Stigmergy - C4SS Blog
English Language Media Coordinator Update, 12/01/14

Dear C4SS supporters,

A quick update on English language media for December:

  • I made 33,437 submissions of C4SS op-eds last month, each submission to as many as 2,597 newspapers worldwide (some submissions, if they were only relevant to the US or to some particular locale, to fewer publications than that).
  • I’ve identified 50 media pickups of our op-eds for November.

A couple high points:

As of two years ago, my standard for a “successful” month within the Center’s op-ed program was 20 “pickups” — one each weekday in a 30-day month. Lately, that standard has been 50 pickups per month, for several reasons.

One reason is that Before It’s News, a popular aggregation site, picks up most of our material. We had an internal discussion as to whether or not to count those pickups since BIN is an aggregator; we came down on the side of counting them because BIN is an extremely popular site that gets us lots of exposure … exposure worth including in our counts. It regularly ranks in the top 3,000 sites on the Internet per Alexa and its demographics indicate a very broad reader spectrum that qualifies it as “mainstream” in audience. So while there’s a certain “inflationary” effect, it’s not a false effect.

Another reason for raising the bar, of course, is that we expect, want and strive to get better and better at placing our op-eds in newspapers. And in my opinion we are meeting that expectation. Even two years ago, we were lucky to get the occasional pickup in a weekly community newspaper (we loved, and still love, that market, by the way).

These days it’s not at all unusual for our stuff to show up in small town dailies from coast to coast in the US, with occasional penetration into international markets that we had no expectation of getting into back then — Barbados, Jamaica, Fiji and Taiwan are four that come immediately to mind over the last few months.

My new goal, which I have no expectation of making next month but every expectation of making next year, is the 100-pickup month.

I see no reason why we can’t average two pickups per day by “regular daily newspapers” in addition to 40 BIN reprints, left/political media pickups and US/international market/topic-specific “occasionals.”

That’s the next prize. But, and you knew I was going to say this, winning that prize means continuing to ask for, and get, your support. The US Thanksgiving holiday being fresh in memory, let me take this opportunity to thank all of you who have helped make our work effective, and those who will do so in the future.

Yours in liberty,
Tom Knapp
English Language Media Coordinator
Center for a Stateless Society

Italian, Stateless Embassies
Secessionismo Brasiliano: Sao Paulo Contro il Nord-est

Dopo la rielezione di Dilma Rousseff del Partito dei Lavoratori, vediamo ripetersi lo stesso schema che si ripete dal 2006: numerose manifestazioni, molte delle quali offensive e xenofobiche, da parte di abitanti del Sud-est e del sud brasiliano, soprattutto di Sao Paulo, contro il più povero Nord-est che ha votato massicciamente per il presidente uscente.

Considerato che le elezioni presidenziali sono state aggiudicate con un margine esiguo, e che l’elettorato di Sao Paulo ha votato in gran parte per il candidato dell’opposizione Aecio Neves, i sostenitori della secessione sono diventati un po’ più visibili.

A Sao Paulo, però, l’idea di una secessione non è legata specificamente agli ultimi dodici anni di potere del Partito dei Lavoratori. Risale a prima, ed è sostenuta da ragioni e pretesti diversi, dalla migrazione proveniente dal Nord-est ai soldi delle tasse che da Sao Paulo sono ridistribuite in tutti gli altri stati del Brasile. Nonostante sia uno degli stati più ricchi della nazione, è il ragionamento, Sao Paulo è impedito dal fatto di far parte del Brasile.

Ma esiste anche un altro movimento secessionista, molto meno conosciuto: il Movimento per l’Indipendenza del Nord-est, le cui ragioni contrastano fortemente con quelle della sua controparte di Sao Paulo. Nel suo articolo “Neocolonialismo Interno Brasileiro e a Questao Nordestina” (Il Neocolonialismo Interno Brasiliano e la Questione del Nord-est), Jacques Rimbeboim spiega come lo sfruttamento di Sao Paulo sia un mito. La logica della federazione brasiliana, è il ragionamento di Rimbeboim, è la logica di un neocolonialismo interno:

Nello lo scenario attuale, il Sud-est importa manodopera e materie prime a prezzi repressi (ovvero, bassi) ed esporta verso il Nord-est prodotti finiti a prezzi alti e protetti. È così che nel mercato interno il Nord-est è costretto a pagare per un automobile o per altri beni di consumo più di quanto pagherebbe nel mercato mondiale se ci fosse libertà di scelta. In altre parole, paga un’addizionale per la manodopera paulista, addizionale che va a sostenere l’industria di Sao Paulo.

La dipendenza del Nord-est dal Sud-est ha avuto origine da un processo storico che ha portato il governo centrale, in un momento d’isteria espansionistica, a proteggere l’industria nazionale esistente contro ogni genere di concorrenza. L’economia è chiusa, a tutto beneficio di un’industria che, sebbene concentrata per lo più in una piccola regione del Sud-est, è stata eletta a rappresentante di tutta l’economia brasiliana. Il settore manifatturiero nazionale è sempre stato il settore manifatturiero di Sao Paulo.

Avrebbe più senso, per dire, che gli stati amazzonici, data la posizione geografica, commerciassero con i paesi andini. Ma questo non è possibile perché Brasilia considera il Mercosur qualcosa di sacro.

È così che il Nord-est e l’Amazzonia sono stati danneggiati dai sussidi che il governo nazionale concede a Sao Paulo. Queste regioni, relativamente più povere, sono state costrette a comprare prodotti più cari per finanziare i presunti beni pubblici di uno sviluppo nazionale che, in realtà, non sono altro che assistenzialismo a favore delle industrie del Sud-est.

Morale: Il secessionismo di Sao Paulo non fa altro che nascondere sotto il tappeto quella serie di aiuti di stato e protezionismi denunciati dai secessionisti del Nord-est.

Traduzione di Enrico Sanna.

Feature Articles
Uber Delenda Est

About six months ago, when Uber was first becoming a visible national controversy, I wrote a column (“One Cheer for Uber and Lyft” C4SS, May 16, 2014) in which I argued that Uber, despite being a genuine example of neither peer-to-peer (p2p) nor sharing, was a step in the right direction because it offered at least some competition to the medallion cab monopoly. It was doing to them something like what Microsoft’s Encarta CD-Rom did to Britannica, and would hopefully in turn suffer from a genuine p2p sharing app the same destruction that Wikipedia inflicted on Encarta. Today I’m revoking even that one star. I’d assign them a negative rating, if I could.

A lot of negative material has come out since I wrote that last column — much of it just in the past few weeks — about the crappy way Uber treats its customers, its drivers, its competitors and critical journalists. This is not what a p2p alternative does. A p2p sharing app would be about drivers and customers organizing horizontally, as equals, to meet their mutual needs outside the legacy taxicab monopoly. To the extent that this horizontal organization exists, it is the host organism on which Uber has parasitically attached itself, and from which it leeches out the blood.

Uber, among other things, has pressured its drivers with bad credit to sign up for subprime auto loans. Unlike a genuine p2p ride service, which would be a low-overhead way for drivers to use their existing cars as a source of independent income without increasing their financial fragility through risky capital outlays, Uber wants drivers with new, fancy cars to better suit its marketing image. So it aggressively encourages its drivers to take out subprime loans from GM Financial and other shady operators, who in turn repackage those subprime loans into securities and sell them to pension funds.

If an Uber driver does take on a load of car debt with a big monthly payment, she’d better be careful what she says on Twitter or Facebook. Uber recently fired employee Christopher Ortiz (oops — “deleted the account” of an independent contractor) for tweeting “Driving for Uber, not much safer than driving a taxi” (@chrisjortiz). Uber drivers may in theory be independent contractors using a ride-sharing app, but their subjective experience sounds remarkably like the plain old worker-boss relationship — which is just the older master-servant relationship with a thin coat of democratic varnish slapped on.

Further, Uber sets itself up as a sort of checkpoint between driver and passenger and increases the driver’s dependence on the company by discouraging tips. According to Future of Freedom editor Sheldon Richman, riders do not pay the driver directly. They pay Uber through the app, and there is no provision to add a tip to the bill. Uber’s website says “Being Uber means there is no need to tip drivers with any of our services,” and a company email to drivers forbids them to ask for or accept tips. Nevertheless, Uber propaganda in the past has given riders the misleading impression that tips are “taken care of” or “included in the fare” (“Uber: The Good, The Bad and The Ugly,” Free Association, November 23). I don’t do business with any operation that tries to prevent me from tipping service workers.

To repeat, the whole point of a genuine p2p and sharing economy is empowerment for those directly participating in it. It enables participants to reduce the overhead of daily living and the income stream required to service it, and to increase their independence by deriving incomes from the spare capacity of underutilized capital assets they already own. Uber makes its “independent contractors” more fragile and dependent from two directions at once: By encouraging them to take on debt that requires a higher regular income to service, and at the same time making them vulnerable to being fired (er, “deactivated”) at the whim of an employer. So is Uber an employer or a sharing app that’s just used by drivers? Well, if it walks like a duck and quacks like a duck…

Fed up drivers are beginning to organize in protest. On Oct. 22 drivers in four US cities and London turned off their app for several hours and refused to take passengers (Rebecca Burns, “The Sharing Economy’s ‘First Strike’: Uber Drivers Turn Off the App,” In These Times, Oct. 22). Drivers in California and London have organized unions (assorted “App-Based Drivers’ Associations”). The California union is affiliated with the Teamsters. The London union is demanding Uber’s share of fares be reduced from 20% to 10%, and that a tipping option be added.

Drivers aren’t the only people Uber treats like dirt. Uber management used private location data to track the movements of VIP passengers around New York for their own amusement at a launch party in Chicago back in 2011. Even more disturbing, Uber’s New York chief used the same “God View” software to track the movements of a critical journalist — and bragged about it:

Early this November, one of the reporters of this story, Johana Bhuiyan, arrived to Uber’s New York headquarters in Long Island City for an interview with Josh Mohrer, the general manager of Uber New York. Stepping out of her vehicle — an Uber car — she found Mohrer waiting for her. “There you are,” he said, holding his iPhone and gesturing at it. “I was tracking you.”…

Two months earlier, to make a point about questions Bhuiyan had asked about ride-share competitor Lyft, Mohrer had emailed her logs of some of her Uber trips. He had not asked for permission to access her data.

Uber has also begun using high-pressure tactics (a lot like those in the Comcast customer retention handbook) to bully riders into not deleting their Uber apps, since customers reacted to the privacy violation revelations with a higher defection rate.

Let’s see, what else… Oh, right! Uber mocks its customers. In addition to responding directly to an irate rider who complained about surge pricing of $360 to go 120 blocks during peak demand hours, CEO Travis Kalanick posted the complaint to Facebook with the comment “Get some popcorn and scroll down.” Kalanick’s response, by the way, included a rather patronizing explanation of the laws of supply and demand and how the high surge pricing prevented driver shortages and long wait times when things were busy. I’m quite familiar with the concept of surge pricing — it’s entirely legitimate — but an astronomical price of three dollars a city block is a bit hard to swallow. I’d gladly quit my job and walk for $3 a block.

You can also add the ride-sharing competition, along with drivers and passengers, to groups that Uber seems to hold in less than high regard. Uber hires contractors (which it calls “brand ambassadors”) to pose as passengers and attempt to recruit the drivers at Lyft and other competitors. Under this “SLOG” program, Lyft employees have also ordered and then cancelled over five thousand Lyft rides. Although an Uber flack denied that the company ever engaged in deliberately cancelling rides, they’re almost certainly lying. Lyft came up with the figure by cross-referencing the phone numbers the cancelled rides came from with those of riders who had attempted to recruit Uber drivers.

Kalanick snickered that Uber representatives personally approached Lyft investors and encouraged them to defect to Uber. As the author of the linked article said, companies probably try to sabotage each other’s funding all the time. But it’s highly unusual for a CEO to publicly crow about it.

As if all that weren’t bad enough, Uber takes an extremely adversarial view — to the point of plotting reprisals — of journalists who report unfavorably on it. Senior Vice President Emil Michael, in remarks at a swanky dinner party attended by Ariana Huffington and other celebrities, suggested digging up dirt on media critics. In particular, he suggested digging up information to prove a specific allegation about the personal life of Pando-based critic Sarah Lacy in order to publicly discredit her. This is especially disgusting, against the background of 8chan creeps engaged in similar attacks against Zoe Quinn and Anita Sarkeesian under the #GamerGate hashtag.

Michael subsequently said the remarks didn’t represent his own views or the policies of the company. Huh? This is the ultimate in meaningless corporate disclaimer culture. When the actually stated views of a company’s senior management are dismissed as not representing “the views of the company,” what exactly does that mean? That the fictitious corporate person known as Uber LLC has different views of its own, separate from the views of the people running it and making its policies? That the “views of the company” are whatever happens to be written in the Official Happy Talk of a policy manual somewhere?

Spokeswoman Nairi Hourdajian also said it was against Uber policy to use private location data to track the movement of journalists. You know — just like it doesn’t deliberately cancel rides. “Access to and use of data is permitted only for legitimate business purposes.” So I guess all those Uber bigwigs at that party were yukking it up over celebrities’ private location data were doing it for “legitimate business purposes.” The policy at the company where I work says it’s against company policy for management to engage in reprisals against employees who report official misconduct to the corporate ethics hotline; but then the misconduct itself was against company policy, wasn’t it?

It’s hard not to conclude that Uber’s corporate “code of ethics” consists entirely of sending a public spokesperson out to lie about the unethical stuff they do.

And although Uber in recent months has become a mainstream libertarian shibboleth alongside Bitcoin — I regularly get swarmed by right-wing trolls after tweeting critically about it — it’s even begun to alienate longtime right-libertarian supporters. But how could this be? Because the company is, in the words of Reason‘s Nick Gillespie, “bedding down with regulators to screw over competitors”: “After spending years antagonizing would-be regulators, Uber is now working with them to hammer out agreements that will let the company flourish even as less-connected competitors face tougher regulations.” Uber has hired former Obama adviser David Plouffe to negotiate regulations with local governments, and has said it “needs to be regulated.” The kind of needful regulations he has in mind, it goes without saying, are those that raise the cost of entry and make it harder for little guys to compete with Uber. A good example of the specific regulatory model they have in mind is the recent ride-sharing regulations passed by Washington, D.C. — which Uber and Plouffe have applauded — that includes $1 million in liability insurance and registering with the DC cab commission.

Still don’t hate Uber? It was also a platinum vendor sponsor of the Urban Shield police conference in Oakland. Urban Shield is an annual, DHS-funded training conference for militarized police.

As loathsome as Uber is, though, its liberal and “progressive” critics miss the point more than they hit it.

Critics of drivers operating outside the medallion licensing system, like Pando’s Paul Carr, point to the enormous percentage of stranger rapes that are perpetrated by unlicensed cab drivers. Carr treats the “laws and regulations” that Uber’s “sinister” culture of disruption seeks to bypass as a proxy for things like “public safety.” Apparently he’s never heard of the Bootleggers and Baptists phenomenon.

Carr also makes much of the overlap (at least in terms of rhetoric) between the “disruptive” ideology Uber’s management, Objectivism and “free markets.” For a supposedly hard-hitting “investigative reporter,” that’s a remarkable display of gullibility. As we’ve already seen and will see again, Uber’s talk about “free markets” and “disruption” is nothing but lip-service. They’ve disrupted the old medallion cab monopolies somewhat, and increased local competition at least to a certain extent, but they’re still a corporate monopoly in their own right that depends heavily on an anti-competitive legal structure to treat their workers like crap.

Getting back to the threat of rape by drivers, the licensed cab services really don’t perform any especially heroic levels of effort to prevent rape. Typical screening involves a simple driving history and criminal background check. The Whitmire outrage — in which a San Francisco passenger was assaulted by a driver with a violent criminal history and prison record — resulted, Carr argues, from the fact they used Hirease instead of the much more stringent Live Scan that involves a search of the FBI database. But Uber operates in most areas under background check regulations. If local regulations are so badly written as not to require the use of Live Scan, it’s rather perverse to treat Whitmire’s crime purely as an example of market failure rather than regulatory failure as well. Live Scan typically costs $70 or $80, so whether or not an unlicensed cab service uses them in particular for a background check is hardly a cost issue; and it doesn’t make much business sense, from a reputational standpoint, to use a less reliable and trustworthy background check service.

I suspect Carr is also conflating the new, semi-aboveground corporate ride-sharing services like Uber with the older, more informal kind of unlicensed cab services. If the typical unlicensed cab driver on the earlier jitney model is dangerous, it suggests that the very illegality of offering an unlicensed cab service suppresses the kinds of open advertising of a service’s standards and reputational tracking of drivers that would make them safer. It’s a lot like the slave-labor conditions that exist in sweatshop industries that hire undocumented immigrants, and the prevalence of rape, abuse and outright slavery in the sex trades — which exist, in both cases, because of the legal status of the workers and the suppression of above-ground informational and legal recourses for those who are vulnerable to the very law enforcement and civil law establishments that supposedly exist to “protect and serve” them.

I’m also surprised Carr hasn’t noticed the gap (at least four orders of magnitude) between the price of a Live Scan criminal background check and that of cab medallions in a typical big city. A local background check regulation simply requiring a Live Scan check would add $80 to the price of driving a cab. And in San Francisco, the $350 price of the driving permit itself, which includes both criminal background check and driving record, is completely separate from the $250,000 price of the medallion. The main point of the medallion licensing system isn’t safety, but limiting the number of competing cabs to the industry’s estimate of “what the market will bear” so they can gouge the public with a monopoly price. Anyone who says otherwise, or attempts to sugarcoat the system in goo-goo “public interest” rhetoric, is either stupid or a liar.

On the other hand, the purpose of a genuine sharing service is that the main item of capital equipment — a car and smart phone — is something the driver probably owns anyway. Between that and $80 for a background check, the overhead involved in participating in a real sharing network — i.e., an open-source system run by and for the drivers and passengers themselves — is virtually zero. An open-source e-hailing app, with whatever built-in system of driver reputational rating and background checks the users decide on, doesn’t require a corporate headquarters with highly paid suits in the C-suite and billions in venture capital.

I can’t resist pointing out the irony involved in a critique focused so heavily on Uber’s culture of misogyny and rape, coming from someone at a publication that employs a creepy pickup artist like Mark Ames, who reportedly confessed, under the pseudonym Johnny Chen, to date-raping and contemplating the murder of a teenager. Ames also allegedly confessed to threatening to murder a pregnant girlfriend if she didn’t get an abortion, and to bullying female eXiled staff into having unprotected anal sex. Who knows? If things don’t work out at Pando, maybe Ames can get a job driving for Uber.

Paul Carr, despite his preferred persona as a hard-bitten skeptical alternative journalist, takes the “free market” rhetoric of Uber’s defenders at face value.

…I was immediately inundated with @replies accusing me of being “anti-free market” and insisting that the only thing the government should do for technology companies is “get out of the way.” What was curious about those most loudly defending Kalanick — apart from the fact that they all were idiots — was that almost all of them directly or obliquely referenced the same author in their Twitter bio…

Ayn fucking Rand.

But anyone who either defends or attacks Uber as an example of the “free market” is a damfool. Uber and Lyft are not genuine sharing services. And they’re sure as hell not “free market” or “laissez-faire” operations, Reason‘s and Pando’s agreement to the contrary notwithstanding. The proprietary, walled-garden app they use to enforce the toll-gates between riders and drivers is every bit as much a state-enforced monopoly as the legacy taxicab industry’s medallions.

And portraying Uber’s legal action to prevent disclosure of its insurance policy as a “trade secret” as some kind of “free market” fundamentalism or “aversion to regulations” — as Carr does — is just plain stupid. “Intellectual property” is abhorrent to genuine free market principles — but state enforcement of trade secrets is especially so.

To say Uber is refighting the old fight of jitneys is also pretty stupid. Uber’s position is at least as close to the regulators as to the regulatees in that old fight. Jitneys were opportunities for unemployed people with used cars to subsist outside the wage system via low-overhead self-employment, and keep the full fruits of their own labor. Uber is a parasite that superimposes itself on genuine jitney services and charges drivers tribute for the right to operate.

Regardless of critics’ attempts to portray the legacy medallion cab companies as no longer a powerful monopoly because of the business they’ve lost to Uber and Lyft, no industry where the competition is limited to firms that can afford to buy a $300,000 license to operate is an “underdog.” Of course Uber isn’t an underdog either. It’s just made the monopoly structure a little bigger and a little shallower. But it is still a monopoly that uses vast monopoly powers to treat its workers and customers like garbage and skim off 20% of fares and make its senior management rich for nothing but the use of a smart phone app that could just as easily be free and open-source.

I argued six months ago that, even as Uber was unleashing creative destruction against the legacy taxicab industry, it in turn should be destroyed by a genuine open-source alternative. I echoed C4SS Director James Tuttle’s call to “hack the app, salt the service, fight the competition with better competition.” One possible action along those lines, among many, was suggested by a C4SS comrade on our email list who befriended the driver on an Uber trip: “I’ve got his number on my phone. Now we bypass Uber, call the guy and hear if he’s available to pick us up, and pay him cash.” This is something home care aides working for temp agencies do on a regular basis: cut out the middleman and make a deal directly with the customer that benefits both parties. Since, rather than being a genuine p2p service that empowers drivers and passengers to collaborate with each other, Uber has become a glorified temp agency that sets up a toll gate between driver and passenger, it should get the same treatment.

Today I repeat that call, but with far more urgency. The sooner Uber is destroyed by genuinely open-source, cooperative, free market and libertarian alternatives, the better. It’s time for Uber’s customers and drivers to destroy it from both inside and out. Its customers need to jailbreak it with an open-source app. Its drivers need to either violate their non-competition clause and go over to open-source alternatives, or organize independent union locals and go on strike inside from inside (which, as we saw in examples above, they’re already beginning to do).

Uber delenda est.

Commentary
Wage Slavery and Sweatshops as Free Enterprise?

The conservative American Enterprise Institute offers yet another defense of sweatshops from a self-styled advocate of liberty and free markets, Professor Mark J. Perry. Indeed it is more than just a defense; it’s a selective compilation of quotes and anecdotes hailing sweatshops as perfectly praiseworthy routes out of poverty.

Typical free market defenses of sweatshops focus on the fact that “sweatshops are better than the available alternatives.” These defenses also tend to emphasize sweatshops’ role in a “process of development that ultimately raises living standards.”

When authority precludes other options, using systematic state violence over a course of decades to divest people of their rights and resources, of course sweatshop employment begins to look like a good option, even the best one.

But this selective redaction of history is just how so many supposed champions of free markets earn their reputation for turning a blind eye to economic injustice. Market anarchists find no coherent or principled reason why defenders of freedom, competition, and individual rights ought to waste our words making apologies for the kind of wage slavery offered by sweatshops.

The phrase “wage slavery” tends to really pique most free marketeers, who often object that the employer-employee relationship is one of simple voluntary agreement and contract.

A legitimate contract, however, assumes that relations, up until the point of “agreement,” have been absent of coercion and duress. But what if they haven’t? What if history has been a series of tragic and violent misadventures, a long list of appropriations, injustices, and other villainies carried out by the state to enrich a small ruling class?

Would we still want to defend sweatshops, or would we start to attack them on free market grounds? As William Bailie wrote, “Wage-slavery is merely the modern phase of chattel slavery.” Like the market anarchists of today, Bailie saw capitalism not as a process of advancement and development, but as an “economic retrogression” under which personal freedom had been retarded.

Market anarchists have more faith in freedom, entrepreneurship, and the sovereign individual than most self-described advocates of free enterprise. We don’t believe that, uninhibited by arbitrary restrictions like intellectual property law and given free access to common resources like the land, the people of developing countries would freely choose to work long hours for low pay under the most inhumane conditions.

Apologists for sweatshops tend to ignore the problem of land monopoly, as Murray Rothbard put it, the problem of “continuing seizure of landed property by aggressors.” Rothbard argued that the legitimate owners of land are “the true possessors,” rather than those “whose original and continuing claim to the land and its fruits has come from coercion and violence.”

The history of what is today regarded as the developing world, the site of most sweatshops, is marred by political land monopolization and theft that has driven wages down and rents up. Such deep political coercion has nothing to do with real free market principles.

One wonders whether “free market” defenders of sweatshops really do believe that we got to the current status quo using the free enterprise road, which would arguably make the economic conditions of today entirely defensible.

It may be that sweatshop defenders acknowledge the historical predicates of sweatshops while nevertheless seeing it as important to recognize sweatshops as the best alternative for the poor in the developing world. But no one really denies that fact on its own — on the contrary, market anarchists simply contend that these phenomena are unjust and untenable as they exist in the world today.

Translations for this article:

Italian, Stateless Embassies
Quando si Ignora Ciò che non si Vede

Nel suo classico Quel che si Vede e quel che non si Vede, Frédéric Bastiat osserva: “Tra un cattivo economista e un buon economista c’è una sola differenza: Il cattivo economista considera unicamente gli effetti visibili; il buon economista prende in considerazione sia gli effetti visibili che quelli che andrebbero previsti.” Mark J. Perry, dell’American Enterprise Institute (AEI), sta dalla parte dei “cattivi” in questa classificazione di Bastiat.

Leggendo un rapporto sugli introiti provenienti dalle tasse federali sul reddito scritto dalla Commissione Bilancio del Congresso (Cbo), Perry deduce: “i ricchi pagano più della loro giusta quota del carico fiscale, e sarebbe ora che cominciassimo a chiederci se non è semmai il 60% più povero a non pagare la sua quota equa.” L’argomento ha a che fare più con l’analisi di classe che con le tasse. Nascosto nell’ombra, infatti, c’è l’intervento statale che infetta ogni transazione economica.

Perry ha ragione quando parla della tassa federale sul reddito. “Nel 2011, al termine del processo di trasferimento della ricchezza, il 60% più povero delle unità famigliari risultava ‘incassatore netto’ con un’aliquota negativa, mentre il restante 40% era formato da ‘pagatori netti’ con un’aliquota positiva. Il peso della tassa sul reddito dunque ricade pesantemente sui due quintili più ricchi.

Ma il fisco non è affatto l’unico fattore da prendere in considerazione se si vuole capire se un dato quintile paga o meno la sua “quota equa”. Dobbiamo andare oltre termini politici vuoti come “quota equa”. Se gli avidi politici non fanno altro che ripetere strumentalmente l’espressione, non è chiaro cosa intenda la gente, compreso Perry, quando la usa.

La vera questione è la relazione tra i vari quintili della popolazione. Da che parte stiano le menti dell’AEI non è chiaro. Pensano che la relazione tra i quintili più ricchi e quelli più poveri sia una relazione di sfruttamento, ovvero una parte estrae ricchezza dal resto. A parti invertite, però.

In un mercato libero, la relazione tra quintili (sempre che esistano) sarebbe simbiotica, caratterizzata dal mutuo interesse personale e dal mutuo profitto. Dopotutto, in un mercato libero affinché ci sia un interscambio occorre che entrambe le parti ne traggano beneficio. Chiunque sia libero di disporre di ciò che possiede e di scegliere autonomamente è anche libero di partecipare spontaneamente a qualunque interscambio mutuamente vantaggioso.

La cosa cambia quando ci sono coercizioni. Quando il potere diventa un fattore di una transazione precedentemente volontaria, la relazione tra le parti diventa una relazione di sfruttamento piuttosto che di mutuo beneficio. E il problema è che noi non viviamo in un mercato libero. Viviamo in un mercato dominato dal potere statale.

Se è vero che la politica fiscale va contro i ricchi, è anche vero che gran parte delle restanti politiche sortiscono l’effetto contrario. Gran parte delle leggi nascoste nell’ombra del mondo economico promuove la concentrazione del potere economico nelle mani di poche, ricche clientele politicamente protette.

La politica monetaria, ad esempio, premia chi per primo riceve la nuova moneta (le grandi banche) a spese di tutti gli altri, che poi devono fronteggiare l’aumento dei prezzi quando i nuovi dollari arrivano a loro. Poi c’è la proprietà intellettuale, che crea e protegge diritti artificiali e impedisce ai nuovi arrivati di competere. E ancora leggi urbanistiche, ordini professionali, regolamenti sulla sicurezza, requisiti di capitalizzazione e altre forme di burocratismo che frenano la competizione e beneficiano le grandi imprese già nel mercato a spese di quelle più piccole, dei potenziali concorrenti, di chi è agli inizi e di tutte quelle forme di impiego alternativo. E la lista non finisce qui.

Lo stato è responsabile della disuguaglianza strutturale, ma riesce a confondere i sostenitori del libero mercato inducendoli ad accusare il quintile sbagliato con politiche secondarie (come le tasse e i trasferimenti). Perry si limita agli effetti visibili dell’attuale politica fiscale, ignorando gli effetti invisibili di altri interventi statali nascosti nell’ombra, che frenano ogni possibile concorrenza e innovazione. In breve, il clientelismo e una politica che concentra la ricchezza non fanno altro che impedire un mercato altrimenti libero, e più che compensano gli effetti della tassazione.

Traduzione di Enrico Sanna.

Portuguese, Stateless Embassies
Preferia que você parasse de ser tão bom para mim, Capitão Hoppe

Talvez o leitor esteja familiarizado com o artigo de Murray Rothbard “O igualitarismo é uma revolta contra a natureza“. Hans-Hermann Hoppe, eminência parda no LewRockwell.com, vai um passo além e coloca a crença na desigualdade humana como uma característica fundante do libertarianismo de direita (“A Realistic Libertarianism“, 30 de setembro, também traduzido para o português). Não é apenas uma montanha em que ele está disposto a morrer, mas onde ele está também disposto a fazer sua reprise solo do Assalto de Pickett.

A esquerda […] está convencida da igualdade fundamental do homem, de que todos os homens são “criados iguais”. Ela não nega o patentemente óbvio, contudo: há diferenças ambientais e fisiológicas, i.e., algumas pessoas vivem em montanhas e outras no litoral, alguns são machos e outros fêmeas, etc. Mas a esquerda nega a existência de diferenças mentais ou, quando essas diferenças são aparentes demais para serem negadas, tenta justificá-las como “acidentais”.

Na verdade, a esquerda (ou pelo menos a maioria dos membros da esquerda) não nega que existam diferenças individuais de habilidade e intelecto. Mas deixemos isso de lado. Hoppe não está satisfeito em parar por aí:

[O libertário de direita] realisticamente percebe que o libertarianismo, enquanto sistema intelectual, foi desenvolvido pela primeira vez e elaborado no mundo ocidental por homens brancos, em sociedades dominadas por homens brancos. Que é em sociedades dominadas por homens brancos heterossexuais que a adesão a princípios libertários é a maior e que desvios deles são menos severos (como indicado por políticas comparativamente menos maléficas e extorsivas por parte do estado). Que são homens brancos heterossexuais que demonstram a maior criatividade, indústria e habilidade econômica. Que são sociedades dominadas por homens brancos heterossexuais e, em particular, as mais bem sucedidas entre elas que produziram e acumularam a maior quantidade de bens de capital e alcançaram os padrões de vida médios mais altos.

Alguns podem notar uma certa contradição interna entre o uso reiterado da palavra “dominadas” para descrever o papel de certos segmentos privilegiados da sociedade e que a ideia de que o pensamento “libertário” foi formulado em sociedades baseadas na dominação.

Evidentemente Hoppe não vê essa contradição, já que ele mal consegue conter seu entusiasmo com a perspectiva de que sua forte crença na autopropriedade, na não-agressão e em regras de aquisição inicial terão o efeito — apenas por coincidência, é claro — de perpetuar a dominação desses homens brancos heterossexuais. Assim, os maiores beneficiários das ideias da liberdade que homens brancos inventaram serão esses mesmos homens brancos.

Hoppe gosta de argumentar que toda propriedade naturalmente escassa deveria ser atribuída a “algum indivíduo específico”. A partir daí, em uma típica reafirmação de seu argumento padrão, ele presume a apropriação universal de todas as terras dentro de um país. Quando todas as regras dentro de um país, inclusive ruas, sob propriedade individual, segue-se que ninguém possa entrar no país ou transitar em alguma rua sem a permissão de proprietários privados ou donos de terras. Numa só tacada, isso resolve o “problema” da imigração, uma vez que — embora fronteiras nacionais não existam — ninguém além de um empregado convidado ou bracero poderia entrar nos Estados Unidos em que todas as terras fossem apropriadas sem invadir a propriedade de alguém. Isso também resolve o “problema” dos direitos dos gays, já que num país composto esmagadoramente por cristãos tementes a Deus como Hoppe, ninguém quererá “essa gente” em suas propriedades. Se você acha o libertarianismo de Thomas Paine e William Godwin difícil de digerir, através do milagre da apropriação universal você pode (isto é, se for um homem branco dono de terras) formar sua própria sociedade “livre” neofeudal à imagem e semelhança de O conto da aia.

Talvez todos que não sejam heterossexuais, brancos ou homens se beneficiem se esses homens brancos héteros inteligentes cuidem da sociedade, para seu próprio bem.

As ideias de Hoppe sobre a apropriação universal, porém, não parecem muito fáceis de aceitar, pelo menos para alguém que não tenha um cérebro monumental como o de Herr Doktor Professor Hoppe. Mesmo entre os libertários de direita, o padrão normal de legitimidade da apropriação privada da terra é o de John Locke e Murray Rothbard: ocupação e uso. Um pedaço de terra que não seja trabalhado e alterado, por definição, não tem dono. E a maior parte das terras nos Estados Unidos, como o libertário Albert Jay Nock observou, está vaga e não foi trabalhada. A única maneira — agora e no futuro próximo — de apropriar universalmente essa terra é através do que Franz Oppenheimer chamou de “apropriação plítica” e Nock chamou de “propriedade legislada”. É o mesmo que Rothbard — alguém que nós presumiríamos ser influente junto a Hoppe — chamava de “engrossment” (“concentração”): o cercamento das terras que não foram ocupadas ou trabalhadas para coletar tributos de seus donos legítimos, os primeiros a ocupá-la e a colocá-la em uso.

Ignorando as visões de Hoppe sobre a apropriação universal da terra e sobre a exclusão dos “indesejáveis”, ele também negligencia o fato de que os homens brancos benevolentes e naturalmente libertários do Ocidente “civilizado” passaram alguns séculos roubando, pilhando e escravizando as partes não-europeias do mundo que colonizaram antes de decidirem compartilhar a dádiva da liberdade com elas. Nesse processo, também destruíram grande parte das civilizações preexistentes e evisceraram a sociedade civil — e a riqueza — desses lugares.

Jawaharlal Nehru argumentou com alguma plausibilidade que Bengala se tornou a parte mais pobre da Índia porque foi o primeiro foco de infecção da doença do colonialismo britânico, através de Warren Hastings. Os britânicos sistematicamente acabaram com a indústria têxtil indiana, que competia com Manchester, e também roubaram as propriedades das terras da maior parte da população (começando com os assentamentos permanentes de Hastings), transformando as elites locais em canais de extração de riqueza em benefício do império.

Quando esses homens ocidentais de bom coração finalmente decidiram compartilhar essas interessantes ideias de liberdade com as pessoas de cor que dominaram, elas mantiveram todas as coisas que já tinham roubado para si — como recompensa, talvez, por seu altruísmo em inventar a liberdade pelo bem de todas essas pessoas negras e mulatas que, de outra maneira, jamais teriam ouvido a respeito.

Nós até nos perguntamos se não havia outra maneira melhor e menos custosa pela qual essas infelizes pessoas de cor poderiam ter adquirido as ideias da liberdade.

Falando nisso, quase me esqueço de mencionar o trabalho de David Graeber a respeito de sistemas decisórios consensuais como fenômeno quase universal durante a história humana, em contraste com a ideia de Hoppe de que “direitos humanos” e “democracia” sejam uma criação única do Cânone do Homem Branco que requeriam esforços e genialidade do nível do Projeto Manhattan para seu desenvolvimento. Os conservadores ocidentais (como Hoppe) normalmente veem a liberdade humana e o autogoverno como ideias avançadas que somente homens brancos em lugares como a Atenas de Péricles e a Filadélfia em 1787 poderiam desenvolver. A respeito dessa afirmação, Graeber comenta:

Claro, é um viés peculiar da historiografia ocidental de que esse tipo de democracia é o único que realmente conta como “democracia. É comum ouvir que a democracia se originou na antiga Atenas — como a ciência ou a filosofia, foi uma invenção grega. Nunca fica inteiramente claro o que isso significa. Devemos acreditar que, antes dos atenienses, ninguém jamais em qualquer outro lugar havia pensado em reunir os membros de sua comunidade para tomar decisões conjuntas de forma que todos tivessem igual voz. Isso seria ridículo. Claramente existiram muitas sociedades igualitárias na história — muitas bem mais igualitárias que Atenas, muitas que devem ter existido antes de 500 a.C. — e, obviamente, elas devem ter tido algum procedimento para chegar a decisões em questões de importância coletiva. No entanto, sempre se presume que esses procedimentos, sejam quais fossem, não poderiam ter sido de fato “democráticos”.

* * *

O motivo por que acadêmicos tanto relutam em ver um conselho de uma vila sulawesi ou tallensi como “democrático” — além do simples racismo, a relutância em admitir que qualquer um que os ocidentais tenham massacrado com tanta impunidade tenham estado no nível de Péricles — é que eles não votam. Esse, evidentemente, é um fato interessante. Por que não? Se aceitarmos que levantar as mãos ou se posicionar em um lado ou outro da praça para concordar ou discordar de uma proposição não são realmente ideias tão sofisticadas a ponto de nunca terem ocorrido a ninguém até que um gênio antigo as “inventasse”, então por que são tão raramente empregadas? Aparentemente, temos aqui um exemplo de rejeição explícita. No mundo inteiro, desde a Austrália até a Sibéria, comunidades igualitárias têm preferido alguma variação do processo consensual. Por quê? A explicação que eu proponho é a seguinte: é muito mais fácil em uma comunidade pequena saber o que a maioria dos membros dessa comunidade deseja fazer em vez de tentar convencer aqueles que discordam. Processos decisórios consensuais são típicos de sociedades onde não haveria maneiras de compelir uma minoria a concordar com uma decisão majoritária — porque não há estado com um monopólio sobre a força coercitiva ou porque o estado não tem nada a ver com as decisões locais. Se não há maneiras de coagir aqueles que discordam de uma decisão majoritária a se submeterem a ela, então a última coisa que se deve fazer é uma votação: um concurso público em que uma das partes perderá. O voto seria a maneira mais provável de garantir humilhação, ressentimento, ódio e, no final, a destruição das comunidades. O que é visto como um processo elaborado e difícil de chegar ao consenso é, na verdade, um longo processo para garantir que todos percebam que seus pontos de vista não foram ignorados.

* * *

“Nós” — enquanto “o Ocidente” (o que quer que isso signifique), como o “mundo moderno”, ou qualquer outra construção — não somos tão especiais como gostamos de pensar; […] não somos os únicos povos que já praticaram a democracia; […] na verdade, em vez de disseminar a democracia pelo mundo, os governos “ocidentais” têm gastado muito tempo se intrometendo nas vidas de pessoas que já praticavam a democracia há milhares de anos e, de uma forma ou de outra, dizendo para elas pararem com isso.

Esses pobres mulatos provavelmente também tinham mais respeito pela ideia de “propriedade” que seus instrutores brancos, quando consideramos que os brancos que altruisticamente estenderam os benefícios da civilização ocidental ao resto do mundo já haviam roubado a grande maioria da população doméstica de suas propriedades (e.g., os cercamentos na Inglaterra) antes de decidirem que os direitos de propriedade eram sagrados. Eles também roubaram a maior parte das propriedades do Terceiro Mundo antes de julgarem que os locais finalmente estavam aptos a aproveitar as bênçãos da liberdade sem supervisão branca. Nesse ponto, o mandamento “Respeitarás os direitos de propriedade — começando agora!” não era retroativo — ele não se aplicava à enorme massa de riquezas que os brancos e seus ancestrais já haviam saqueado e continuavam a concentrar. Assim, o efeito principal das ideias ocidentais a respeito dos “direitos de propriedade” foi proteger as posses da elite e das corporações transnacionais que retiveram as propriedades de todas as terras e recursos minerais que as gerações anteriores de homens brancos ocidentais haviam pilhado com o colonialismo.

Assim, ao que parece, as pessoas comuns em todo o mundo já haviam encontrado formas de lidar umas com as outras como iguais, resolvendo suas diferenças de forma pacífica sem os homens ocidentais desenvolvendo o libertarianismo para elas, e quando os homens brancos ocidentais finalmente chegaram com suas novas e melhores ideias sobre a Liberdade com L maiúsculo, eles mataram, escravizaram e roubaram a maior parte da raça humana como compensação por sua benevolência.

Um trecho do filme Cool Hand Luke (lançado no Brasil como Rebeldia Indomável) se aplica muito bem aqui. Um dos guardas na fazenda prisão diz para Luke que o som das correntes que ele está usando o “lembrarão do que eu estou dizendo — para seu próprio bem”. E Luke responde: “Preferia que você parasse de ser tão bom para mim, Capitão“.

Traduzido por Erick Vasconcelos.

Feature Articles
A Matter of Life & Death

At this moment, governments have stockpiled at least 17,300 nuclear weapons, for leverage in disputes with other governments. Powerful men in suits calmly talk things over while memories of mushroom clouds and mass-murder stand in the back of the room like a silent muscleman. In the words of ethicist Germain Grisez, those who own these weapons have “already have committed nuclear extermination in their hearts, even if the buttons are never pressed.”

At this moment, children across the world are blown apart by flying killer robots because they’re too close to the wrong cell phone at the wrong time. This practice is funded by the taxes we are told “are the price we pay for a civilized society.” It is carried out by government, which we are told is “just the name we give to the things we do together.”

At this moment, the United States prides itself on being the most advanced nation in the world, while still performing ritual sacrifices. Men and women wait on death row to satisfy what remains of our primal instinct toward revenge. Many of them are even innocent.

At this moment, countless minor drug offenders are having their lives snuffed out early from guards and fellow prisoners. Those who don’t die often start to wish for death.

At this moment, police are being trained to always remember that “when you walk out of the car for any kind of stop, you must be mentally prepared to kill the citizen.”

Because anarchism is the battle of the individual against the State, it is the battle of life against death.

At this moment, queer youth face homelessness and suicide at dramatically higher rates. This is not a product of their sexuality, but of the heteronormative culture around them.

At this moment, assault and battery against those who are transgender goes on in broad daylight. For these individuals, existence itself is an act of bravery.

At this moment, police in the United States are murdering countless people of color, and those murders are going ignored. Those deaths are just one of many brutal reminders that white supremacy did not end with Jim Crow.

At this moment, violence against women remains pervasive. It is propped up by a patriarchal culture that blames survivors, leads perpetrators to believe they’re just doing what everyone does, and refuses to call rape by its name.

At this moment, the systematic privileging of capital over labor has so depleted the dignity of workers around the world that they are leaping off factories.

Because anarchism is the battle of the individual against domination, it is the battle of life against death.

All this may be obvious, but there is still another reason why anarchism is the battle of life against death.

Since aggression and domination are methods for using other people and their resources, they can never be the true source of creation. Roads, schools, and everything else built by the State are built by flesh and blood people who could just as easily build things worth having on their own. The resources used to build them came from taxation – in other words, stolen wealth, previously created by others.

All that the State does is re-direct these people and resources, away from whatever they would have been doing otherwise. This is not a benefit. Given the incentives and knowledge problems faced by States, the projects they build are more geared towards making themselves look necessary than actually serving the interests of the general public.

The interstate highway system, public schools, and whatever other large projects that government defenders point to, are not signs of life. They stand in place of whatever solutions free people working together through free action could have built on their own.

By preventing alternatives, these large State projects represent stagnation. They are giant, stillborn corpses of what could have been. Corpses of fresh flesh for the Carrion class, who always stand to profit from the fifty-eighth rate solutions we end up being given.

Even more fundamentally, both aggression and domination beat back the thing that makes us distinct from the dead. In so far as we are living, breathing human beings, we act according to our own will. Our choices are our own, and what we create are products of our own minds.

By falling under the control of someone else, that breath of life leaves us. We become instruments no more alive than the tools we ourselves work with.

Of course, because only life can create life, and only to the extent that people are free can any growth occur, we are never fully under the control of others. Nor could we be. Our Schrödinger society is a patchwork of periods where we live, die, and live again.

We spend our truly waking days in gardens among graveyards. Gardens that have either grown for the future harvests of our masters, or (more often) in everyday resistance to their demands.

It may not come soon, but unless we’re wiped out by enough of those 17,300 nuclear warheads, anarchy is inevitable. Because life self-replicates, while death stays silent and unmoving, a system that relies on death is a system that is unsustainable.

Our lives are our own to live. They do not require the permission of cops, bosses, or even our surrounding communities.

We are individualist anarchists because we are alive. We are individualist anarchists because we love our lives. We are individualist anarchists because we wish to live in the truly fullest sense.

Feed 44
Corporations versus the Market; or, Whip Conflation Now on Feed 44

C4SS Feed 44 presents “Corporations versus the Market; or, Whip Conflation Now” from the book Markets Not Capitalism, written by Roderick Long, read by Stephanie Murphy and edited by Nick Ford.

I don’t mean to suggest that Wal-Mart and similar firms owe their success solely to governmental privilege; genuine entrepreneurial talent has doubtless been involved as well. But given the enormous governmental contribution to that success, it’s doubtful that in the absence of government intervention such firms would be in anything like the position they are today.

In a free market, firms would be smaller and less hierarchical, more local and more numerous (and many would probably be employee-owned); prices would be lower and wages higher; and corporate power would be in shambles. Small wonder that big business, despite often paying lip service to free market ideals, tends to systematically oppose them in practice.

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Commentary
Justice is for Victims

The recent events surrounding Michael Brown’s death raise the topic of justice in modern society to a new place in public consciousness. Many have called for justice for Brown, and almost always this consists of calling for the indictment, prosecution, and punishment of Darren Wilson, the policeman who shot Brown. Would this be true justice for Michael Brown?

Justice is the virtue of giving each his or her due. As a person, as a human, as a members of various relationships, each person deserves some particular kind of treatment. Justice is thus, in the words of St. Thomas Aquinas, “a habit whereby a man renders to each one his due by a constant and perpetual will.” So justice is about the person with whom one interacts, their dignity and standing as who and what they are. Other virtues, like prudence or fortitude, are about the agent who wishes to display them. To be insufficiently brave is to feel too much fear, or to feel fear of an improper object, but justice is about other people.

This makes sense in libertarian theory. The non-aggression principle is not framed in terms of the violator. It is wrong to aggress against another person’s justly held property primarily because it harms the victim, not primarily because the gains therefrom are not real accomplishments (though this is the case). The right of self-ownership does not follow from the fact that others have no ability to control one’s will but from the fact that one has the inalienable ability to make decisions for oneself. Even the law of equal authority is fundamentally about the wrong done to someone when power is expressed over them.

Leftists recognize that justice is about victims, also. When explaining the problems in rampant bossism, the callousness inculcated in bosses is morally secondary to the vulnerability endemic to the employees’ position. Underprivileged groups’ stigmatization is a wrong committed by the privileged against the marginalized. Privilege is not about the privilege holder, it is about the unfairness of the social dynamic it forces onto the underprivileged.

Given how easy it is recognize in both paradigms that justice is about victims, why do people so often think justice is about punishing the criminal? Often, when protesters call for justice in the name of a victim, they call not for reparations or restitution, but for criminal prosecution of the perpetrator. Why does this attitude persist? Even libertarian theorists, most notably Murray Rothbard in The Ethics of Liberty, attempt to move from justice for victims, restitution, to criminal law, retribution.

For too long, the state has had a stranglehold on justice. Frederic Bastiat noted that when justice is perverted by the state, the people come to know nothing else but the state’s actions as “justice.” It is no surprise, then, that justice is thought to be some kind of persecution of those who do harm to others. The state uses justice as the banner under which it may take its looter’s share. By parading about as the “thin blue line” police become symbols of morality, even as they leave destroyed lives in their wake. Prisons are warehouses for the socially discomforting and pens for the downtrodden who would otherwise mar the cityscapes of the influential, not temples of justice, nor cages for social decay. The state and its agents have stolen justice from its citizens.

State interest in retributive, perpetrator-focused justice is natural. It makes the rightness of a choice dependent on the one performing the act against another. Taking property from another is theft, unless the state is levying a tax. Shooting another person without cause is murder, unless an “officer of the law” is holding the gun. The quasi-divine sanction of the state removes moral responsibility from one who would rightly be a criminal. The victim is of no importance under a state’s so-called justice system. The perpetrator is everything, and the state has the power to decide who the perpetrator is, criminal or agent of the law. This is the identifying feature of the state and the source of its influence. It claims the final right in deciding the legitimacy of a use of force. It holds itself up as the final arbiter. It decides who matters.

To have true justice the state’s model of punishment must not be the operating paradigm. Those who have been harmed by another, no matter who the other was, must be made whole again, and it is the responsibility of the damaging party to ensure that this is so. This cannot be done by focusing on the perpetrator. Only the victim’s status matters in evaluating whether justice has been done, and victims deserve better than the farce the state has conducted for centuries in the name of its own victims. They deserve justice.

Media Appearances
The Libertarian Angle: The Uber Insurgency

FFF president Jacob Hornberger and FFF vice president (and C4SS Senior Fellow) Sheldon Richman discuss the hot topics of the day. This week: Uber’s undermining the taxi monopoly.

Feed 44
The Libertarian Case Against Intellectual Property on Feed 44

C4SS Feed 44 presents “The Libertarian Case Against Intellectual Property” from the book Markets Not Capitalism, written by Roderick Long, read by Stephanie Murphy and edited by Nick Ford.

Some will say that such rights are needed in order to give artists and inventors the financial incentive to create. But most of the great innovators in history operated without benefit of copyright laws. Indeed, sufficiently stringent copyright laws would have made their achievements impossible: Great playwrights like Euripides and Shakespeare never wrote an original plot in their lives; their masterpieces are all adaptations and improvements of stories written by others. Many of our greatest composers, like Bach, Tchaikovsky, and Ives, incorporated into their work the compositions of others. Such appropriation has long been an integral part of legitimate artistic freedom.

Is it credible that authors will not be motivated to write unless they are given copyright protection? Not very. Consider the hundreds of thousands of articles uploaded onto the Internet by their authors everyday, available to anyone in the world for free.

Is it credible that publishers will not bother to publish uncopyrighted works, for fear that a rival publisher will break in and ruin their monopoly? Not very. Nearly all works written before 1900 are in the public domain, yet pre-1900 works are still published, and still sell.

Is it credible that authors, in a world without copyrights, will be deprived of remuneration for their work? Again, not likely. In the 19th century, British authors had no copyright protection under American law, yet they received royalties from American publishers nonetheless.

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Stigmergy - C4SS Blog
Plymouth Stock

The talking point popular among right-leaning libertarians that the Plymouth colony is an example of the failure of the commons has been dealt with on C4SS. But it takes a list to make clear just how often the same piece has been rewritten:

  1. Tom Bethell, “How Private Property Saved the Pilgrims”, the Hoover Institution’s Hoover Digest
  2. Jerry Bowyer, “Lessons From A Capitalist Thanksgiving”, Forbes
  3. Meredith Bragg and Nick Gillespie, “The Pilgrims and Property Rights”, Reason
  4. Jim Cox, “Celebrating Individualist Private Property—Based Production Day”, the Ludwig von Mises Insitute’s LewRockwell.com
  5. Thomas J. DiLorenzo, “Giving Thanks for Private Property”, LewRockwell.com
  6. Richard Ebeling, Thanksgiving: Celebrating the Birth of Free Enterprise in America”, Epic Times
  7. Gary M. Galles, “Property and the First Thanksgiving”, the Ludwig von Mises Insitute’s Mises Daily
  8. Anthony Gregory, “Giving Thanks to the Market”, the Independent Institute’s The Beacon
  9. Daniel Griswold, “How Capitalism Saved the Pilgrims”, the Cato Institute’s Cato at Liberty
  10. Henry Hazlitt, “Private Enterprise Regained” (PDF), the Foundation for Economic Education’s The Freeman (In his editorial comments to the 2004 issue, C4SS’s own Sheldon Richman concurred.)
  11. Kathryn Hickok. “What Governor Bradford Learned at Plymouth’s First Thanksgiving”, Cascade Policy Institute
  12. Aloysius Hogan , “Thanksgiving and Markets“, Competitive Enterprise Institute
  13. Jacob G. Hornberger, “Thanksgiving, Socialism, and the Free Market”, LewRockwell.com
  14. Richard J. Maybury, “The Great Thanksgiving Hoax”, Mises Daily
  15. Benjamin W. Powell, “The Pilgrims’ Real Thanksgiving Lesson”, the Independent Institute
  16. Sartell Prentice, Jr., “Our First Thanksgiving”, The Freeman (and summarized succinctly in an official tweet)
  17. Howard Rich, “A Thanksgiving Lesson”, Americans for Limited Government’s NetRightDaily
  18. Murray N. Rothbard, “What Really Happened at Plymouth”, Mises Daily, excerpted from Rothbard’s book Conceived In Liberty
  19. Byron Schlomach, “Giving Thanks for Lessons Learned”, Goldwater Institute
  20. Paul Schmidt, “The Real Story Behind Thanksgiving”, the Advocates for Self-Government’s The Liberator Online
  21. John Stossel, “The Tragedy of the Commons” (2007), “Happy Starvation Day” (2010), “Thankful for Property” (2013) and “Thanks, Property Rights!” (2014), Creators Syndicate
  22. Alex Tabarrok, “A Thanksgiving Lesson”, Marginal Revolution
  23. Kim Weissman, “The Plymouth Experiment”, Congress Action
  24. “The Real Thanksgiving Story”, webpage with unidentified author on the website of the Foundation for Economic Education (as well as a prominent section in founder Leonard Read’s famous speech “The Essence of Americanism”).

It should be noted that some of the pieces, unlike the one analyzed in the linked C4SS piece, do mention that Plymouth’s economics were imposed by it being a corporation, but none draw a parallel to the modern corporation’s not escaping the same problems. (Prentice’s remark that “Each time I produce less, in my work, than enough to earn a profit for my employer, I am stealing from someone else” gets it even more backward.)

Compare with the take on Plymouth of single-taxers like Fred Foldvary. The elision of the otherwise eagerly-cited account by William Bradford’s noting that his assigning colonists private land was “only for present use (but made no devission for inheritance)” has long been one of their points of contention with the mainstream libertarian movement.

Feed 44
Victims of Abortion Criminalization on Feed 44

C4SS Feed 44 presents Valdenor Júnior‘s “Victims of Abortion Criminalization” read by Christopher B. King and edited by Nick Ford.

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.

Feed 44:

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Feed 44
Challenging the Motives Behind War on Feed 44

C4SS Feed 44 presents Chad Nelson‘s “Challenging the Motives Behind War” read by Christopher B. King and edited by Nick Ford.

But in war, all the war-making murderer needs is a place where he or she claims bad people exist. To hell with other details or circumstances. The rest of the war-making murderer’s conduct gets blanket immunity so long as that low threshold requirement is met. Most of the time even that part can later be found false or mistaken. The actual execution of war never matters. Its implementation always ends up being reckless, depraved, and of such a nature that even a toddler would recognize it as guaranteed to lead to the murder of innocents. Yet presidents and congressman always get away with behavior that would land any ordinary person behind bars, probably on death row.

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Spanish, Stateless Embassies
Informe del coordinador de medios hispanos, noviembre de 2014

Durante el mes de noviembre traduje al español “Cómo la Ley de Tierras mantuvo el sometimiento de los negros en Brasil” de Eduardo Lopes, “Secesionismo brasileño: Sao Paulo contra el Noreste” de Valdenor Júnior, “Sorpresa: La guerra contra las drogas no tiene nada que ver con las drogas” e “Y yo que pensaba que el monopolio era la esencia de la ‘propiedad intelectual’“, ambos de Kevin Carson.

Como siempre, aprovecho la oportunidad para recordarte lo importante que es tu apoyo económico para hacer lo que hacemos en C4SS: reflexionar seriamente sobre la idea de una sociedad organizada en base a la cooperación voluntaria, y difundir esa idea con el objetivo de inspirar la acción que la haga realidad. ¡Por favor contribuye hoy con una donación de 5 dólares!

¡Salud y Libertad!

Spanish Media Coordinator Report, November 2014

During November I translated into Spanish “How the Law of Lands Kept Black People in Submission in Brazil” by Eduardo Lopes, “Brazilian Secessionism: Sao Paulo Against the Northeast” by Valdenor Júnior, “Surprise: The Drug War Isn’t About Drugs,” and “I Thought Monopoly Was the Whole Point of ‘Intellectual Property’,” both by Kevin Carson.

As always, I want to seize the opportunity to remind you about how important your economic support is for us to keep doing what we do at C4SS: to keep reflecting upon and promoting the idea of a society based on voluntary cooperation, and inspiring an increasing number of people to take action aimed at turning that idea into a reality. Please donate $5 today!

Salud y libertad!

Commentary
The Inherent Flaw of the Criminal Justice System

The grand jury proceedings for Michael Brown’s killer, Darren Wilson, show us just how fictional the United States government’s system of checks and balances is. Unfortunately, the only ones who appear to be pointing this out are the protesters on the ground in Missouri — that is when they’re lucky enough to secure two-minute- interviews on the nightly news programs.

It seems logical: how could a state prosecutor possibly carry out a truly adversarial criminal prosecution of one of his closest allies in the state criminal justice system — a police officer? The symbiotic relationship between the prosecutor’s office and the police department is clear. Without arrests, the prosecutor has no criminal charges to press. Without a prosecutor to pursue the legal case against the alleged criminal, the police officer’s work is all for nought. The two offices work closely together, almost always collaborating in criminal matters. They have mutual interests, the one’s success depending largely on the success of the other.

This close working relationship between prosecutor and police officer is not viewed as controversial in most cases. People generally understand that police officers and prosecutors are a team — much like two members at different points in a factory assembly line. But in a prosecution like that of Darren Wilson, the criminal defendant is the police officer. What prosecutor, who depends upon a good working relationship with his local police department, wants to alienate the department by zealously prosecuting one of its members? It’s certainly possible, but one would have to think that such rebel prosecutors are few and far between.

The protesters who utter such concerns about the validity of a state prosecution of a police officer have their finger on an issue that market anarchists have long recognized. Government checks and balances are a farce. In For a New Liberty, Murray Rothbard notes that allegedly “separate” branches of government are just that — separate branches of the same government. A well-functioning government depends upon the mutual success of all branches. They are not in competition with one another, despite occasionally engaging in turf wars which might create the appearance that they are. To think that one government branch, bureau or department would carry out a truly oppositional battle against another is to ignore common sense.

Further compounding the backwardness of the state criminal justice system, the prosecutor carries out a legal case against the alleged criminal, not on behalf of the victim, but instead, on behalf of “the people.” These unidentified “people” are presented as the aggrieved party in a state criminal prosecution, but again, common sense leads us to question the wisdom of this setup. The real victim in Michael Brown’s case was clearly Michael Brown. In all crimes, it is the actual victim who ought to be carrying out the prosecution of the criminal. The victim alone is the interested party in the matter. In Michael Brown’s case, had Brown’s surviving family members had a choice, a state prosecutor would likely have been the last attorney they would have selected to represent them in the courtroom.

Michael Brown’s killing, indeed all police killings of citizens, serve to highlight some of the enormous procedural flaws inherent within the American criminal justice system. It is skewed in favor of the state from the get-go.

Translations for this article:

Portuguese, Stateless Embassies
Leninismo corporativo

No dia 9 de setembro, Dilma Rousseff, em sua campanha pela reeleição, afirmava que a concorrente Marina Silva pretendia “entregar aos banqueiros” a condução da economia brasileira. O blefe eleitoral de Dilma presumia que os eleitores acreditassem que os banqueiros não sejam uma classe capaz de ditar os rumos da política econômica atual do governo. Nem Dilma acredita nessa lorota: pouco mais de dois meses depois, com mais quatro anos de governo já garantidos, Joaquim Levy foi anunciado como o novo nome da Fazenda. Levy é diretor do Bradesco e trabalhou no FMI durante os anos 1990. O mesmo FMI que, segundo a propaganda política de Dilma, voltaria a controlar o país no caso de uma vitória de Aécio Neves.

Não satisfeita, Dilma conduzirá Armando Monteiro ao Ministério do Desenvolvimento. Monteiro é nome forte entre os sindicatos patronais: presidiu a Confederação Nacional da Indústria (CNI) e a Federação das Indústrias do Estado de Pernambuco (FIEPE). Durante sua campanha fracassada para o governo de Pernambuco em 2014, Monteiro reiteradamente lamentava a falta de uma “política industrial” consistente no estado.

Kátia Abreu, ex-PFL/DEM, pecuarista, líder da bancada ruralista no Senado, presidente da Confederação Nacional da Agricultura, é quem deve assumir o Ministério da Agricultura. Kátia Abreu fazia parte da oposição nominal ao governo do PT durante a administração de Lula. Durante o governo Dilma, gradualmente se aproximou do governo, inicialmente interessada em ditar os rumos da nova política portuária do governo — ou seja, subsidiar os portos para o escoamento da produção agrícola do agronegócio.

A indicação dos três para o governo Dilma mostra que a falta de escrúpulos do governo petista não é preocupante porque levará à implantação de alguma forma de socialismo burocrático, como temem críticos conservadores. Na verdade, a falta de escrúpulos do PT é problemática porque o partido já está perfeitamente alojado dentro da estrutura de poder do estado e não pretende quebrar o equilíbrio dessa estrutura. E, assim como o tzar e a aristocracia russa não permitiam a construção de novas ferrovias no império, preocupados que uma nova distribuição de poder econômico pudesse minar seu poder político, partidos tão incrustados dentro da máquina estatal quanto o PT não pretendem fazer mudanças radicais numa estrutura política que os beneficia.

Joaquim Levy, Armando Monteiro e Kátia Abreu se chocam frontalmente com a ideologia nominalmente defendida pelo Partido dos Trabalhadores — não só por sua militância, mais radical, mas também pelo núcleo petista. Representam bancos, a indústria e o agronegócio. Seus interessem particulares simbióticos aos do estado corporativo estão em clara oposição aos “trabalhadores” que o PT carrega em seu nome. Mas esses nomes não se chocam com o objetivo mais amplo de autopreservação do próprio poder através da manutenção da estrutura social vigente, da distribuição de poder econômico e a consequente perpetuação do poder político nos mesmos nódulos. Assim, a presença de lideranças setoriais no governo, como Armando Monteiro e Kátia Abreu, não são surpreendentes: são nada menos do que o esperado, dados os incentivos estruturais.

O estado, afinal, é um jogo de ricos. A retórica do punho em riste e os comerciais em vermelho na TV podem passar a impressão de que sua natureza muda: na verdade, é sempre a mesma. Se seremos bolivarianos, caudilhistas, varguistas ou peronistas, depende do marketing mais em voga no momento dentro da América Latina. Como Hugo Chávez e Nicolás Maduro são uma continuação do sistema oligárquico venezuelano, o PT de Lula e Dilma é uma continuação do sistema oligárquico brasileiro.

Karl Marx observou que o estado era apenas o balcão de negócios da burguesia e, nesse ponto, o petismo é a expressão máxima do marxismo: seus 12 anos de domínio da política nacional são caracterizados pelo relacionamento próximo com a política corporativa “burguesa”. O que, apesar das percepções generalizadas e da polarização cultural durante as eleições, não é uma ruptura; como afirmava Raymundo Faoro, no Brasil sempre vigorou um “capitalismo politicamente orientado”, direcionado e redirecionado de acordo com os desejos e as percepções do “estamento burocrático” que controla o estado.

Há um sentido, porém, em que o PT permanece distintamente leninista: sua cúpula ainda se julga uma vanguarda revolucionária e mistura o sucesso de seu partido com o sucesso nacional. Ainda existe um campo de força militante que defende o partido de críticas externas: as únicas críticas válidas ao PT são as feitas pela própria militância. Para a ideologia fundante do PT, como a de todos os partidos leninistas, estipula que se o PT vai bem, o país vai bem, e a revolução está em curso. Talvez seja verdade. Afinal, entre o capitalismo burocrático brasileiro e o centralismo burocrático soviético não há um abismo tão enorme.

Stigmergy - C4SS Blog, Supporter Updates, The State of the Center:
Director’s Report: November 2014

We are nearing the end of the year and November was another fantastic month for the Center for a Stateless Society. We were honored to be able to publish a Portuguese translation of Kevin Carson’s The Iron Fist Behind the Invisible Hand and included a brand new introduction, by Carson, just for our Portuguese speaking readers. Our Portuguese speaking writers and translators are amazing and our growing presence in Brazil is humbling. Our Brazilian fans are the most active and engaged part of our social media outreach. Our C4SS Portuguese facebook “like” page has already reached 3,000 likes, up from 2,000, in only two months. At this rate of growth, I wouldn’t be surprised if Centro por uma Sociedade Sem Estado eclipses our C4SS English facebook counterpart in traffic and support by 2017.

All of this growth and expansion needs your help. Our writers and translators need the information and support that your donations provide. We at C4SS want the resilience and information that comes from a swarm of microdonations from many, many people. A small monthly donation will allow us to provide even more left-market anarchist content to our brothers and sisters in Central and South America. There is a whole galaxy out there that hasn’t, yet, heard of C4SS and we are committed, with your help, to remedying this problem.

If C4SS, as an organization and an idea, is something you like having around or would like to see do more things (like funding more studies, publishing more books, helping with travel expenses for writers to speak at events, updating the youtube graphics, etc), then, please, donate $5 today.

What will $5 a month get you from C4SS? Well let’s see,

For the month of November, C4SS published:

21 Commentaries,
Features,
1 Study,
Weekly Abolitionists,
1 Missing Comma,
Weekly Libertarian Leftist Reviews,
2 Blog posts,
Reviews, and
16 C4SS Media uploads to the C4SS youtube channel.

And, thanks to the dedication of our Media Coordinators and translators, C4SS translated and published:

Italian translations,
Spanish translations,
Portuguese translations

Fellows on Patreon

Kevin Carson and Thomas Knapp have both popped up on the creator supporting site Patreon. Patreon allows individual to directly support their favorite creators, or in this case, left-libertarian writers. You can pledge any amount that fits your budget or enjoyment of their work, and, for certain pledged amounts, they offer bonuses.

C4SS Study: Power and Property

C4SS Fellow, Grant Mincy, has complete the first of two full length studies for C4SS on the topics of power, property, commons governance and ecology. The first, Power and Property: A Corollary, takes us through a sketch of how property and power share a mutually determining relationship that can either liberate or destroy us. He then gives a history of the people, institutions, flora, fauna and biome of the Appalachian Mountains; using the setting as a backdrop for describing and explaining the interconnected relationship between power and property.

When thinking of Appalachia, I am amazed by the sheer amount of water in the region. Imagine a drop of water falling from the sky over the rolling mountain ecosystem. As it plummets towards the Earth, a vast green valley and ridge awaits it. The water may land on a mountaintop, perhaps on the limbs of a great Eastern Hemlock, only to join with countless other molecules and make its way to the topsoil. The water would either provide nutrients to the local plant community or make its way into the ground where millions of microbes and bacteria await to naturally filter the precious resource. Water could escape to fresh mountain springs, to be lapped up by a number of animals or perhaps travel further still — until a great turn in the rocky slope takes it to the beginnings of a trickling stream. Here, the water will travel along the river continuum, passing vast aquatic communities, providing habitat for some of the regions incredible, endemic biodiversity. The water will carve and erode ancient rock, just to lay the sediments that will one day tell future travelers about our unique place in history. Water is nourishment, and it is incredibly important to this regions ecology.

***

In the final analysis, any individual or institution with a claim to property wields power. When the libertarian examines property rights, they must consider systems of power, domination, enclosure and assimilation. If one is to mix labor with land, the individual(s) hold dominion over it. A claim to property is a claim to power, but where should such power lie? If we wish for a society rooted in liberty, then there exist a necessary reclaiming of the commons. Full commitment to liberty demands both the individual and the collective.

Kevin Carson has just turned in his latest study, his eighteenth study for C4SS, surveying the Kropotkinian anarchism of Colin Ward. We expect to publish this study by the end of December.

The Communism of Everyday Life

We were finally able to publish Kevin Carson’s anticipated review of David Graeber’s Debt: The First 5,000 Years this month. It complements nicely last month’s Debt… review, Debt: The Possibilities Ignored, by William Gillis.

David Graeber is one of the social theorists, along with Pyotr Kropotkin, James C. Scott, Elinor Ostrom and Colin Ward, that offers invaluable insights into how a stateless society is likely to look and feel. Graeber also offers us important historical and analytical tools for identifying weak points in the state’s hold over our lives and drawing attention to those existing aspects of our lives that offer a bulwark against the state and possibilities for expanding liberty. As Kevin Carson summarizes:

If we look at things in another few decades, I think, I think we will see a world in which surviving states, corporations and other hierarchical institutions are much weaker and much smaller, the major portion of social life will be coordinated by self-organized, horizontal institutions like local markets, p2p networks and social commons, and average people have a degree of control over the circumstances of their daily lives unprecedented since the hunter-gather era or the pre-state agrarian village.

Graeber’s book, and the view of human nature presented in it, is a tribute to the fact that — in the words of the Inuit hunter’s declaration — we are human; and because we are human we help each other. We have done this since our hunter-gather origins, long before the rise of states, and states — despite their pretensions of the contrary — have acted largely to suppress this human tendency or subvert it, in the interest of making us easier for one parasitic ruling class after another to exploit.

Jester’s for the Warfare State

Ryan Calhoun‘s article, Jon Stewart, Jester for the Warfare State, struck a chord, positively and negatively, with audiences that see him as an important critique against the absurdity of state power and those that see him as running interference for the status quo against radical levelling alternatives to the state altogether.

Stewart is a Fool. He will apologize to the King and his Court for disrespecting their most holy of political processes and go back to smashing pies in people’s faces as if that makes him different. He is in reality an integral part of the mechanism which maintains the legitimacy of the warfare state. His opinions differ in only boring, trivial minutia from your average Neocon. He must apologize because he realizes he doesn’t just mock the system but himself. He will never have to apologize for his comments on the draft. He will never have to apologize for his worship of Harry Truman. Frankly, as a fan of comedy and honesty, I wouldn’t want him to. Stewart has his beliefs and I want him to be open about them. I want to know who the warmongers are and who the fools are. I know now, like I never knew before, that he is a jester for murderers. Analysis of his comedy above that level is an insult to Carlin and to every revolutionary mind that made American comedy more than just a late night TV gag.

Privatization as a Means for Disaster Capitalism

Kevin Carson’s Detroit, Disaster Capitalism and the Enclosure of the Water Commons offers us a powerful look at the false promises of “privatizing” our way towards liberty. He summarizes the “privatization cycle” as a means for Disaster Capitalists to subsidize and expand modern day enclosures of common pool resources.

The typical “privatization cycle” occurs as follows:

First, a basic infrastructure is created at taxpayer expense, either funded directly by taxpayer revenues or by bonds that will be repaid by the taxpayers. When it’s a country outside the US — especially a Third World country — foreign aid or World Bank loans may also help fund the project.

The infrastructure’s main purpose is usually to provide below-cost water or electric utilities, transportation, etc., to big business interests. In the Third World, that means foreign aid and World Bank loans to build the local power, water and transportation infrastructure needed to make Western capital investments (like offshored production) profitable. In California, the whole corporate agribusiness sector depends on massively subsidized water from government-funded dams. And as we will see below, large-scale business and industrial water consumers in Detroit have received preferential treatment like forbearance on tens of thousands of dollars in past-due water bills, while ordinary household ratepayers in poor neighborhoods are treated without mercy.

Second, Disaster Capitalists (to use Naomi Klein’s term) seize on opportunities presented by US-sponsored coups (like Pinochet and Yeltsin), economic meltdowns (the European periphery and Detroit) and military regime change (the US invasion of Iraq) to coerce governments into selling off that debt-financed infrastructure to global capital. And the Disaster Capitalist toolkit includes using such debt (either to bondholders or to foreign lenders), and fiscal insolvency from debt, in exactly the same way as debt peonage or debt to a company store — to blackmail government entities into “privatizing” their infrastructure to “private” (but politically connected) corporations or to domestic kleptocrats. The purchase price is a sweetheart deal, pennies on the dollar, because of the purchasing corporations’ insider ties to the political authorities selling off the goods.

Third, governments frequently spend more in capital investments to make the “privatized” infrastructure salable than they realize from the sale of it.

Fourth, the first item on the agenda of the corporation acquiring the newly “privatized” infrastructure is typically asset-stripping — jacking up rates, using the revenues as a cash cow, and simultaneously starving it of needed maintenance expenditures. The asset-stripping frequently yields more in returns, in a short time, than the company paid for the infrastructure.

And fifth — as Nicholas Hildyard pointed out in “The Myth of the Minimalist State: Free Market Ambiguities” (Corner House Briefing 05, March 1998) — far from operating as a “free market” actor, the newly “privatized” utility or other infrastructure usually operates within a web of state subsidies and protections that more or less guarantee it a profit.

The Production of Uncertainty

Grant Mincy describes the terrifying process of community disempowerment and manufactured consent through the dual monocropping effects of uncertainty and narrative control in his On the Horizon: Quiescence and the Production of Uncertainty.

Quiescence is often used to portray the legitimacy of systems of power and domination. The state seeks social and economic stability and utilizes power to ensure such stability. Because of this, systems of power and domination are maintained not because of their legitimacy, but because of quiescence itself. This is the very nature of power: Maintain the existing order by further centralization.

***

The tools of uncertainty manufacture consent. From disasters such as the TVA ash spill, the BP Horizon incident, or any industrial disaster, the public arena is dismissed while government/industry scientists, state agencies and the corporate sector dominate the discussion. This allows systems of power and domination, as explained by Button, to both define and control the distribution and interpretation of knowledge, while community members are made to feel as if they are arbitrators of uncertainty. Furthermore, Sociologist Max Weber notes that power systems wish to increase the superiority of the professionally informed by keeping knowledge and intention a secret. This allows the elite to hide knowledge and keep their actions protected from criticism. The control of the discussion governs what is understood about disasters — manufactured uncertainty produces quiescence.

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ALL the best!

Media Appearances
Cory Massimino on Politics For People Who Hate Politics

C4SS Fellow Cory Massimino participates in Lucy Steigerwald’s show Politics For People Who Hate Politics. C4SS Fellow Ryan Calhoun, also, gets an honorable mention.

A libertarian podcast where ranting is optional, and smashing the state is mandatory.

Our enthusiastic, liberty-loving panel discussed President Obama’s immigration order and the dangers of executive power — even when it’s doing something we like. We then had a long talk about the idea of rape culture — going off of Cory Massimino’s new, controversial piece that cites it as an example of spontaneous order. There were a few tangents about popes, and what the state really consists of, and whether yelling at Meter Maids is good for liberty. We concluded with Jeff Tucker’s harsh words about fancy wine.

Commentary
State Justice Failed Michael Brown. People’s Justice is Just Getting Started.

More than three months after Darren Wilson executed Michael Brown in broad daylight in Ferguson, Missouri, the grand jury’s decision is in. No state prosecution, no justice from the state’s court system, for his crime. Wilson will never be tried, let alone convicted. But in the real justice system, this is not the end for Wilson — it’s only the beginning.

We already know the state’s “justice” system is stacked in favor of cops, who enjoy immunity from ordinary standards of right and wrong. Juries are selected for credulous acceptance of police and prosecutorial claims. If police in pursuit of a non-violent offender kill innocent bystanders, the suspect is held criminally liable. If a cop gets bloody knuckles from beating an unconscious victim, “assault and battery” are added to the long list of charges flung at the accused to blackmail her into a plea deal. A cop who says “I felt my life was in danger” receives the benefit of doubt — whether for shooting a family’s chihuahua in front of the children, or an unarmed teenager in the back. If someone is beaten to death for “resisting arrest” while in a diabetic coma or an epileptic seizure, or “committing suicide” with hands cuffed behind his back, cops still get that benefit of doubt.

So we already knew an indictment was unlikely. Any change to lawless, killer police culture will come from outside, not within, the system.

The criminal justice system has always protected cops from justice. Until recently, there was no publicly available counter-narrative outside radical underground newspapers and Indymedia. Things began to change with the video footage of Rodney King, curled into a fetal position, kicked and bludgeoned by half a dozen cops. But given the expensive and cumbersome nature of camcorders and the broadcast media’s gatekeeping role, real change awaited cheap, ubiquitous, easily concealed video recording capability and independent means of reaching the public.

With near-universal smart phone ownership and the easy streaming of video to the Web, that day has come. Challenges to the official police framing of events with compelling counter-narratives came into their own with the Occupy movement. Thanks to YouTube and streaming video links of police violence in Zuccotti Park, Oakland, Tulsa and elsewhere, it was easy to prove that police accounts were flat-out lies.

The consequences for cops who draw public attention due to their extreme levels of brutality, in this new age of citizen journalism, is instructive. The people are more than happy to administer justice when the state’s courts refuse to. Despite his release from prison, Johannes Mehserle — the murderer of Oscar Grant in Oakland — is regularly recognized and ostracized, sometimes leaving public establishments in shame when noticed by the decent people around him. Lt. John Pike, infamous for pepper spraying peaceful UC Davis students as they sat quietly on the ground, wound up retiring on disability with a nervous breakdown from the public hostility he experienced daily.

As I wrote of Pike in 2011, Wilson will probably spend the rest of his life afraid to leave his house. He’s hardly begun to grasp the hell the rest of his life is going to be. His phone number, email address and street address soon will be (if they aren’t already) widely publicized. Even if he isn’t discharged from the Ferguson police force, whenever he encounters a citizen in the course of his duties he’ll wonder if that’s a sneer of contempt or just his imagination. Every time he deals with a server or cashier, or meets anyone new, he’ll see that brief look of recognition followed by a frozen mask of politely suppressed revulsion. He can run, but he can’t hide.

God told Cain, “The voice of thy brother’s blood crieth unto me from the ground,” sentencing him to live as “a fugitive and a vagabond … in the earth.” Because Cain feared the vengeance of outraged humanity, “the LORD set a mark upon Cain, lest any finding him should kill him.”

Darren Wilson bears the mark of Cain. The state’s own hired killers skate through the state’s “justice” system. But the people’s justice system — our eyes, video, doxxing, ostracism and shaming — can never be evaded.

Translations for this article:

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