamentos atuais como se fosse consequências legítimas de trocas e formas de propriedade de mercado.

A precisão analítica de Benjamin Tucker não era sujeita tão facilmente a confusões a ponto de permitir que ele fosse ludibriado pelos defensores do capitalismo e pensasse que os relacionamentos de livre mercado seriam similares aos relacionamentos dentro do capitalismo. Tucker não acreditava que a sujeição acachapante dos muitos pobres aos poucos abastados proprietários havia surgido a partir de um laissez faire verdadeiramente livre. Como observa “An Anarchist FAQ”, “embora uma anarquia individualista fosse ser um sistema de mercado, não seria um sistema capitalista”. Tucker nunca recuou de sua defesa da competição ou viu necessidade de diluí-la. Ele também nunca admitiu que a exploração era possível sem agressão ou invasão, ou aceitou que o comércio equitativo e a justiça para o trabalhador só poderiam ser alcançados através de reformas legislativas. Sua total ausência de fé em qualquer reforma legal ou governamental às vezes criava um abismo entre as ideias de seu jornal Liberty e o resto do movimento trabalhador, embora ele sempre reconhecesse que o anarquismo e o socialismo fossem “exércitos que se sobrepõem”. De fato, Tucker oferecia o que eu ainda considero a melhor definição do socialismo — ou talvez como a melhor versão do socialismo —, “a crença de que o próximo passo mais importante para o progresso é uma mudança no ambiente do homem de forma que sejam abolidos todos os privilégios que os detentores da riqueza possuem, retirando assim seu poder antissocial para compelir o pagamento de tributos”. Tucker, portanto, não presumia posições necessárias contra alvos populares do movimento trabalhador como o trabalho assalariado ou mesmo os grandes trustes. Alegava que, contanto que o princípio anarquista da igual liberdade fosse sempre observado, “não faria diferença se os homens trabalhassem para si mesmo, se fossem empregados ou empregassem os outros”. A riqueza sem o trabalho — ou seja, a renda, os juros e os lucros — eram os fenômenos econômicos a que os anarquistas deveriam se opor e eles, segundo Tucker, dependiam sempre da agressão.

É um tanto irônico que as escolas de livre mercado que mais alto trombeteiam o individualismo metodológico e sejam as mais céticas ao empirismo desprezem até mesmo a menor das possibilidades de que a completa liberdade de trocas e comércio não leve a um ambiente que seja reconhecível como capitalista. Dado que a economia existente está muito longe de um mercado verdadeiramente livre, nós devemos nos perguntar o que os deixa tão certos de que os anarquistas individualistas como Tucker eram apenas néscios economicamente ignorantes. Não precisamos depender de qualquer teoria do valor-trabalho para concluir com segurança que as desigualdades e concentrações de riqueza dependem principalmente dos privilégios legais a que os portadores do estandarte do laissez faire afirmam se opor. Os anarquistas individualistas, além disso, entendiam a importância teórica da utilidade marginal muito bem, como já observei em outra ocasião. Ao contrário da caricatura de sua visão, a teoria do valor-trabalho que articulavam era perfeitamente reconciliável com a teoria subjetiva do valor e pretendia explicar algo diferente e mais abrangente do que a simples proposição de que tudo vale apenas o que alguém está disposto a pagar — o que, evidentemente, é impossível refutar. A crítica importante e substantiva contida na economia política de Tucker é descartada com frequência por depender de uma falácia econômica já desacreditada, sem considerar seus muitos argumentos e implicações. A coerência de princípios era uma das preocupações principais de Benjamin Tucker e do jornal Liberty e é algo que recai sobre os individualistas de esquerda e membros do C4SS hoje em dia. Tucker sugeria que a “anarquia pode ser definida como a posse da liberdade por libertários — isto é, por aqueles que conhecem o significado da liberdade”. Essa questão, o significado da liberdade, é o que nós, enquanto anarquistas, tentamos responder. Para muitos, a vida e o trabalho de Benjamin Tucker têm sido o norte dessa jornada, uma referência e inspiração perene.

Notas:

[1] Martin Blatt, “Ezra Heywood & Benjamin Tucker.”

[2] Em uma edição de 1887 de Liberty, Tucker escreveu “[Graças] ao coronel Greene, leio a discussão de Proudhon com [Frédéric] Bastiat sobre a questão dos juros e seu famoso O que é a propriedade? e grande foi minha surpresa ao encontrar dentro desses trabalhos, mas apresentados em termos muito diferentes, ideias idênticas às que eu já havia aprendido com Josiah Warren e que, desenvolvidas independentemente por esses dois homens, serão tão fundamentais em mudanças sociais futuras quanto foi a lei da gravidade em todas as revoluções das ciências físicas que se seguiram à sua descoberta — refiro-me, naturalmente, às ideias de liberdade e equidade.”

[3] Wendy McElroy, “Benjamin Tucker, Liberty, and Individualist Anarchism.” Nota de rodapé 6.

[4] John Beverley Robinson, Economics of Liberty.

[5] “Proudhon ridicularizava a distinção entre o capital e o produto. Mantinha que capital e produção não diferentes tipos de riqueza, mas apenas condições alternativas ou funções da mesma riqueza; que toda a riqueza passa por transformações incessantes de capital a produto e de produto de volta a capital, em um processo interminável; que o capital e produto são termos puramente sociais; que o que é produto para um homem imediatamente se torna capital para outro, e vice versa; se existisse apenas uma pessoa no mundo, toda a riqueza, para ele, seria ao mesmo tempo capital e produto (…)” — Benjamin R. Tucker.

Feed 44
Proletarian Blues on Feed 44

C4SS Feed 44 presents Roderick Long‘s “Proletarian Blues” read and edited by Nick Ford.

Of course the book has its flaws. One is the author’s attitude toward her “real” working-class colleagues, which sometimes struck me as rather patronising. The other – and this is what invokes the libertarians’ sneers – is her economically clueless, hopelessly statist diagnosis and proposed solutions.

But Ehrenreich’s misguided diagnoses and prescriptions occupy at most a tenth of the book. The bulk of the book is devoted to a description of the problems, and there’s nothing sneerworthy about that. And libertarians will win few supporters so long as they continue to give the impression of regarding the problems Ehrenreich describes as unimportant or non-existent. If you’re desperately ill, and Physician A offers a snake-oil remedy while Physician B merely snaps, “stop whining!” and offers nothing, Physician A will win every time.”

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Feed 44
What Laissez Faire? on Feed 44

C4SS Feed 44 presents “What Laissez Faire?” from the book Markets Not Capitalism, written by Sheldon Richman, read by Stephanie Murphy and edited by Nick Ford.

What, then, is this system called “capitalism”? It can’t be the free market because we have no free market. Today the hand of government is all over the economy — from money and banking to transportation to manufacturing to agriculture to insurance to basic research to world trade. If the meaning of a concept consists in how it is used (there’s no platonic form to be divined), “capitalism” can’t mean “the free market.” Rather it designates a system in which the means of production are de jure privately owned. Left open is the question of government intervention. Thus the phrases “free-market capitalism” and “laissez-faire capitalism” are typically not seen as redundant and the phrases “state capitalism” or “crony capitalism” are not seen as contradictions. If without controversy “capitalism” can take the qualifiers “free-market” and “state,” that tells us something.

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Italian, Stateless Embassies
Attivismo Ciber-Libertario: la Gente si Difende

Il 28 luglio, Aragon Alexandre del giornale Folha de S. Paulo ha rivelato che undici computer appartenenti al governo federale brasiliano sono stati usati per modificare le pagine di Wikipedia tra il 2008 e il 2014. Dagli esami degli IP risulta che il Serpro (Servizio di Elaborazione Dati Federale) e l’ufficio della presidenza hanno modificato articoli riguardanti membri alleati e di opposizione dell’attuale governo, aggiungendovi espressioni di ammirazione, sopprimendo le critiche, eccetera. Più di recente, il dodici agosto, la rivista Exame ha parlato di 256 interventi su Wikipedia partiti da computer connessi alla rete wifi del palazzo presidenziale.

Il controllo della conoscenza, dell’informazione e della storiografia ha sempre rappresentato un modo di esercitare il potere e di sollecitare l’appoggio popolare. Visto che la politica ha a che fare con le percezioni, è sempre stato necessario persuadere la popolazione che il sistema di potere è giusto e deve essere perpetuato, e che questo o quel gruppo “merita” il potere.

Nella vecchia Unione Sovietica, Stalin cancellava gli ex alleati dalle fotografie. In Brasile Getulio Vargas si presentò come un salvatore della cultura popolare nera con la sua politica culturale basata su selezione e controllo, una politica che spingeva verso l’oblio le attività ricreative, lo sport, il carnevale e le associazioni di danza originate dai poveri e dai neri che vivevano nelle città, soprattutto nella vecchia capitale Rio de Janeiro. Nel mondo della finzione, lo stato totalitario di 1984 arriva a creare una nuova lingua per esprimere quella visione realtà imposta dal partito al potere, una lingua formulata in modo tale da rendere impossibile pensare al di fuori di certi confini.

I politici non sono mai stati a corto di idee su come manipolare la realtà e ottenere più potere, ma il recente tentativo di modificare gli articoli di Wikipedia è, nel migliore dei casi, risibile. Internet è una delle più importanti tecnologie al servizio della libertà di espressione, di pensiero e di stampa.

Wikipedia, soprattutto la sua versione inglese, è un ottimo esempio di come la collaborazione aperta e la cooperazione volontaria possono dare risultati eccellenti. Migliaia di persone lavorano per migliorare sempre di più il contenuto di Wikipedia, mentre il governo cerca di modificarne gli articoli per raggiungere i suoi obiettivi. Una dopo l’altra, queste modifiche sono state ripulite da altri utenti.

Per mettere il governo sotto un controllo più stretto è stato creato il bot di Twitter @BRWikiEdits, sul modello dell’americano @congressedits (una mossa ripresa in Canada e in Gran Bretagna). @BRWikiEdits è un bot che registra le modifiche alle pagine di Wikipedia provenienti da computer di senato, camera e altre branche del governo.

Quello degli attivisti ciber-libertari è uno sforzo benvenuto, che ha portato anche all’incremento della privacy online contro la sorveglianza governativa tramite le comunicazioni criptate, e che sta dando una mano a togliere l’economia dalle mani delle grandi imprese grazie alle reti P2P e le criptomonete. E ora arrivano questi bot, che servono a proteggere le fonti d’informazione e che hanno già rivelato un certo numero di modifiche alle pagine di Wikipedia.

In Brasile, la recente approvazione della legge denominata Pietra Miliare Civile di Internet senza grosse discussioni in società (a beneficio di chi?) dimostra la necessità di aumentare l’attivismo online.

Il governo non può estendere il proprio potere su internet. È uno strumento troppo potente per essere messo al servizio della politica. Significherebbe la riscrittura della storia e la soppressione della libertà di pensiero.

Traduzione di Enrico Sanna.

Portuguese, Stateless Embassies
A raiz da desigualdade: o mercado ou o estado?

No começo de setembro, a agência Reuters reportava uma pesquisa do banco central dos Estados Unidos, o Federal Reserve, que mostra um aumento da disparidade de riqueza e renda no país. “Todo o crescimento de renda ficou concentrado entre os que mais ganham (…), com os 3% mais ricos concentrando 30,5% de toda a renda”, afirma a Reuters.

A pesquisa do Fed sem dúvida será desconcertante tanto para aqueles da esquerda e da direita que incorretamente consideram os Estados Unidos a “terra da liberdade”, um lugar de oportunidades em que qualquer pessoa pode chegar a seus objetivos com um pouco de trabalho árduo. De fato, os dados parecem mostrar uma realidade muito diferente dessa percepção rósea, uma realidade em que as conexões entre as elites empresariais e o mundo político garantem que os ricos se tornem mais ricos e os pobres mais pobres.

Quando se deparam com esse cenário desolador das estruturas de classe e econômicas americanas, aqueles que realmente se perturbam com a desigualdade de renda tendem a rapidamente culpar o “livre mercado” e a competição desenfreada que colocam os lucros acima das pessoas. Mas o que o livre mercado realmente é e se temos um em vigência atualmente são questões separadas que devemos analisar para explicar a desigualdade americana. A esquerda pode se surpreender ao ver que a tradição radical socialista inclui toda uma espécie de libertários antiestado e pró-livre mercado.

Ao conceder que mercados e a competição, em si, sejam parte do problema social a ser resolvido, a esquerda desnecessariamente se coloca em posição de desvantagem, cedendo à crença falsa de que a elite dominante capitalista chegou a sua posição de maneira justa. Afinal, se estamos sob um livre mercado genuíno, o que poderíamos contestar?

A maioria dos anticapitalistas, assim, compartilha um mito fundador com os piores apologistas do capitalismo inexistente e de suas inúmeras desigualdades. Ambos os grupos mantêm que as economias atuais são essencialmente livres. Anarquistas de mercado como Ezra Heywood e Benjamin Tucker não acreditavam nessa inverdade — de que o trabalho não seria capaz de competir com o capital em um ambiente de igualdade e justiça.

Ao contrário, argumentavam eles, as características mais comuns e desiguais do capitalismo eram, na verdade, frutos envenenados e afrontas a princípios de livre mercado geralmente aceitos. Remova as muletas do estado aos grandes negócios e os muitos privilégios que debilitam os trabalhadores e as trocas verdadeiramente voluntárias e a cooperação dissolveriam o capitalismo que conhecemos.

Como escreveu Ezra Heywood em The Great Strike: “A ‘sobrevivência do mais apto’ é beneficamente inevitável; o capitalista é impotente contra o trabalho, a não ser que o estado (…) interfira para ajudá-lo a capturar e depenar suas vítimas. O velho argumento do despotismo de que a liberdade é insegura reaparece na ideia incorreta de que a competição é hostil ao trabalhador.”

Heywood dava uma lição à esquerda americana contemporânea: de que o capítalismo é um sistema de roubos de terra, de barreiras regulatórias e legais à competição, de monopólios de propriedade intelectual e de subvenção aos grandes negócios na forma de subsídios diretos e contratos governamentais. Onde fica o “livre mercado” no meio disso tudo?

O anarquismo de mercado é uma forma de descentralismo, um socialismo libertário que vê as trocas voluntárias e a cooperação como soluções para a ampla desigualdade contra a qual lutamos atualmente. Políticos e executivos gostam do sistema que temos nos Estados Unidos; dependem dele e o sistema depende desses indivíduos. O resto de nós, ao contrário das elites políticas econômicas, não se importa em trabalhar para viver e não está pedindo privilégios legais. Nós só desejamos a liberdade para perseguir projetos e alcançar nossos próprios objetivos. Esse tipo de livre mercado oferece uma saída para as desigualdades atuais, não um incentivo a elas.

Traduzido por Erick Vasconcelos.

Feature Articles
How Privatizations Created New State Companies in Brazil

In July 2014, Brazilian President Dilma Rousseff’s Facebook page celebrated the record production of iron ore by Vale. According to the page, the mining company “broke a record for iron ore production in the second quarter,” representing a “12.6% increase compared to the same time frame in 2013.”

Several pages quickly pointed out Rousseff’s “mistake,” because she had commemorated the performance of a privatized company — an anathema for the Worker’s Party (PT), to which Dilma is affiliated, always opposed to privatizations and particularly against the sale of Vale itself in 1997. Rodrigo Constantino, in his blog on Veja magazine’s website, did not skip a beat in pointing to Dilma’s inconsistency: “Could that be a late acknowledgment that the privatization of the former state-owned enterprise, so opposed by PT, was a good idea?”

However, there was no inconsistency on Dilma’s and the government’s part, because Vale is a state company. By that, I mean that Vale, fundamentally, has never been out of Brazilian state control.

It is worth repeating so that there is no doubt left: contrary to what Rodrigo Constantino (who, by the way, wrote a book called Privatize Now), Vale is literally controlled by the Brazil government. There was clear proof of that when the company’s president Roger Agnelli was fired due to pressures by PT’s government. The occurrence, widely commented at the time, was extremely educational. It showed not only the close connection between large businesses and the Brazilian state, but also demonstrated how we have a wholly inadequate conception about the privatization process that happened in Brazil.

“Privatizations” in Brazil did not involve any transference or pulverization of power and economic control; they were effectively corporate restructurings that changed very little the distribution of economic control and altered their legal regimes only as little as necessary to make them economically viable again.

There were, evidently, technical and productive improvements; it is also evident that those were the initial goals of the restructurings, which did not include any substantial change in stock control of the “sold” companies. Brazilian privatizations were not a way to cut the government off from the control of state companies, but a way the government found to keep their control.

The electoral campaigns in 2014 feature a few candidates who wish to reevaluate the merits of privatizations. Discussing privatizations is nothing new; every four years there is a new cycle of condemnations of them punctuated by a few unfounded praises. The reality is that both supporters and detractors of the privatizations talk about imaginary processes that bear no relation to reality. Few speak of the actual process Brazil underwent: it was not a “handover,” nor “privateering;” it also was not a new era of “efficiency” and “government downsizing.” It was a reorganization of the state apparatus and the inclusion of the corporate class in its ranks.

The Privatization of Vale

State-owned companies were a failed model by the 1990s and the Brazilian state was bankrupt after a decade of hyperinflation. The privatization of state enterprises was included as one of the factors for the success of the Real Plan, the implementation of a new currency that required the “zeroing of public deficit.” This cut on public deficit had to include revenues from state companies’s sales.

The sale of Vale was the largest privatization ever made in Brazil and was the most resisted one — and, yes, PT led the opposition to it, along with a large part of the left and social movements. To sidestep protestations, the government promoted a “coalition of support” that consisted in forming new investment groups spearheaded by state pension funds. The state development bank BNDES sponsored the formation of Valepar S.A., which controls the Vale’s Administrative Council, with 53.3% of the voting capital. Valepar is controlled by four state pension funds, led by Previ, which is the pension fund of state-owned bank Banco do Brasil’s employees and the largest pension fund in the country, with 58% of the stock. Besides pension funds, Valepar is also controlled by private bank Bradesco, multinational Mitsui and by BNDES itself, which owns 9.5% of the shares.

Through the actions of BNDES and the inclusion of state pension funds, government made privatizations “viable.” From then on, the new Vale, privatized with government money, would be owned by state pension funds and BNDES. Since the beginning of the 2000s, BNDES and pension funds compose the network of control that not only runs companies that have formally been cut off from the government, but also put nominally “private” businesses (even if they were not previously state-owned) in service of the government.

Pension Funds and the Control of the Unions by the State

Pension funds, created in the 1970s to boost savings, have become the largest investment tool in Brazil. Their investment potential was over $150 billion in 2010 (16% of the GDP), and was expected to grow. Pension funds’s investments, considered as a whole, are even more significant than BNDES — which is already the largest “development” bank in the world, far surpassing the World Bank (for instance, in 2009-10, the World Bank loaned about $40 billion, less than half of what BNDES invested).

From the late 1980s on, pension funds were increasingly managed by union leaders, especially because of some reforms that happened during Fernando Henrique Cardoso’s government, which opened up managing positions to workers. Union leaders became pension fund managers. Lula’s presidential campaign in 2002 specifically encouraged workers to form those funds, not only as a means to boost their consumption levels, but also to form controlling blocks in investment positions. Those pension funds could then be controlled by the government and used as an instrument of policy to “domesticate” capitalism.

The single union system and the union tax always helped the state in that regard, because they kept the unions under government tutelage — something that has never been challenged by the PT administration. It is no wonder that, from the 1980s on, the strongest Brazilian unions (connected to the car manufacturers in the interior of São Paulo) started to adopt a stance of “propositive unionism” or “citizen unionism,” which opposes conflicts between workers and managing classes, and urges the inclusion of workers themselves in managing positions. CUT and Força Sindical, the largest union federations in the country, represent that paradigm perfectly and act as managers’s mouthpieces (see, for instance, their urges to workers in the Amazon infrastructure projects to resume working after their strikes for better work conditions).

Thus, the Brazilian legislation works to transform monopoly unions into political and economic tools. The largest pension funds in Brazil (Previ, Petros, and Funcef) are still under direct control of the government, being the funds of employees of state-owned Banco do Brasil, state oil company Petrobras, and state bank Caixa. With the conversion of union leaders (mostly belonging to the Articulation, the dominant caucus in PT) in pension fund managers, becoming a new managing class, the government secured direct access to those funds.

In 2011, Exame magazine reported on how Roger Agnelli was fired from Vale’s presidency. “Roger, wait! This is a shareholders’s matter. And it’s being discussed by us, shareholders.” It was Ricardo Flores, then president of Previ, the main pension fund in Vale’s Administrative Council, who said that before discussing whether Agnelli would be let go, giving in to pressures by the Dilma administration. Ironically, later on he was removed from Previ’s presidency due to power disputes.

BNDES: State Privatizations, Private Nationalizations

BNDES is the largest development bank in the world. It was instrumental in the privatization process and transferred formal control of about 30% of the GDP. During this same process, BNDES positioned itself as a key partner of the new companies, like Vale and others, such as the twelve telecommunication companies that were created when Telebrás was privatized. Later, those companies were unified under the name Oi and BNDES had control over 25% of its capital. To facilitate the buying of Brasil Telecom — which was another company that was created from the “privatization” of Telebrás —, BNDES made new loans. After the acquisition of Brasil Telecom by Oi, the company was 50% owned by the government, through BNDES and the three largest pension funds (Previ, Petros, and Funcef). Over 20% of the company’s shares are owned by Andrade Gutierrez, a construction company that is extremely dependent on, and sympathetic to, the government.

It is actually difficult to find former state-owned companies that underwent different processes. In fact, the stock control by BNDES and unions does not tell the whole story. In the 1990s, Brazil went through a process of regulatory capture by design. Following privatizations, regulatory agencies were established for the new sectors the state had “left.” It was the first great moment of transit between the government and large corporations. With the subsidies to privatization processes, the new business and shareholders classes secured not only access to productive capital, but also to the state in its regulatory instances. It was an almost instantaneous process in the case of telecommunications.

Hence, “privatizations,” far from cutting the state off productive resources, were in fact only an organizational reconfiguration of capital. Capital formally left the scope of the state, but remained under its effective control, changing its legal regime without greater economic consequences. It is not a matter of ascertaining whether the capital that was “sold off” during the 1990s had taken a crony role; rather, the capital remains a part of the state, as it is controlled directly (through BNDES and pension funds) or indirectly (through the regulatory apparatus of joint control by the government and the corporations) by it.

The opposite process also took place very quickly during the PT administration (especially during the aftermath of the 2008 financial crisis) and is still underway. BNDES started to inject capital in private corporations and to elect its political-economic branches. This included the Sadia-Perdigão merger, the acquisition of Aracruz Celulose by VCP, the Friboi-Bertin merger, the Ambev buyouts, among many others. Construction companies are also policy branches of the Brazilian government. Odebrecht, in particularly, is a PT ally since 1992 and has repositioned itself in countless infrastructure and military endeavors. Other companies, such as Andrade Gutierrez and Camargo Corrêa, that have had their growth inextricably linked to national infrastructure projects, are nowadays nothing if not policy enacting arms of the state. The government has a toolbox with contracts as well as direct stock control to influence the “private” sector in Brazil.

In reality, it is a mistake to consider that large conglomerates in Brazil are “private” or “state-owned.” It is a meaningless distinction in this context; privatizations created mixed conglomerates controlled both by private and state interests, whereas companies that were already private have a level of government influence large enough that their interests and the government’s interests are interconnected. There is no opposition between “particular” and “public,” between “private” and “state,” because there is a convergence of the interests and desires of large corporations and the state that unite them.

The Vocabulary of Privatizations

Both supporters and detractors of the privatizations tend to defend their stances for the wrong reasons.

The technical and service improvements that took place after privatizations were not due to fundamental changes in capital control. They were reforms that modified organizational structure and the incentives of “public” companies, improving their capitalization and rationalizing their actions. The improvement in performance of the former state-owned companies did not take place due to denationalization, which did not occur, but due to restructuring. (In the same way, there was an improvement in performance and capitalization of Petrobras, which was not privatized. Privatizations, and the public offering of Petrobras’s stock, can be seen as new capitalization strategies rather than a dial back in state power.)

Our language reflects a duality between “private” and “state,” between “privatizing” and “nationalizing,” that is simply untrue. These dichotomies have no explanatory power because the state is not limited by its formal range of action, and because the state is not an insurmountable barrier where private businesses cannot venture. We can take as an example the trajectory of the former Minister of Development, Industry, and International Commerce Luiz Fernando Furlan, who pressed for the merger of food companies Sadia and Perdigão. Furlan left Sadia to join the government. After the merger, he left the government and resumed his presidency of the Administrative Council of Sadia.

“Privatizations” are a smokescreen, because they were only a revolution inside power, facilitating the maintenance of state control over vital sectors of the economy. It is impossible to complain about government interference in private companies; the large business owners in Brazil are part of the state. Vale is a political and economic branch of the state; its privatization and capitalization were structured with this goal in mind. When the head of Vale became an obstacle to the ends of the Brazilian government, he was fired.

Our language is unprepared to reflect this lack of differentiation between the public and the private. It is also difficult for most people to think about government and large conglomerates as part of the same system.

Moreover, we tend to treat what is “state-owned” as something public, and “private” resources as something out of the reach of the public. It is perfectly plausible, and indeed it is what happens in most cases, that a private resource can be “private;” that is, it is perfectly possible (and, I would argue, inevitable) that state resources serve the interests of only a small caste. The expressions we use are so completely inadequate that we speak of “nationalizations” when talking about state companies and “handovers” when speaking of privatizations. The political and economic experience of Brazil proves that these are all inadequate terms and that we should develop a vocabulary that represents reality such as it is: where state or “nationalized” companies serve the interest of a few state-connected groups and where private companies and the government possess converging, rather than antagonistic, interests — and both are contrary to general welfare.

Our political ideas are only prepared to deal with broad generalizations that stipulate that the government and the private sector are categorically distinct and that their influences over each other are a few small deviations — we tend to think that, in the majority of cases, government and businesses stick to their ideal roles. Privatizations, according to this mode of thinking, served to take companies out of the control of the government and put resources in a sphere over which government would have no influence. Even though people generally recognize forces that act in the relationship between government and businesses, most are likely to adopt this naive and a-historical view when analyzing processes and defending their political ideas.

The fact remains: privatizations were not a reduction, but a way of extending and rearranging state power. The pro-privatization discourse, thus, defends them in these terms, not under ideal conditions. The opposite is true as well: opponents and critics of the privatizations think of them as a decrease in state power. But if the privatized companies are still under government control, what could be the problem?

Quasi-Fascism

Any pro-privatization campaign in Brazil, such as some that have surfaced during the electoral period, must take into account the following fact: the Brazilian state and large corporations are one single entity.

This means that the privatizing effort has to take into account the presence and influence of the state as a fundamental fact. “Privatizing,” thus, does not mean a radical change in the state’s power structure, but slight adjustments in their legal regimes to provide for the capitalization of companies that, ultimately, remain under the state umbrella. Thus, both the idea of privatizing as well as the thought of nationalizing are founding ideologies of the state.

It should be obvious that privatizing, in itself, is not a passport for the dismantling of the state; in Russia, for instance, the same Soviet elite took control over the “privatized” resources during the transition to capitalism.

In Brazil, government control over large national corporate “privatized” conglomerates and even over companies that have always been nominally “private” did not happen by sheer chance nor did it suffer internal resistance; the business class was always a willing partner in this relationship. There has been, in the last decade and half, especially, an alignment of the views of the PT elite and national bourgeoisie. This alignment also included an incorporation of the old nationalism supported by the military elite, who is comfortably fortified and represented inside the government (despite the claims of several conservatives, who think the military is ignored and humiliated by the current regime).

Brazil has developed a quasi-fascistic system of systematic subsidies to capitalists, and direct and indirect control by the government of businesses and unions (which have given rise, through pension funds, to a new capitalist class themselves).

Conventional right and left-wing criticisms to this system are misguided because they end up defending a different aspect of the same system while they attack it. A defense of privatizations, for instance, can serve as a criticism of government power, but if executed as it was in Brazil, it extends the power over businesses and capital the government possesses.

Allies and Enemies

Privatizing is not enough. The corporate sector and the government are one single class. The deregulation that took place in the country were not able to break state influence over the economy, but have simply changed their character. Our political vocabulary does not reflect well real political issues, because it pits as polar opposites categories that are not fundamentally distinct: private and state-owned, corporations and government. Real opposition exists between those who have power and those who do not.

As I mentioned in two previous articles on the union actions in Brazil, there is an articulation taking place currently in Brazil between the business sector, the state elite and union leaders. They have formed a new managing class that represents the individual’s aspirations and decides on the sharing of the economic pie. The only way to resist this reality — that, yes, has been created by privatizations — is with the perception that the ruling class is not limited to a categorical sector of “businesspeople” or “bureaucrats.” It is a mixed class, with free transit inside government, unions and administrative councils.

After the newest billionaire corruption scandal in Petrobras, some have already spoken of the need of privatizing it and taking it away from the political sphere. But what we should remember is that Brazilian privatizations were never intended to strip the state of its power.

Public and private, capital and labor are now not opposites, but allies. Thus it is not surprising that Dilma should celebrate the 12.6% increase in iron ore production.

The one who paid for that record was you.

Commentary
The Root of Inequality: The Free Market or the State?

In early September, Reuters reported on a new Federal Reserve survey showing widening wealth and income gaps in the United States. “All of the income growth,” Reuters reports, “was concentrated among the top earners …  with the top 3 percent accounting for 30.5 percent of all income.”

The Fed survey will no doubt disconcert those on both the left and the right who mistakenly regard the United States as “the land of the free,” home of opportunity where anyone can get ahead with a little hard work. Indeed, the data seem to show a reality very different from that rosy misconception, a reality in which connections between elites in the business and political worlds ensure that the rich get richer while the poor get poorer.

Presented with such a bleak vision of American economic and class structures, those genuinely unsettled by growing wealth inequality are often quick to blame “the free market,” cutthroat competition that puts profits above people. But what a free market actually is and whether we have one today are themselves separate questions which we must address in order to analyze American inequality. The American left may be surprised to learn that the radical socialist tradition includes a whole species of anti-state, free market libertarians.

By conceding that markets and competition in themselves are part of the social problem to be solved, the left needlessly disadvantages itself, capitulating to the misbelief that the capitalist ruling class has simply won the day fair and square. After all, if in the here and now we really do have a genuine free market, to what can we really object?

Most anti-capitalists thus share a foundational myth with the worst apologists for existing capitalism and its many inequalities. Both groups maintain that the economies of today are essentially free markets. Market anarchists like Ezra Heywood and Benjamin Tucker did not believe this untruth — that labor could not hope to compete with capital where the two met on fair and level playing field.

Rather, they argued that the most common and inequitable features of capitalism were in fact the poisonous fruits of profound affronts to generally accepted free market principles. Remove the state’s aids to big business, the manifold privileges handicapping working people, and true voluntary exchange and cooperation would dissolve capitalism as we know it.

As Ezra Heywood wrote in The Great Strike, “The ‘survival of the fittest’ is beneficently inevitable; the capitalist is powerless against labor, unless the State … steps in, and helps him catch and fleece his victims. The old plea of despotism, that liberty is unsafe, reappears now in the mistaken notion that competition is hostile to labor.”

Heywood offered a lesson for the contemporary American left: That capitalism is a system of land theft, legal and regulatory bars to competition, intellectual property monopolies and huge handouts to big business in the forms of subsidies and government contracts. What, then, is all this talk about “the free market?”

Market anarchism is a form of decentralism, a libertarian socialism that sees voluntary exchange and cooperation as solutions to the widespread inequality we struggle with today. Politicians and CEOs rather like the system we have in the United States; they depend on it, and it depends on them. The rest of us, quite unlike political and economic elites, don’t mind working for a living, aren’t asking for special legal privileges, and just want to be left free to undertake our own projects and pursue our own goals. That kind of free market offers an exit from present day inequalities, not an encouragement to them.

Translations for this article:

Stigmergy - C4SS Blog, The Weekly Abolitionist
The Weekly Abolitionist: Prison Guard Unions vs. Private Prison Contractors

In a comment on last week’s post on The Labor Politics of Prisons, Steve Robinson said that my discussion of guards unions was “interesting given past posts about the for-profit prison industry.” He noted that while prison guard unions push for increased incarceration, they also are generally harmed by prison privatization, as private prison contractors have incentives to minimize labor costs and maximize profits. A scenario where public sector unions are pushing for many of the same policy goals as corporations that could eliminate their jobs certainly “presents an interesting coalition,” as Steve put it.

This got me thinking about the relationship between different interest groups in shaping criminal justice policies. I had previously thought of prison guards unions, police unions, and private prison companies as basically the same. They are interest groups that benefit from incarceration and the criminal justice system’s coercive power, and accordingly they will engage in rent seeking to increase incarceration and related coercive powers. But while this is true, I don’t think it tells the whole story. There’s a lot of interesting stuff to be explored here.

For example, sometimes we see direct confrontation between these interest groups. In 1997, the California prison guards union strongly opposed the Corrections Corporation of America’s plans to open a 2,000 bed for-profit prison in California. As the San Francisco Chronicle reported at the time:

The plan drew criticism from the politically connected California Correctional Peace Officers Association, the union that represents prison guards.

“This guy’s full of bull,” declared Don Novey, president of the union. “Public safety should not be for profit. It’s just kind of stupid.”

Novey insisted that his opposition is not based on the prospect of losing union membership to a private firm. “When you start privatizing public safety, it’s a big mistake,” he said.

One of the most powerful prison guard unions in the country directly faced off against the largest operator of for-profit prisons in the country. If only these interest groups could spend more of their resources like this, fighting over who will control the spoils of mass incarceration rather than demanding the system’s expansion.

One intriguing and somewhat counter-intuitive possibility is that competition between guards unions and private firms may result in less advocacy overall for increased incarceration. In 2008, Alexander Volokh published an article in the Stanford Law Review that contended “privatization may well reduce the industry’s political power: Because advocacy is a “public good” for the industry, as the number of independent actors increases, the dominant actor’s advocacy can decrease (since it no longer captures the full benefit of its advocacy) and the other actors may free ride off the dominant actor’s contribution.” Volokh presents an interesting economic argument for why competition between guards unions and for-profit contractors might create a collective action problem that decreases the total amount of advocacy for increased imprisonment.

It seems plausible to me, however, that specialization may result in increased advocacy in particular areas, such as immigration policy. While influencing federal immigration laws is not likely to be worthwhile for guards unions that work mostly with state prison guards, it is worthwhile for firms like GEO Group and the Corrections Corporation of America, both of which receive lucrative contracts to operate immigration detention centers. And because ICE is still directly involved with the detention centers whether they are “privately” operated or not, it seems unlikely that ICE would compete with CCA and GEO Group the way the California Correctional Peace Officers Association does.

Both guards’ unions and prison profiteers face perverse incentives, but in different ways. Prison profiteering firms are often seen cutting corners in order to cut costs. For example, Corizon is paid to provide healthcare to prisoners, and avoids providing care whenever they can cut costs by doing so. This desire to cut costs is not seen from public employee unions. But the public employee unions face different perverse incentives, largely related to protecting their members from accountability. For example, in Maryland the guards’ union successfully lobbied for “the passage of the Correctional Officers Bill of Rights, which made it much harder to discipline bad correctional officers — thus reducing C.O.s’ accountability and facilitating brutality and corruption scandals,” as Alexander Volokh explained at the Washington Post.

Exploring the relationships among interest groups that influence criminal law gets more interesting and more complicated as we introduce more players. Civil liberties groups like the ACLU are generally opposed to the guards unions, the prison profiteers, and the rest of the law enforcement lobby. However, they occasionally support policies that increase incarceration, such as hate crimes laws. The way pressure from the law enforcement lobby and the civil liberties lobby interact to shape the criminal justice system has been explored in some interesting ways by Bruce Benson in The Enterprise of Law. Crime victims advocacy groups also often push for new criminal laws and act to shape the system in important ways.

These relationships among interest groups are fascinating to me, and I think they can tell us a lot about the prison system. I hope to explore these issues further in future posts.

Spanish, Stateless Embassies
El anarquismo individualista y la jerarquía

El anarquismo y la jerarquía tienen una relación compleja. Algunos anarquistas proclaman estar en contra de toda jerarquía (a veces incluso definen el anarquismo en base a esa proclamación) y otros declaran que simplemente se oponen al Estado y no se preocupan por la jerarquía en sí misma. Creo que el anarquismo individualista bien entendido se ubica en algún lugar entre estos dos extremos.

El anarquismo individualista, en definitiva, es la idea de que el ser humano individual es la unidad fundamental que conforma a la “sociedad”. Por lo tanto, cualquier sistema político, o más exactamente, cualquier no-sistema apolítico que esté en vigencia, debe dar primacía al individuo y respetar su soberanía como ser libre. El no-sistema que logra este objetivo de manera óptima es el anarquismo.

La jerarquía es “un sistema u organización en el que las personas o grupos se clasifican como uno más importante que el otro en función del estatus o la autoridad”. En algunos casos, este tipo de sistema es intrínsecamente malo (o malo en sí mismo); en otros es permisible e incluso bueno, y en otros es objetable, pero no intrínsecamente malo.

La jerarquía es obviamente problemática e incluso inmoral cuando se mantiene a través de la iniciación de la fuerza. Como individualistas, apoyamos la soberanía del individuo y consideramos que la autonomía personal es de extrema relevancia moral. La capacidad de ejercer las facultades y habilidades de cada quien, de acuerdo a su propia voluntad, es el derecho fundamental de cada individuo (y dado que cada persona tiene este derecho, este implica una limitación sobre la voluntad de impedir violentamente las acciones de otros).

El acto de subordinar las metas de los otros por la fuerza y sustituirlas por las propias es una afrenta a la individualidad de ambas personas y una violación de los derechos. Sí, el acto de agresión es inmoral en sí mismo. Pero un sistema de jerarquía mantenido en base a la agresión somete a ciertos individuos a la autoridad de otros; cuando uno no es más que un siervo, obediente a los niveles más altos de la jerarquía, no hay individualidad, y eso es algo con lo que estamos evidentemente en desacuerdo.

Esto lleva al individualista a rechazar el uso de la violencia, y por lo tanto, al Estado. El Estado, al contrario de lo que postulan los teóricos del contrato social, se apoya en la violencia para mantener su financiación y su monopolio del uso legítimo de la fuerza dentro de una región. Los Estados son sistemas jerárquicos conformados por depredadores agresivos. Son la antítesis del individualismo.

Para muchos anarquistas la propiedad privada es inherentemente jerárquica, y por lo tanto inadmisible. Y tienen razón solo en parte: en cierto sentido la propiedad privada crea una jerarquía entre el dueño de un bien y todos los demás. Sin embargo, la propiedad privada tiene otras ventajas que son dignas de consideración. No hay razón para reducir nuestro análisis a una cuestión de jerarquía o no jerarquía. Hay otros factores moralmente relevantes.

La propiedad privada es útil por una serie de razones, sobre todo por razones consecuencialistas. Un sistema de propiedad privada crea una sociedad próspera y rica que puede asignar eficientemente los recursos escasos. Adicionalmente, y de gran importancia para el individualista, la propiedad privada es vital para la autonomía personal. Tal como lo plantea Roderick Long,

La necesidad humana de la autonomía: la capacidad de controlar la propia vida sin la interferencia de otros. Sin propiedad privada, no tengo ningún punto de apoyo verdaderamente mío; no tengo ninguna esfera protegida dentro de la cual pueda tomar decisiones sin obstáculos impuestos por la voluntad de otros. Si la autonomía (en este sentido) es valiosa, entonces necesitamos la propiedad privada para su realización y su protección.

Sin propiedad privada, el alcance del individuo se ve restringido a favor de la comunidad o la sociedad. Como individualistas deberíamos promover la maximización de la autonomía de cada persona, y la propiedad privada es beneficiosa en ese sentido.

Por otra parte, la sustitución de la propiedad privada con la propiedad colectiva no elimina la existencia de jerarquía. Simplemente pone en el nivel más alto de la jerarquía a la mayoría del colectivo en lugar del propietario individual. Bajo la propiedad colectiva, cualquiera que en ese momento conforme la mayoría tiene la potestad de decidir sobre el uso que se le da a la propiedad, y quedan, por lo tanto, en un lugar de autoridad sobre la minoría.

Digno de mención es la cuestión de la crianza de los hijos o la familia. La relación padre-hijo es históricamente jerárquica. Sin embargo, sin entrar mucho en el complicado ámbito de los derechos del niño, la autoridad empleada apropiadamente por los padres en la crianza de sus hijos no se basa en la fuerza en el mismo sentido en que se utiliza la fuerza en contra de un adulto (la cuestión de dónde debe trazarse esa línea es otra cuestión bastante complicada). Si bien hay casos de uso de la fuerza que son injustos, como en el caso del abuso, hay otros casos del uso de la fuerza que son justos, tales como obligar a un niño a que coma su cena. Y puesto que la jerarquía padres-hijos es aparentemente beneficiosa para los individuos involucrados, no hay nada en ella que moleste al anarquista individualista. (Para más información sobre la perspectiva anarquista individualista sobre los derechos de los niños, ver la sección de este ensayo titulada “Los Derechos de los Niños“)

¿Y qué puede decirse de los sistemas de jerarquía no violenta? Muchos de los casos en este sentido dependerán de los detalles de la situación y el contexto específico. Pero en general podemos decir que la jerarquía, incluso la jerarquía “consensual”, siempre es potencialmente problemática para el individualista. Puesto que consideramos que la autonomía y el ejercicio de las facultades propias son sumamente importantes, las situaciones en las que las personas se someten voluntariamente a la autoridad completa de otros, creando una jerarquía, pueden muy bien ser objetables.

Considérese la posibilidad de una pequeña ciudad en la que todos los ciudadanos, por una razón u otra, someten voluntariamente toda la propiedad individual a la propiedad colectiva. Por las razones expuestas acerca de los efectos de la propiedad privada sobre los incentivos y la autonomía de las personas, podemos decir que una ciudad basada en la propiedad privada es preferible a una ciudad basada en la propiedad colectiva. Por lo tanto, como individualistas que valoran la prosperidad y la autonomía, tenemos buenas razones para objetar la creación de una ciudad basada en el comunismo voluntario, incluso si esto se limita simplemente a expresar nuestra opinión de que los ciudadanos están tomando una decisión desacertada y en su lugar deberían adoptar un sistema de propiedad privada.

Por las razones mencionadas anteriormente, la iniciación de la fuerza es inadmisible par el individualista. Después de todo, el uso de la fuerza implicaría someter a la gente de la ciudad a nuestra voluntad, lo cual es activamente inmoral y peor que sus decisiones voluntarias. Así que sería un error usar la fuerza para evitar que la gente de la ciudad adoptase el comunismo voluntario.

Sin embargo, usar herramientas como la persuasión, las campañas educativas o los boicots es aceptable y hasta recomendable (el que estas medidas sean eficaces y valgan la pena es otro tema). Reconocemos que el comunismo voluntario es un mal sistema para la gente que vive en él (y también potencialmente malo para otros por razones económicas, o si las ideas comienzan a extenderse y ganar apoyo), y someterse a los caprichos de la mayoría es un error, por lo que no tendría sentido ser ambivalentes al respecto.

También está el tema de las formas comunales de propiedad horizontalmente organizadas y autogestionadas. Éstas no son exactamente las mismas que las que prevalecerían bajo un régimen de propiedad colectiva. Los recursos comunes donde los derechos posesorios privados del individuo están estrictamente definidos, son mucho más propensos a proteger y fomentar la autonomía personal y el individualismo que el colectivismo pleno, a pesar de que puedan ser problemáticos dependiendo de cómo se organizan exactamente los recursos comunes.

Puede que la cuestión de la jerarquía en el lugar de trabajo sea objetable, pero no necesariamente. Los grandes centros de trabajo jerárquicos que tienden a tratar a los trabajadores como engranajes de una máquina o como herramientas de los empleadores claramente no están en línea con la filosofía individualista. Un lugar de trabajo donde se ningunea y se falta el respeto a los empleados de menor jerarquía deben ser objetados (de manera no agresiva) por cualquier persona a la que le importen la autonomía y el respeto a las personas.

Ahora bien, esto no implica que toda jerarquía en el lugar de trabajo sea mala en absolutamente todos los casos. A veces será preferible por razones económicas. A veces la jerarquía es mínima, se respeta a los empleados y se toma en cuenta su opinión. A veces, a pesar de ser jerárquica, la empresa es relativamente plana. Si bien muchas de las grandes corporaciones hoy en día rechazan los compromisos individualistas, no todos los lugares de trabajo jerárquicos son intrínsecamente malos. Simplemente tienen el potencial de ser malos.

Preguntar simplemente si algo es jerárquico y dar por terminado nuestro análisis moral es un error. Del mismo modo, preguntar simplemente si algo es coercitivo y dar por terminado nuestro análisis moral es un error. El individualismo considera muchos elementos como moralmente relevantes. Es cierto que la agresión y la libertad negativa son importantes. Pero también lo es la autonomía personal. Y también lo son la prosperidad y las consecuencias sociales beneficiosas. Tanto la economía política como la filosofía moral requieren del pluralismo de valores y del análisis meticuloso.

La lección que debemos aprender sobre la jerarquía no violenta es que, como casi todo en la vida, no es intrínsecamente mala, pero tiene el potencial de ser mala. Los sistemas de jerarquía voluntaria promueven una cultura de obediencia y colectivismo, y posiblemente podrían conducir a sistemas que se basan en la violencia. Éstos desalientan la individualidad, el libre pensamiento y la autonomía. Por estas razones, la jerarquía no violenta nunca es intrínsecamente mala para el anarquista individualista, pero siempre es potencialmente problemática y a menudo desagradable.

La posición del anarquista individualista respecto a la jerarquía se ubica en algún lugar entre el “siempre es malo” y el “nunca es malo”. A veces lo es. Pero otras veces no. Como he dicho anteriormente, la relación entre el anarquismo y la jerarquía es compleja y complicada. Parte de ser un individualista, un ser humano, es pensar las cosas por nosotros mismos, con rigor y exhaustivamente. No siempre hay principios claros y tajantes que nos exoneren de pensar por nosotros mismos, independientemente de qué tan cómodo sea el sillón desde el que pensemos.

Artículo original publicado por Cory Massimino el 30 de agosto de 2014.

Traducido del inglés por Carlos Clemente.

Feed 44
Vulture Funds vs. Argentina on Feed 44

C4SS Feed 44 presents Carlos Clemente‘s “Vulture Funds vs. Argentina” read by Christopher King and edited by Nick Ford.

The most outrageous fallacy in this line of reasoning is the conflation of the political class of a country with its citizenry at large. Whenever vultures succeed in collecting the full value on defaulted government bonds, the ones who end up paying are, obviously, the taxpayers, the general citizenry of a given country. The local politicians who borrowed the money in the name of the people, obtaining enormous personal financial gains in process, won’t contribute to paying those debts any more than the regular Joe who does real work for a living.

Feed 44:

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Anarchy and Democracy
Fighting Fascism
Markets Not Capitalism
The Anatomy of Escape
Organization Theory