Stigmergy - C4SS Blog
Call For Help For Elizabeth Sciabarra (Ms. Ski)

This is the kind of appeal that the family of Elizabeth Sciabarra (Ms. Ski to her students) never wanted to post. But we are facing some very difficult realities. My sister became seriously ill and nearly died in November 2020, which was followed by extensive spinal surgery in mid-March 2021. We nearly lost her again in mid-October 2021. Since that time, she has been receiving in-home hospice. As her devoted brother, I have been her primary caregiver—despite dealing with my own lifelong medical issues. As my own health has been compromised over these many months, we have been compelled to turn to health aides to assist with my sister’s in-home care.

My sister brings in a pension from her many years of service as an educator in the New York City public school system. She also brings in a Social Security retirement check. Given the state of American healthcare, she is in the unenviable position of being in that great “middle” ground where so many others find themselves—not “wealthy” enough to cover all her medical expenses; too “wealthy” to qualify for Medicaid. As a woman who has worked for over fifty years, and paid millions of dollars in taxes to local, state, and federal governments, she qualifies for a single Medicare home health aide, 4 hours a day, 5 days a week, though she needs 24/7 care.

Having maxed-out some assistance from the Council of Supervisors and Administrators for both the 2021 and 2022 calendar years, she is spending, on average, approximately $15,000 a month on aides and other non-insured medical supplies—more than she earns with her pension and Social Security combined. She has sold her car, exhausted her savings, and cashed-in retirement accounts—paying taxes on that too. Complete financial collapse can be avoided if my sister is placed in a Medicare-insured inpatient hospice, which would constitute a dramatic change to her quality of life. She wanted to remain at home, but without the financial capacity to do so, she will be compelled to make a decision that will break all our hearts. And hers most of all. Out of personal embarrassment and a sense of pride, she never wanted to make an appeal such as this. But after being in-and-out of hospitals and medical facilities for 17 months, even she realizes that this situation is financially unsustainable, threatening her ability to pay for even the basic necessities of life … food, clothing, and shelter.

We appreciate anything anyone can offer; we have no hope of paying anyone back. We only hope that a woman who, as an educator, devoted her life to helping thousands upon thousands of children and young adults, can raise enough funds that would allow her a level of dignity moving forward—despite the serious health challenges she continues to face every hour of every day.

Sincerely,

Chris Matthew Sciabarra (on behalf of my sister)

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Stateless Embassies, Turkish
Devlet Kapitalizmini Düşünmek

Okumak üzere olduğunuz makale, Alex Aragona tarafından kaleme alınmış. 21 Haziran 2021 tarihinde “Imagining State-Capitalism” başlığı altında yayınlanmıştır.

Tüm ideolojik konumlardan insanlar, Batı’da gerçekten serbest piyasalarla ya da ona yakın herhangi bir şeyle yaşamadığımız konusunda hemfikir olacaklardır. “Kapitalist” toplumlar veya “piyasalar” tarafından yönlendirildiği düşünülen toplumlar, aslında, sanayi ve ekonomik faaliyet sektörlerinin ya açıkça planlandığı ve devlet tarafından yönlendirildiği ya da en azından devlet tarafından yol gösterildiği ve korunduğu karma ekonomilerdir– başka bir deyişle, bu sistemleri devlet kapitalizmi olarak görmek daha doğru olacaktır.

Yine de serbest piyasa savunucuları, modern devlet kapitalizminin statükosuna yönelik güçlü eleştirilerden yoksun oldukları için diğerlerini (yine serbest piyasa savunucusu olduğunu iddia edenler) eleştirdiklerinde, konuşmada genellikle bir sürtüşme vardır ve sonuca varılamayan bir eşik gelmektedir. Sözde “piyasa yanlısı” kapitalist savunucular, elbette kusurlu bir dünyada yaşadığımızı söyleyecektir. Ancak hükümetin ve mega şirketler gibi diğer güç merkezlerinin nihayetinde kasıtlı sosyal ve ekonomik politikalar ve kararlar yoluyla ekonomileri “yönlendirdiği” veya “yol gösterdiği” fikri doğru değil gibi davranırlar. Bu, diğer sistemlerde ve toplumlarda, özellikle de jeopolitik rakiplerimizin sistemlerinde olduğunu anlamamız gereken şeydir. Kendini kapitalist ilan eden bazı kişilerin dikkat çekebileceği en ileri kötülük, belirli yolsuzlukları, yanlış uygulama veya devlet müdahalesi durumlarını, makul bir piyasa sisteminde sorun yaratan engeller ve kesintiler olarak göstermektir.

Bazılarının, mevcut devlet-kapitalist düzenin, adaletsizlikler üreten yollarda piyasa ilkelerini radikal bir şekilde ihlal ettiği fikrine kafa yormamaları, bazen kafalarının basmasından bazen ise gerçeği görmeyi direkt olarak reddetmelerindendir- tabii her zaman değil. Bu çoğu kez, fikri ve sonucu ortaya atanların olayı anlatma biçimlerinin başarısızlığıdır.

Sorun önce buzdağının görünen kısmı sonra görünmeyen kısmı ile ilgilenme yaklaşımından doğar. Örneğin, radikal piyasa anarşistleri, devlet yatırımı ve planlaması, kurumsal kayırmacılık veya siyasi alandan büyük ölçekli müdahale örnekleri hakkında gözlemler yapacaklardır. Daha sonra bunun üzerine başka siyasi fikirleri yapıştırmaya başlarlar ve dinleyicilerine tüm sistem ve büyük resim hakkında sonuçlar çıkarmak için kullanabilecekleri bir dünya resmi oluşturmaya çalışırlar. Bu yaklaşımı kullanan insanlar, devlet kapitalizmini eleştirmenin belirli negatif örnekleri ortaya atmaktan daha fazlası olduğunu bilirler, ancak bunun, yaşadığımız ekonomik ve sosyal sistemleri yönlendiren konsantre devlet ve kurumsal iktidarın gerçekleri hakkında daha geniş bir noktayı tartışmaya başlamak için iyi bir yer olduğunu düşünüyorlar.

Bununla birlikte, içinde yaşadığımız ekonomik sistemlerin büyük ölçüde piyasaya dayalı olduğuna inanan birçok kişi olduğundan, bu yol olabilecek en kötü yaklaşım olabilir. Burada belirli yolsuzluk, görevi kötüye kullanma veya devletin yetkisini aşma örneklerini gündeme getirmek, bazılarının kafalarının doğru kabul ettiği temel varsayımları değiştirmeyecektir. Şu veya bu durumda yapılan gözlemler ve noktalarla aynı fikirde olacaklar, ancak onlardan büyük resim hakkında farklı sonuçlar çıkaracaklar. Bu yaklaşımla olayı anlatan piyasacılarla aynı şeylere ulaşmayacaklar.

Birinin devlet kapitalizminin gerçeklerini anlamasına yardımcı olmanın daha verimli bir yolu (ve bu arada, kendinizi disiplinli ve keskin tutmanıza yardım edecek bir yol) aşağıdan yukarıya gitmektir. Hayali bir devlet-kapitalist toplumun nasıl görüneceğine dair ilk ilkelerden başlayın ve oradan inşa edin. Başka bir deyişle, devlet kapitalisti bir düzenin temel ilkelerinin nasıl görüneceğini hayal edersek, yaşadığımız dünyada bu tür eğilimlerin ve düzenlerin kendilerini nasıl tezahür ettirdiklerini görebiliriz. Bu noktada, mevcut kapitalist düzenin savunucuları ve apolojistleri için sorulması gereken soru, dünyanın serbest piyasa fikriyle mi yoksa devlet kapitalizmi ve anlatılan özellikleriyle mi işlediği olacaktır.

Peki bu yaklaşımla anlatmaya ilk nereden başlamalı? Prensipte bir devlet kapitalizmi dünyası hakkında söylenebilecek pek çok şey var, ancak iki ana direğini inceleyelim: büyük ölçüde devlet rolü, yatırım ve ekonominin devlet tarafından rehberliği ve belirli özel aktörler ve kuruluşlar için korumaların ve ayrıcalıkların yaratılması ve sürdürülmesi.

Devlet, arada kendini gösteren bir hakem mi yoksa aktif oyuncu mu?

Zihnimizde “ideal” devlet-kapitalist toplumu yaratıyorsak, dümendekilerin mutlak en iyi niyetlerini gerçekleştireceğini varsayacağımız bir toplum bile olabilir, merkezi bir siyasi otoritenin üretim araçları, mülk vb. bağlamında özel mülkiyet alanıyla nasıl bir arada var olacağını anlamamız gerekir.

Bir devlet, kapitalist bir topluma derece derece müdahil olabilir. Bu katılımın farklı seviyelerdeki birçok rolün bir karışımı ve eşleşmesi olduğu düşünülebilir, ancak ekonomiye katılımları söz konusu olduğunda, katılım düzeylerini sınıflandırmanın basit bir yolu, devleti şunlardan biri olarak görmektir: a) hukuki uyuşmazlıklarda arabuluculuk yapan güç veya arabuluculuk yapmak için var olan mahkemeleri ve diğer sistemleri işleten yasa ve kurallar çerçevesi, b) hiç kimsenin belirli bir refah seviyesinin altına düşmemesini sağlamayı amaçlayan bir refah/güvenlik ağı sistemi sağlayıcısı, c) aktif bir endüstriyel planlayıcı, düzenleyici ve yatırımcı (ekonominin iyiliği adına) veya d) yukarıdakilerin bir kombinasyonu.

Bize bir ekonomiye veya topluma en geniş devlet müdahalesini gösterecek olan şey elbette d) olacaktır, bu yüzden burada devlet-kapitalist bir toplumu düşündüğümüz için bu varsayımla devam edeceğiz.

Bu düşünce deneyi boyunca çalışıldığında, devletin belirli endüstrilerde, özellikle de diğer endüstriler için de temel sağlayanlarda (örneğin telekomünikasyon altyapısı) zorunlu olarak kilit bir oyuncu ve bazen büyük bir itici güç haline geleceğini çabucak fark eder. Daha küçük tüccarlar ve özel ticaret sadece hafif bir regülasyona maruz kalabilir, ancak belirli endüstriler büyüdükçe veya kilit ekonomik merkezler olarak kabul edildikçe, devletin yardımını daha iyiye ulaşabilmek için destek olarak görecekler. Sonuç olarak, bir ülke ekonomisinin birçok kesimi, devlet yardımı olmadan o kadar büyüyemeyecek kilit bir role sahip olmayacak ve belki de hiç var olmayabilirler. Devlet ayrıca çeşitli negatif ekonomik eğilimlerin (iş kaybı veya diğer ekonomik ıstırap biçimleri gibi) etkisini düzeltmeye çalışırken aktif bir rol oynayacaktır.

Şimdi gerçek dünyamıza dönelim. Devlet kapitalizminin ilk etkilerinin böyle gösterilmesinden ve birinin ana hatlarıyla belirtilen devlet kapitalizminin var olduğunu kabul etmesini sağladıktan sonra, en zengin Batılı ekonomilerin yönlendirilmekten ziyade kendilerini yönettiğini ve devletin sadece bir hakem olduğunu nasıl savunacaklarını izlemek ilginç olurdu.

Örneğin Amerika Birleşik Devletleri’nde çoğu kişi, hepimizin zevk aldığı muhteşem piyasa ilkelerinin yüceliğini göstermek için gelişmekte olan endüstrilere ve ekonomik aksaklıklara odaklanır (Silikon Vadisinde kaçak unicorn olayı gibi). Elbette, bunun gibi örnekler genellikle serbest piyasa eğilimlerinin sonuçlarıdır, ancak yanlış bir şekilde, belirli bir noktada gerçekleşmiş küçük ve ilginç bir olaydan ziyade, daha makro ölçekli ele alınan sistemin gerçek örnekleri ve doğru göstergeleri oldukları söylenir. Ayrıca, bir şirket veya endüstrinin yeterince büyümesinin zaman aldığı da unutulmamalıdır.- bu zaman içinde, bu aktörlerin devlet tarafından desteklenme, düzenlenme veya devralınma eğilimi vardır.

Ayrıca, devletin yalnızca bir destekçi veya işgüzar değil, aynı zamanda faaliyetin ana nedeni olduğu büyük miktarlardaki ekonomik faaliyetten sorumlu olan birçok başka endüstri vardır: savunma sanayii, telekomünikasyon yapıları ve (belki de en önemlisi) bunların çoğu zaman göz önünde bulundurulmayan yan sanayileri, tedarikçileri ve ekosistemleri.— başka bir deyişle, sürekli bir devlet nakit akışı ve desteği ya da kaynakların maksatlı bir şekilde yönlendirilmesi olmasa tamamen ortadan kalkacak belirli taşeron endüstrileri ve hatta belirli şirketler.

Kapitalistler piyasa tarafından bir meydan okumayla mı karşı karşıyalar yoksa onu tamamen bastırıyorlar mı?

Bizim hayali devlet-kapitalist toplumumuzda, büyük işletmeler veya endüstriyel faaliyet merkezleri kurulduktan sonra ne fayda sağlayacaklar (veya daha fazlasını verecekler)? Devlet, bu yatırımı yapmayı bırakmadan başka belirli sektörlere ve endüstrilere hevesle yatırım yapacak mı, bunlara bağımlı mı olacak veya onlarla iş birliği yapacak mı? İş adamı sınıfının tek ilgisi, tüketicileri için daha iyisini yapabilmek adına rekabet eden birçok aktörden biri olmaları gerektiği mi olacak? Peki rekabet ve onunla birlikte gelecek istenmeyen dağınık faydalar (piyasadaki düşük mal ve hizmet fiyatları gibi), firmaları olumlu yönde disipline eden güçler olarak mı görülecek yoksa istikrarsızlık ve planları bozan belirsizlikler yaratan yıkıcı etkiler olarak mı?

Devletin, kendisini yıkıcı piyasa güçlerinden korumak için çeşitli endüstriler ve işletmeler (siyasi bazı aktörlerin de katılımıyla) tarafından ele geçirilmeyen veya etkilenmeyen bir yasama ve hukuk sistemi ve kapitalizme aktif bir rol getirdiği bir durumu hayal etmek zor olurdu.-basit bir yolsuzluk örneğinden fazlası, sistematik devam eden bir müdahale. Büyük olasılıkla (yine en iyi niyetleri varsaysak bile), endüstrinin daha büyük, yerleşik oyuncuları kendilerini iş sağlayıcılar ve ekonomik sağlık, büyüme ve istikrar getirenler olarak göreceklerdir. Bu oyuncular için rekabet, sistemin bir özelliği değil, mümkün olan en kısa sürede ortadan kaldırılması gereken bir hatadır.

İstekleri, işletmeyi ve endüstriyi ciddi rekabetin dinamik ve dikkat dağıtıcı etkilerinden korumak ve kendi kontrolü dışındaki diğer koşullar (örneğin bir arz kıtlığı) düzenli işleri bozabileceğinde endüstrinin desteklendiğini görmek olacaktır. Ek olarak, birinin bir buluşu veya ürünü kopyalayabileceği ve bir başkasının bir yolla nihai ürününün fiyatını düşürebileceği fikri, yalnızca daha önce yürütülen çabaların aksayan bir ihlali olarak değil, aynı zamanda daha doğal ve haklı olarak mülk olan gelir ve kârların hırsızlığı olarak kabul edilecektir.

Ayrıca, iş dünyasını yöneten insanlar risk alabileceklerini veya doğrudan kişisel sorumluluklarına bağlı olmayan yatırımları yönetebileceklerini hissedemezlerse, iş adamı sınıfı, ekonominin büyüdüğünü görmekte zorlanır. Ekonominin sözde iyiliği için, yatırım hataları veya diğer sorunlar durumunda, ticari kuruluşlardaki perde arkası zengin insanları kendi evleri veya varlıkları için endişelenmekten kurtarmak için sorumlulukta bir azalmaya veya sınırlamaya izin veren bir tür mekanizma olacaktır. Ya da en azından, bir şeyler büyük ölçüde yanlış gittiğinde, devletin sorunu düzeltmesi için güvenilebilir.

Şimdi bizim dünyamıza bakalım.

İşletmeler- özellikle büyük olanlar- ne tür sistemlerden ve altyapılardan hoşlanır ve mevcut sistemlerimizdeki işlevlerini ve yerlerini nasıl görüyorlar? İş gücünü artıran ve aksine sebep olabilecek şeyleri ortadan kaldıran mekanizmalar ve sistemlerle mi yaşıyoruz yoksa piyasa güçleri tarafından aktif olarak kontrol mu ediliyoruz? Kaynaklar ve bunların alım satımı, örneğin, farklı ülkelere dağılmış çok sayıda nispeten küçük alıcı ve satıcıdan, fiyatlar üzerinde aşağı yönlü baskı oluşturacak ve yeniliği teşvik edecek şekilde mi hareket ediyor? Yoksa, daha iyi ürün ve hizmetler sunmakla (en basitinde) pek az ilgisi olan yollarla, konumlarını daha da sağlamlaştırmak için çalışan kilit sektörlerdeki belirli kuruluşların emrinde mi? Birçok güçlü iş merkezi, başkalarının pazara girmesini engellemek için farklı düzeylerde ayrıcalık ve mekanizmalardan yararlanıyor mu? Hayali olanı gerçekle karşılaştırmaya devam edebilir ve nihai puanın ne olduğunu görebiliriz.

Peki gerçek dünya ne durumda

Eğer herhangi biri bunu ayrı bir şekilde hayal ettiğimiz düşünce deneyinden hala ikna olmamışsa ve devletin, kapitalizmin ve aradaki dinamiğin gerçek hayatta bu zihinsel alıştırmada olduğu kadar yeterince var olduğunu düşünmüyorsa, o zaman onlar için şu soru kalır: Tanımlanan etkiler ve hayali dünya, karakter ve sonuçlar bakımından şu anda sahip olduğumuz dünyadan nerede farklıdır? Ya da serbest piyasa nerede göstermeliler.

Öyle bir nokta gelir ki, içinde yaşadığımız dünyanın büyük bir kısmı, yalnızca devletin eylemi ve iş gücünün tahkim edilmesi yoluyla piyasa ilkelerini zorunlu olarak ihlal eden devlet kapitalizmi eğilimleri sergilemekle kalmaz, aynı zamanda, sistemin kendisinin zaten bu olduğunu gösterir. Nihayetinde azar azar serbest piyasa özellikleri gösteren devlet kapitalizmi sistemleri içinde yaşıyoruz. Kişi bu hikâyeyi, direkt kendi dünyamızdan küçük örnekler vermek yerine gösterdiğimiz ilkelerden yola çıkarak ve buna uygun olan gerçek dünyadan örnekleri eşleştirerek daha doğru ve güçlü bir şekilde anlatabilir.

Books and Reviews
From Stirner to Mussolini

Review: The Anarchist-Individualist Origins of Italian Fascism

In 1910 Luigi Fabbri and Armando Borghi abducted an anarchist woman who had shamed their friend by divorcing him. Together, they forced her into a gynecological exam so the doctor could publicly pronounce her deformed and incapable of sex.

All three were prominent leaders in the Italian anarchist scene and involved in criminal activities. Despite having been abducted, medically raped, and slandered by her scene rivals, when the cops raided them for publishing anti-war articles, Maria Rygier refused to turn on anyone and tried to take full responsibility. She was sentenced to three years in prison where she was again medically raped, this time by representatives of the state.

Disenchanted with the anarchist scene’s patriarchs and looking for support from dissidents within the movement, upon release Rygier took up with a prominent Stirnerite, Massimo Rocca. But if you’re looking for a triumphant vindication of individualist underdogs against rapist scene patriarchs, this is not that story. Despite their origins in the anarchist movement, Rygier and Rocca would go on to play central roles in the emergence and establishment of fascism. Many of their followers would join them as fascists, with one, Leandro Arpinati, even rising to the status of “second Duce,” just behind Mussolini in power and popularity.

Stephen B. Whitaker’s obscure book The Anarchist-Individualist Origins of Italian Fascism has been cited on occasion by communist reactionaries as a cudgel against anarchism and individualism. Yet whatever their misappropriations, the title shouldn’t be read to imply this is a book blaming individualist anarchism for the rise of fascism, it merely focuses on one specific ideological arena among many others (like syndicalism and communism) where fascists found root and that contributed to the stew of early fascist ideology. There are many origins of fascism. Whitaker is quite clear from the outset, “I believe [anarchism’s] intellectual influence on fascism was quite small,” on the other hand, certain readings of Stirner and certain fringe currents in the anarchist movement, “were quite influential.” No one should be under the illusion that influence is the same thing as causal blame, yet, at the same time, the specific social points of overlap and mutations of an ideological current can be critical to understanding the initial rise of fascism and continuing weak points for entryism today.

Whitaker is not particularly hostile to anarchism or its individualist currents, but at the same time is very clearly ignorant of it; his understanding of anarchism as a philosophy seemingly stems entirely from reading George Woodcock, Max Stirner, and a couple haughtily ignorant liberal commentators in political science journals clumsily trying to categorize anarchism within their discursive frameworks. (More on how badly he butchers Stirner later.) Unsurprisingly his ideological contextualizations are often impaired as a result. But Whitaker also appears to be a sincere historian and his book is still a treasure trove of references to interviews, letters, and articles nowhere else translated to English. Of course I’m not fluent in Italian, and was limited in how much I could verify via google translate and via other sources, but together the book’s references reveal a deeply dysfunctional anarchist scene, undermined by toxic personalities, powerful patriarchs, and horrible edgelord takes that it’s unfortunately quite easy to see contemporary parallels to.

Again I must emphasize that similar specialized historical accounts can and have been written of Fascism’s parallel origins in liberal, communist, and conservative circles. The question that antifascist anarchists should zero in on is what can we learn from this?

The standard defensive take is that every sort of person can take a reactionary turn. If fascism can win converts from every ideology that just goes to show such conversions have non-ideological or pre-ideological motivations. But this is a plainly spurious defense. Anarchism, Communism, and Liberalism have won proponents from every single ideology under the sun, including the ranks of fascists. This does not mean that there are not specific things that can be said, specific dynamics or tendencies that can be analyzed, about how a specific ideology most often wins converts from another specific ideology, to what degree it is successful, and through what arguments or conceptual dynamics. Moreover ideologies and movements are not homogeneous, that anarchism, communism, and liberalism may each have corners or failure modes particularly conducive to corruption in specific ways is all the more imperative to examine such rather than sweeping everything under a rug.

Nothing is more inane and anti-individualist than defensive closing of ranks. Why should it remotely matter if a communist or liberal might attempt to utilize factoids about the individualist anarchists who joined fascism as some kind of rhetorical cudgel against us? Why should we care more about what liberals or communists think and say than we care about finding the truth for ourselves?

Whitaker’s historical account focuses on four individuals – Massimo Rocca, Maria Rygier, Torquato Nanni (a socialist politician with some anarchist inclinations), and Leandro Arpinati – and traces their personal trajectories around and through the Italian anarchist scene and the early fascist movement. It’s important to note that each of these figures had a rocky relationship with fascism as it developed and ultimately felt jilted by certain developments, but it is just as important to note that their objections were not grounded in anything like anarchist principles. These were not hybrids of anarchism and fascism, but straight up fascists, even if they occupied contentious sub-positions within fascism. And sadly they were not isolated wingnuts, but important and influential individuals with supporters. Rocca and Rygier were internationally respected and published anarchist voices. Arpinati served as Undersecretary to the Minister of the Interior where he acquired his title as “second Duce of fascism.” Rocca pushed Mussolini into his pivot to a pro-war socialism. All were friends with Mussolini.

While their individual reasons and arguments differed in some ways, in broad strokes there was a subsection of the egoist anarchist scene in Italy that embraced participation in the First World War and used their printing presses and clandestine distribution capacity to disrupt the Italian Left and strengthen Mussolini as a champion. Partially as a result of this defection of individualist printmakers & distroists, between 1915 and 1920 no significant anarchist journals were published in Bologna. This turn to warmongering was a conjunction of a fetishization of violence among some individualists and a broader populist perception of Italy as a poor nation revolting against the rich through the medium of national conflict in sections of the wider Left (particularly among syndicalists). Mixed up and loosely cited Nietzsche and Stirner were leveraged to defend a haughty elitism of the ubermensch while the charisma of militancy brought prestige and followers.

In some cases the mutations and contortions were clearly venal and opportunistic, the result of specific types of rotten character that had regrettably found a place in the milieu, but in many cases it seems like certain ideological formulations ratcheted themselves.

It’s worth going through the individuals Whitaker traces with some depth, if only because there’s so little coverage of them in English.

The most important for an ideological autopsy, in my opinion, was Massimo Rocca (who went by Libero Tancredi while he identified as an anarchist but swapped back to his legal name as a fascist). This asshole’s roots as an anarchist ideologue are sharp and colorful, and show his early differences from the mainstream anarchist scene.

“In 1905 , Rocca moved to Milan to become editor of Li Grido della folla. Under his leadership the newspaper began to take on a more belligerent tone, exalting regenerative violence and chaos; referring to dynamite as “holy”; and, condemning basic legal rights, humanitarianism, and ethics. … He and others like him distributed pamphlets and put up posters which spoke of rebellion against the “myth of positive evolution in society, naturalism in science, society’s ingenious faith in progress””

Rocca was expelled from Il Grido della folla and left Milan, the heartland of individualist anarchism in Italy, for Rome to found Il Novatore anarchico.

“At the 1906 anarchist congress of Monino, near Rome, supporters of Rocca’s newspaper, the novatoriani, started a massive fistfight during which pistol shots were fired and at least one person received knife wounds.”

The novatori proclaimed that “a war today is more fatal to the bourgeoisie than the proletariat and is a favorable occasion for starting a revolution.” And Rocca declared that “anarchism in the truest sense of the word, is the revolt of the ego against altruism.” (Abele Rizieri Ferrari, who a little later came to be known under the pen name “Renzo Novatore,” would have been 16 at the time; Rocca, his senior, was just 22.)

Despite Rocca having a militant following within the scene, he got into serious conflicts with other individualists (a far more diverse lot, including many sharply altruistic and focused on morality) and he was accused of looting funds from Rome’s Libertarian Youth newspaper to fill the coffers of Il Novatore. This was a pattern, to say the least.

“he would convince anarchist colleagues to pay for his meals in the local trattoria by railing against them during the meal with snippets of his Stirnerian-Neitzschean logic such as, “You pay for my lunch because you’re weak. I, on the other hand, am strong.””

When the outcry at his general scumfuckery built to a sufficient level, Rocca skipped town, moving to the US, where he contributed to other anarchist publications (from Paris to Chicago) and continued to publish Il Novatore. His popular notion of an elite rebellious minority, a libertarian aristocracy, seeking to elevate themselves slowly drifted over time, with the Italian race increasingly filling the role of this minority on the global stage. Similarly, as Whitaker puts it, he urged folks to

“abandon intellect and focus on instinct which, according to Rocca, leads people to think of themselves as Unique Ones, to revert to their more “natural” state, rejecting the abstract structures of the intellect.”

This reading of Stirner as a rejection of reason for nature/instinct was not the only hot take he had percolating. Achieving the union of egos, Rocca speculated, would require the inception of a truly brutal and total war of all against all, with the eventual survivors finding themselves balanced in detentes with one another. Thus: cynical egoism and violence – even on the part of conservatives and the state – is only ever good because it ratchets society towards this rupture.

And ultimately one final breach grew: Rocca fervently believed that morality was a spook, and humanitarianism or altruism particularly pernicious, but he struggled with inevitable critiques that any position one might take (like rejection of altruism) would still itself constitute a morality. And so Rocca finally came to accept that the best way to smash the most repugnant morality was to replace it with an explicitly and consciously fake, arbitrary, and hollow morality. Humanitarianism was too potent and perpetually reemergent a spook, the only way to smash it was to replace it with blind duty, with the arationality of obedience to the collective will the best possible escape from spooked thinking. Nationalism was thus a useful tool to suppress the intellect and return to instinct/nature.

If this sounds too severe a contortion to warrant any consideration besides a laugh, consider the tens of millions who praised Trump’s honesty because his flagrant lies didn’t hide that they were lies. It is sometimes argued in certain lazy currents of philosophy that reason constitutes a tyranny because it has an overwhelming and almost inescapable force in our minds. The compulsion that reasoned argument exerts on us is starkly unique, and thus unfair. Through reason we are not just forced into a single path, we are forced in the most intimate and mentally demanding way possible. Reason, once it sinks its teeth into us, never lets us go, never grants us a moment’s release, instead it ratchets in reinforcing spirals that consume our minds. Stirner uses the phrase “the rule of absolute thought.” It’s easy to see how reason is self-reinforcing. Doubt, curiosity and the care to get things right reinforce themselves; a little investigation proves how much more investigation is required. Many of us embrace this and see such reflection and vigilance as the very core of agency and freedom. But in Stirner’s language, the “labor of thought” is a sanctified spook that “misleads people into scrupulousness and deliberation.” Of course there’s many ways to read Stirner’s passages on “thought” as itself a fixed idea and few of them look anything like an endorsement of Rocca’s flight. Yet it is true that many feel a certain kind of release from the tyranny of responsibility and diligence when they embrace a self-aware lie. Every day that you renew your service to the lie, its blatant nature is inescapable and reminds you of your conscious rejection of scruples. Escaping the “tyranny of thought” back to instinct is no easy task and Rocca believed he’d found the path. What’s a little absolute authoritarianism if it allows you the “freedom” of turning your brain to goo?

And of course who would drive and sit on top of this authoritarian beast besides the elite rebels, the truly unique ones:

“It is useful to note the difference between single rebels and the great mass of subversives. It is necessary to distinguish between those who know how to be uniquely themselves… These are the only ones who have the right not to obey the law. The others… deserve the intervention of social coercion to force them to submit to the consequences and responsibility of their actions, which they do not know how to take freely,”

It was this language of elites that Rocca was able to make palatable to the existing forces of the right as he pivoted politically. What once had been a moral or rebel aristocracy of enlightened insurrectionaries could hook up with the self-legitimizing narratives of the actual ruling aristocracy. In this way the scandalously militant and revolutionary rhetoric of the left could be repackaged in ways the right could actually embrace. This is perhaps one of the most key aspects of fascism that distinguishes it from mere militant reaction or hypernationalism: the palingenesis. Fascism is not just an embrace of hierarchy and raw power, a rejection of modernism or the enlightenment project, a shrinking of empathy and care to just “one’s own”; it supercharged existing reactionary forces by giving them a revolutionary project. No longer pallid defenders of the status quo, reactionaries could finally dream about their own violent rupture to a fantastical future.

It’s important to emphasize that, despite being a complete asshole whose self-serving actions repeatedly burned bridges and whose ideology was almost as toxic as it gets, Rocca was not a marginal and isolated wingnut but a prominent figure in the anarchist movement who gave speeches and contributed to numerous journals and had a militant base of friends and followers. Rocca and Rygier existed alongside Fabbri and Borghi on a shortlist of anarchist intellectuals who debated publicly, mobilized followers, and whose words were carried across Italy.

The fact that their distros/journals were quite active and they drew crowds and speaking opportunities has been largely obscured by anarchists who have, from the start, emphasized the (also valid) degree to which these assholes were marginal. A good example of early language dismissing them can be found in the very fun Living Like Nomads: The Milanese Anarchist Movement Before Fascism by Fausto Butta, where he quotes Luigi Molinari,

“It is time to end this opportunistic lie that a considerable number of anarchists support the war … Who are, then, these warmonger anarchists? Maria Rygier and Libero Tancredi! The former represents nobody but herself; she is free to contradict her noble past and abandon to their destiny those proletarians in whom she had instilled an anti-militarist consciousness. The latter has never been an anarchist, in scientific terms. His anarchism really is a synonym of chaos, and on this point he surely agrees with the bourgeois newspapers, to which he has always contributed and to which he is giving a benevolent service“ 

But while it’s true the overwhelming majority of the Italian anarchist movement (individualists included) sided with Malatesta against the war, it’s hardly like Rygier and Rocca had no followers or compatriots. Prominent individualist writers like Oberdan Gigli and Mario Gioda joined the pro-war anarchists and their current had a whole newspaper, La Guerra Sociale (whose director Edoardo Malusardi also went from individualist anarchism to fascism).

Rocca would eventually stray so far as to be repeatedly attacked and hospitalized by anarchists, but it’s a testament to his influence and status that he continued to get invitations to give addresses at anarchist meetings, even while his crew was increasingly socially shunned.

When the fascios were founded Rocca was one of the core founding members in Rome, and he managed to become seen as fascism’s leading economic proponent. Rocca’s downfall with fascist ranks came from his sharper elitism. He led a faction that believed fascists – not their wider base of support – were Nietzschean elites who should eliminate all others from political power, disdaining the non-mobilized middle class that merely supported the fascists rather than leading their streetfighting. This, of course, was not a politically opportune stance for Mussolini, so Rocca was pushed out in 1924. He continued to push his same line and became denounced as “antifascist” for it. But even exiled to France in 1926 he continued to push for Mussolini to return to “true fascism” and take more power for the true elites, writing multiple fascist books, grumbling about how local actual antifascists shunned him, and working as a paid informer to the fascist secret police during the occupation of France.

In seeming contrast to Rocca’s individualist anarchist arc is the socialist Torquato Nanni, one of the many, many, many state socialists who followed Mussolini to fascism, albeit one closer in many ways to certain anarchist circles.

Nanni started as a passionate anti-clerical activist and socialist leader on the border of Romagna and Tuscany who had strong associations with anarchists, particularly Arpinati. Nanni’s politics are far more muddled and there’s a case for disputing his inclusion in a book on individualist anarchists, after all he was a participant in the Socialist Party and a sitting mayor, even if he wasn’t hugely into the party. He was an enthusiastic supporter of the Bolshevik revolution as a presumed horizontal direct democracy. This was a man friendly with the staunchly non-individualist Fabbri and Borghi in a period when Rocca and eventually Rygier were fighting with them. Whitaker focuses on his affinities with individualist anarchists, but I think it’s important to clarify how muddled the situation is.

It’s true that Nanni emphasized socialism as an individual faith of a noble elite few, was hostile to the reformism of the party and saw the value of socialism in “critique, disintegration, and offensive,” but all things considered he reads most strongly to me more like a modern Bookchinite, or maybe even a council communist, than anything close to an individualist anarchist. His fixation on direct democracy and the Paris Commune are hardly the markers of individualist anarchism. Indeed, as mentioned, he became the mayor of Santa Sofia with the intent of transforming the local administrative region into a true workers council.

Nanni, long more of a militant than a reformist despite his own political office, was basically at odds with the Socialist Party during the crisis about “interventionism” in the first world war, but slunk back to the party in 1918, more inspired by the Bolsheviks than Mussolini’s increasingly doomed pro-war crusade. Yet in the September 1919 occupation of Fiume he swapped right back into deep alliance with Mussolini. In no small part because Nanni wanted a revolution, any revolution. He became increasingly convinced that the Italian socialists simply didn’t have the bloodlust necessary for a revolution as successful as the Bolsheviks’, and the fascists did have that bloodlust.

This is a common line in all the characters here, and it had wide currency across ideological camps in Italy of the time. The infamous syndicalist Georges Sorel, we mustn’t forget, leapt from praising Lenin to Mussolini, because hey at least the fascists were mobilized for violence. The common valuing of militancy for militancy’s sake, on violence as an immediatist or irrationalist means without ends, was conjoined at the same time with an apocalyptic hunger for a revolution to shatter the establishment and existing order, no matter who it took to get it going. All of the figures Whitaker covers were influenced by this combination. It is also, sadly, rather timeless. National Bolsheviks and eco-fascists today continue to leverage the same sort of argument, “I’ll ally with anyone serious about smashing The Bad System and steeled for action, everything else is a distraction.” Whether capitalism or civilization is held as the ur-enemy that we must narrowly focus on defeating at any cost, fascist creep goes into overdrive. And the same sort of somewhat paradoxical conjunction of irrationalist immediatism with revolutionary instrumentalism. We see the same with folks urging collaboration with boogaloos while griping that “antifascism is just liberalism because it shies away from absolute violence; at least these reactionaries are happy to shed blood here and now.” The cult of militancy and rupture remains eternally attractive to a certain set.

If the only problem, the only thing holding us back from a revolution, is timidity and unwillingness to act, to spill blood, then even the most reactionary scumbag is more sympathetic and has more potential than the mewling handwringing of some – no doubt liberal – comrade wondering if we really need to stomp this row of infants to death to prove our militancy. And woe betide the sort of sniveling coward who asks questions like “okay but what exactly is the causal relationship between these means and the ends we’re seeking?”

Whitaker emphasizes the anarchist influences upon Nanni and I think seems confident to simply point out his revolutionary focus and belief in autonomous participatory communes, conjoined with his noises about “the individual” but while Nanni was certainly not a classic organizationalist or party man, it’s unclear to me how much Whitaker thus believes or seeks to imply he should be classified with the individualist anarchists. Every anarchist makes obligatory noises about individual idealism or individuality – as individualist anarchists know all too well, this often means very little in practice.

Nevertheless, one way in which Nanni is central to the story of the individualist anarchists who went fascist is through his close friendship with Leandro Arpinati. Indeed, Nanni would eventually write Arpinati’s biography.

Arpinati is the most central figure in Whitaker’s book, the common thread he traces to illustrate the other converts to fascism in passing. Originally a young militantly anti-clerical socialist who worked for Nanni, doing public lighting for Santa Sofia, he abandoned socialism for anarchism in 1909.

Arpinati’s mixture of Stirner and Nietzsche, or at least the popular interpretations going around, made him something of a wingnut in his initial affinity group, but he was embraced by them because 1) there were so few anarchists in his town, and 2) he repeatedly demonstrated personal militancy and bravery, like disarming a farmer threatening to murder his wife. I also can’t help but get the impression – reading between the lines – that Arpinati was quite charismatic in his streetfighter youth.

The first meeting between Mussolini and Arpinati was hostile. The anarchist-turned-socialist Andrea Costa had died and the local socialists of Civitella were dedicating a covered market to the traitor, Arpinati’s crew went to paste up denunciations while Mussolini issued the dedication and denounced them from stage, quoting Stirner at them.

Despite – or perhaps because of – these initial sparks, they grew close. Arpinati was taken with Mussolini’s political power and Mussolini wanted local allies, so they patched things up and Arpinati’s anarchist crew operated as occasional local bodyguards for Mussolini. While Arpinati’s crew had started out rather mainline-anarchist, his influence had been significant and more and more newcomers drifted to his take on individualism.

But, after his father died, Arpinati moved to Bologna in 1910 and worked as a railway electrician. There he was a follower of Rygier and earned a reputation as a scab by consistently voting against strikes, rejecting them as deplorable collective action rather than individualist attack, all while he bummed around the anarchist scene for food and lodging.

When war broke out Arpinati refused to support the local railway workers in a general strike. It’s hard not to wonder if this was rooted in anything different than his contrarian rejections of prior strikes. Yet Nanni, recounting this, praised him for having the foresight to see war as a fecund site of rupture: “In a flash of intuition his spirit anticipated that revision of all human values – social, ideological, moral – which the war had brought with it.” It’s also true that Arpinati saw the union bosses as out of line with the rank-and-file on the issue of war. But whatever his strongest motivation, he radicalized harder and harder in support of the war and contrarian hostility to his comrades. This embrace of war found immediate expression in constant brawls with anti-war anarchists.

“He took to brush-cutting his hair  when his head was not bandaged – so that opponents could not “immobilize his head while others punched him in the face.””

A particularly striking image amid these fights is a meeting of the anarchist union Societa Operaia where Arpinati, Rygier, and Rocca fought some two hundred members of their audience who assaulted the stage for over an hour with thrown chairs and general fisticuffs.

Suffice to say, the anarchist movement as a whole had ceased to tolerate their bullshit. And Arpinati was more than a happy pugilist in response. Amid the fighting at home he tried to sign up for the military but was rejected. This deeply undermined his standing in the facsist movement for decades. Common graffiti in Bologna later under fascism would read “Did Arpinati fight in the war? No!

Anarchists too had a certain disgust for the pro-war non-serving Arpinati and, after joining the first Bolognese fascio de combattimento in 1919, he got a very harsh reception in his hometown of Civitella. This was basically the end of his presence in the anarchist movement.

Soon enough he and Rocca were being used as bodyguards by Mussolini. This was a period of conflict within fascist circles over right and left alliances, with the Bolognese fascist chapter veering further left than Mussolini and appointing a secretary “from the ranks of the anarcho-syndicalists.” (Whitaker gives no further details than that, being focused on the individualist currents, and my Italian isn’t good enough to go looking for the scandalous particulars.) In any case the Bolognese chapter was a disaster electorally and collapsed in numbers before it was basically seized, replaced, and taken control of by Arpinati in 1920. Militancy progressed rapidly as strikes and minor land reform stirred up class conflict and Arpinati and the fascists positioned themselves as defenders against socialist bullies (a similar note to his hostility to union bosses).

“On May Day the fascists paraded through Bologna singing the movement’s fight song, Giovinezza, and taunting the socialists. Much to Arpinati’s surprise and delight, the socialists did not respond to “the myth of [their] invincibility in the public squares of the city.” Arpinati wrote to Pasella, “The local socialists showed exasperating calm; the Chamber of Labor remained hermetically sealed all day. I am convinced they will never make the revolution.”

It’s important to note just how critical the youth and student population was to the fascist movement at this time (a far cry from the relatively aging chuds and boneheads that primarily comprise their rallies in our own era). Most members were between the ages of 16 and 26, and the absence of students over the summer collapsed the fascist fighting forces. But when the students returned, Arpinati once again led armed fascists through the streets and ended up in a gun battle with socialists, successfully killing a young worker. This victory got Arpinati appointed head of the armed squads and the ranks swelled from 20 to over 300. 

Arpinati occupied a weird hybrid space during this period. The anarchist movement hated his guts, and the goals of his pro-war organizing and their anti-war organizing couldn’t be more different, but he still had a certain identification with the anarchists. He evidently conceptualized his differences primarily in terms of who was likely to actually achieve the glorious revolution or rupture, anarchists or fascists.

“On June 26th, 1920, active troops from two of the Army’s best divisions mutinied, refusing to board ships… The anarchists called a general strike in support of the mutineers and within 24 hours Bologna was in revolt… When [the socialists] refused to support the anarchists, “the Ancona rebels greeted this message with howls of indignation… When the revolt collapsed on Jun 30th, Arpinati took it as further proof that the socialists would not make a revolution.”

In short, while the anarchist movement was anti-war, its revolt in that name was far more sympathetic to Arpinati than the socialist suppression of the revolt. At least the anarchists were in favor of revolutionary action. (As is their wont, the socialists approved brutal state action to put down the anarchists, tools that the fascists would promptly turn on them.)

Bookstore burnings, gunfights and grenade throwings ensued between the fascists and the state socialists, just as Arpinati had cut his teeth trading live fire with anarchists, with the cops backing Arpinati’s fascists and the landowners, Catholic orgs, and wealthy throwing money on them. “By March, membership in the fascio rose to between five and eight thousand.” One of the successes of Arpinati’s street terror was that it largely avoided the socialist leadership to instead prioritize murdering small socialist functionaries. The socialist leadership didn’t care as much about such lower level folks and the political leaders of other parties didn’t see this as a threat to norms protecting them, so the fascists were largely free to terrorize the socialist base into hiding. Beyond the examples of murders, one particularly gruesome detail Whitaker gives is of a basement Arpinati used to personally torture opponents.

During this period Arpinati’s personal friendships managed to win him converts from the ranks of antifascists. (I’ll say nothing about contemporary embarrassments of self-proclaimed antifascists maintaining friendships and even romantic liaisons with fascists, but at least there are stronger pressures to disassociate and draw lines today.) Similarly he was involved in repeatedly intervening to save Nanni from his own fascist rank-and-file who just wanted to kill a socialist of any stripe. But within a couple years Arpinati himself was outmaneuvered in power games by a syndicalist also climbing the fascist ranks and he briefly declared himself done and ran off to Libya, before inevitably returning and once again clawing his way up.

By 1924 he was once again the official leader of the Bolognese fascists and he turned his attention to systematically building support for the fascist regime, stealing control of nurseries and summer camps from the socialists and pouring money into sports projects and leagues. If you check Arpinati’s wikipedia page today practically the bulk of it is about his ties to various sports.

In 1929 Mussolini appointed Arpinati Undersecretary to the Ministry of the Interior, removing Arpinati from his very strong regional powerbase to try to undermine him. But he only grew in power, becoming the “Second Duce” of fascism by 1932. It’s easy to see how this heralded his fall, accusation of “antifascism,” imprisonment, and internal exile in 1934, but his stances within the fascist milieu were increasingly out of line with the necessities of state.

Arpinati was obviously centrally attracted to the violence and the revolutionary potential of fascism, to be valued in-themselves, happily chucking any socialist ends. But he also saw nationalism and street violence as “antiauthoritarian” because they broke the status quo and allowed the suppressed natural elites like him to claw their way up. He continued his prior fight with syndicalism from within fascism just as he had fought it within anarchism. His focus on natural elites (he published Evola naturally) made him hostile to attempts to build a wider base and bring people into the party.

Arpinati kept some power and popularity and as the second world war dragged on he refused entreaties by Mussolini to help him restructure the government, instead trying to make a play to fund the resistance movements and place himself on Mussolini’s throne after the Allies ousted him. There’s a neat little anecdote about how the deluded fool felt sure the anarchists would hear him out and, lol, of course we didn’t. He made other plays, hoping the monarchy would rise against Mussolini and install himself; he also personally helped evacuate British generals trapped behind lines, in hopes of winning standing with the Allies. Thankfully, Arpinati and Nanni were assassinated together in April 1945 before he could regain footing in the post-war era.

In contrast to Arpinati and Nanni, and more in keeping with Rocca, was the saga of Maria Rygier, who we already saw betrayed and attacked by the patriarchs of the anarchist milieu.

Her break with organizationalist ranks greenlit widespread misogynist attacks on her, with Borghi attacking her femininity, dress, figure, sanity, etc. But even as she repeatedly went down for others and sealed her lips behind bars, the organizationalist left spared no sympathy for her. Syndicalist leaders even rejected prison reform while Rygier was a quite prominent recurring prisoner, stating:

prisons, except for extreme cases of political persecution, are not for conscientious workers, but for the dregs of society!”

Leading Rygier to furiously rejoin:

“syndicalism, when it is not union action… is reduced to a single passive exercise: write, write, write, with presumptuous dilettantism, insensitive to the fervor of battle”

It’s hard not to read this onto her parallel narrative arc from staunch anti-militarist to nationalist warmonger. The syndicalists and scene patriarchs no doubt deserved her absolute hatred, but one can see in the above passage this hatred mutating to focus on their lack of militancy. Where she went to prison and proved her commitment, so many of her abusers and detractors sat relatively comfortably at home and pontificated in abstract sneers. Of course commitment is not the same thing as militancy, to say nothing of making a fetish of violence, but the slippage between those ideas sure is perennial. When a detractor has never risked their own skin, has never applied their fists, it’s hard not to fixate on that division between you. Of course, certain people like Fabbri and Borghi absolutely did take personal risks, but it’s easy to understand Rygier seeing things differently from her position.

Obviously Rygier’s plight in the scene is sympathetic, yet no amount of persecution by your “own side” can ever excuse or justify pivoting to evil for friends and/or revenge. What’s morally correct doesn’t become fungible just because you face abuse and the enemy offers community and means of retaliation. It’s actually quite easy to give one’s life for anarchy in a single moment of bravery and pain, but the true test of commitment is whether you’re willing to shoulder pain and isolation over decades, to be constantly betrayed by “comrades.” A shallow violent militancy is often the easy way out compared to saying the unpopular thing, resisting the popular or mythologized abusers, and sticking to it through all the backlash.

Today we regularly hear people whine that they had no choice but to become a tankie, or proudboy, or ecofascist, or work for a liberal organization alongside cops, because some folks were mean to them and the monsters were nice. I can think of nothing as spineless and craven as making your values so un-fixed as to be dependent upon whether they get you friends.

Rygier unfortunately sought allies not just with vile scumfucks on the edge of the anarchist milieu like Rocca, but by March 1917 she had also joined masons and sitting politicians in forming The Committee of Public Safety to force Italy to more deeply commit to the war. This included a plan to “execute the king and hold the royal family hostage” to ensure a dictatorship. They planned and advocated mass repression and imprisonment of Germans and anti-war activists (including virtually the entire anarchist movement).

Mid 1920 Rygier’s commitment to fascism wavered, as Mussolini declared war on Masonry. She threw herself in the opposite direction and got attacked and her place ransacked by fascists. Throughout all of this she continued to loudly assert that she had proof Mussolini had been an informant for the French secret police and that it was this evidence that provided her with insurance and was stopping Mussolini from imprisoning or killing her. Nevertheless, eventually she realized that bragging about blackmail diminishes its effectiveness and she fled to France.

Whitaker doesn’t cover much of Rygier after her departure and there’s even less available online. But it’s important to note the opportunism and lack of principle to her supposed “anti-fascism” and critiques of Mussolini. Basically her argument was that Mussolini was a blackmailer and opportunist (pot meet kettle), as well as a stooge of France to undermine Italian national interests. Like Rocca, Nanni, and Arpinati she was shunned by actual anti-fascists, although unlike Nanni and Arpinati she didn’t catch a bullet for her sins. She died a monarchist.

Although Whitaker centers four figures in his history, no one should walk away with the impression that these were the only examples of fascist creep in anarchist ranks.

I already mentioned the individualist anarchist newspaper editor turned fascist, Edoardo Malusardi, but there was also Mario Gioda, an individualist-anarchist and follower of Rocca who became the leader of the Turin fascio and slaughtered eleven workers in December 1922. Gioda came to be seen as an urban elitist and eventually marginalized within fascist ranks. Whitaker mentions Mammolo Zamboni, another anarchist turned fascist seen as heretical by other fascists, because he was protected by Arpinati.

And there was Leo Longanesi, an anti-conformist who explicitly sought to blend anarchism with conservatism and who represented an agrarian populist wing within fascism. Longanesi gets the best quote in Whitaker’s book:

“[fascism was composed of] ruffians, violent people, married people, braggarts… vaguely fanatic people who agitate for no particular reason against all that they do not understand, more than anything else from a natural need to exalt themselves and rail against something: unable to clearly formulate their own ideas, they condemn those of others: in continuous personal rivalries, yesterday anarchists, tomorrow police informers, today individualists, tomorrow communists… readers of pamphlets, debtors, eternal idlers and inventors of systems for winning at roulette, living in perennial and confused fanaticism.”

I list these other individuals to push back against the inevitable attempts to dismiss and minimize all contact between individualist anarchism and fascism.

While liberals, syndicalists, state socialists and communists each have a vast array of members who jumped ship for fascism – anyone thinking of using these details as indictment of individualist anarchism should think long and hard before throwing stones on this – and the vast majority of individualist anarchists in Italy obviously did not become fascists, there was undeniably a lot of crossover in the early days.

While nowhere near as much as he was tied to the socialist movement (see the copious praise that Lenin and Trotsky heaped on him) or the liberals and conservatives that flocked to his promises, Mussolini was astonishingly deeply enmeshed with anarchists. His father was part of Bakunin’s anarchist international. He was personally close with the infamous muslim individualist anarchist Leda Rafanelli in Milan. He knew Carlo Tresca, praised Gaetano Bresci and Malatesta, collaborated with Luigi Bertoni and translated two of Kropotkin’s books. He praised Stirner and Nietzsche and quoted them at his adversaries. Mussolini even appealed to (individualist) anarchism openly as justification of fascism: “To us, the doomed ones of individualism, there is nothing left for the dark present and the gloomy tomorrow but the ever consoling religion… of anarchism!” Mussolini even supported Sacco and Vanzetti and complained privately to his friends that American fascists didn’t side with them.

Running away from this history will get us nowhere and provide no useful antibodies against the resurgence of fascist creep in the worst fringes of our movement.

Yet I certainly wouldn’t recommend Whitaker’s book as a corrective.

The ideological analysis in The Individualist Anarchist Origins of Fascism is just all kinds of shoddy and I’ve done my best to strip it out in relaying the preceding historical accounts. It’s hard to exactly peg where Whitaker is coming from in terms of his own ideology. At many points he seems to be condemning individualist anarchism from a socialist perspective, at other points from a liberal perspective, but there are a few distinct points in the book where he even seems sympathetic to his fascist characters. He clearly finds individualism somewhat suspect (or at least alien), thinks the extrajudicial execution of Nanni and Arpinati is self-evidently bad (a crime!), and bemoans that Arpinati has been written off as a fascist rather than recognized for his accomplishments in good government. But even that shocking and disgusting sympathy gets nuanced with something that looks like a critique of the ways that historical narratives have pretended that fascism was completely wiped away and wasn’t part of contiguous traditions through modern Italy.

Whitaker claims he wrote the book to push back against historical accounts that flatten or homogenize fascism’s internal ideological diversity and also cleave it from all prior and following history. That’s certainly well and good, but the end result is a book certain to mislead liberals and socialists, or, even worse, provide grist to actual fascists. It’s a useful book for anarchists, but for anyone not already fluent in anarchism there’s a serious danger of his warped accounting doing lasting damage.

As I’ve mentioned, in (barely) trying to understand anarchism, he pulls heavily from really unqualified liberal academics and from Woodcock’s infamously problematic summary of anarchism. A lot has been written critically on Woodcock’s 1962 Anarchism, its influences and resulting influence. Woodcock was a pacifist with snobbish literary focuses, and while he was involved in anarchist circles before the war, he was also rather representative of the survivors that flourished in the post-war period. He was running from the legacy of violent direct action and concerned with social legitimacy, desperate to write off figures like Bakunin as evil firebrands and to reframe figures like Kropotkin in terms of his own perspective. His book was strongly slanted to reproduce that analysis as well as to characterize anarchism in the rear-view mirror as a failed project and historical episode. For anarchists like my father that came up in the 50s and 60s it’s an incredibly apt summary of their zeitgeist. But Woodcock’s Anarchism is not the place to find a charitable or even fair reading of individualist insurrectionaries.

Woodcock was also writing to an audience of post-war liberals, whose reference frame was very different from that of anarchism. The academic liberals that Whitaker cites are all in this frame and to them anarchism is not just a deludedly utopian artifact of lost history, but also a deeply strange one that they are preoccupied with trying to fit into their own notions of individualism and communitarianism. Since neither they nor Whitaker really bother to read beyond some surface selections, they do a lot of strawman inference to try and resolve how anarchism solves the problems most pressing about it in their paradigm.

There’s also a belief that anarchism is centrally defined by the belief that human nature is good. This – as I’ve repeatedly tried to emphasize to contemporary anarchists – was the widespread takeaway for decades after Kropotkin’s Mutual Aid (one of the few anarchist texts to survive in influence and circulation in the US after the Palmer raids). It wasn’t just the warped takeaway of liberal critics, but it was also sincerely what much of the rank-and-file movement came to believe over these decades. Watch documentaries of old anarchists that persisted through the 40s and 50s and you hear repeated explicit references to this. Humans are essentially good in our core nature and we’ve lost sight of that and been warped by social institutions. This generation of the movement took very strongly to Wilhelm Reich (silly orgone and all) because he was a prominent figure pushing this same simplistic perspective. Even if Kropotkin had a more nuanced view, what was printed in Mutual Aid and in Ethics didn’t do much of anything to counter such beliefs and on-the-ground popular mobilizing narratives; movements don’t do nuance. This widespread appeal to nature as good directly coursed into the creation of green anarchism and primitivism. Even if there remained minority currents in anarchism that objected or didn’t formulate their perspectives in such terms, “nature = good” is indeed reflective of the mainstream in this era.

But where Whitaker and the liberals he cites go wrong is in reading this perspective backward into the anarchist movement in the 19th century and early 20th. Certainly there was some presence around the milieu of the occasional appeals to human nature (and nature more widely) as good and the ground of anarchism’s values, but it was hardly hegemonic the way it became during anarchism’s midcentury retreat and eclipse. Indeed much of anarchism at this time was a fiery prometheanism, believing fanatically in progress through science, reason, and technology, with the radical new technologies of revolver and dynamite as unprecedented levelers that would enable the transition to a society never before enacted. This was not the narrative of Rousseau or Lewis Henry Morgan that liberal discourse is familiar with. The movement was a point of intersection between quite varying currents that all had similar conclusions about the rejection of domination, and that mixed, hybridized, innovated, and drew in wildly varying influences. Figures like William Godwin were utilitarians who believed in a long struggle towards human perfection until everyone was so individually enlightened that coercion would become a distant memory. Such was absolutely not a perspective that humans were naturally good but corrupted by social institutions, but that rather humans could, with some work, recognize and come to change ourselves towards what was good (like freedom), including in our bodies (Godwin and the cosmist currents both endorsed radical self-alterations to cure involuntary death). There were many other currents of course, I emphasize the promethean ones as strenuous counterexamples to this midcentury liberal notion of anarchism as an appeal to nature.

Because Whitaker and his liberal sources are reading things through that lens they radically misunderstand and misrepresent the whole of anarchism and the messy diversity of individualist anarchism, finally characterizing Stirner in such nature-worshiping terms:

“Stirner, too, sanctioned the authority of nature, presupposing in his Union of Egoists that each of the Unique Ones was at heart good. Like other nineteenth-century anarchists, therefore, even Stirner fell back on the notion that some natural authority would be “invoked spontaneously by each person,“ despite the “massive tension between each individual and the society in which he was ensnared.” “ (Whitaker internally quoting from Fowler’s The Anarchist Tradition of Political Thought)

Meanwhile, actual Stirner:

Owner and creator of my right, I recognize no other source of right than — me, neither God nor the State nor nature nor even man himself with his “eternal rights of man,” neither divine nor human right.”

Whitaker’s reading of Stirner goes on to create a funhouse narrative whereby Stirner is a moralist of The Natural and focused on Logic & Reason, as a “disciple” of Hegel, and as a mere proto-Nietzsche he is later surpassed by Nietzsche who embraces true moral relativism. There’s so much askew with this account it’s staggering.

There are many ways to read an author and exegesis of Stirner is almost as completely boring and fruitless as exegesis of Marx, many a brain has curdled pursuing either. I have no interest in excavating or defending The Real Stirner, but some reads are just laughably divergent from anything close to reality.

I think the more interesting question is: did figures like Rocca happen to misread Stirner partly in the same way that Whitaker does?

And it seems very clear from his own words that Rocca did see Stirner as advocating a rejection of thought and return to natural instinct. Indeed this seems to be one of the weird instances where we can actually see some evidence that these fascists actually read Stirner rather than just picking up “the gist” from social interactions where he at best served as a cartoonish meme. And not just The Ego And Its Own! It’s in Stirner’s Critics where he rambles at length about rejecting thought for its own sake, valuing it only in terms of its capacity to to dissolve one’s scruples. There’s a bit of a leap necessary to go from there to worshiping natural instinct, and there is text of Stirner critiquing being dragged along by one’s hungers, but inveighing against thought itself is not the sort of 101 level canard most people opportunistically pick up from Stirner at a glance. Granted, it’s quite at odds with Whitaker’s framing of Stirner as Logic & Reason bro, but we can pick out a kind of coherent arc where thought is the realm of spooks intervening over and distracting from the physical base of your impulses and instincts.

While, again, words cannot emphasize how dreary and wasteful I find arguments over what constitutes The Real Stirner, this is not such a rare reading. I’ve encountered it among green anarchists and even neoreactionaries. It has a certain kind of gravitational pull because it avoids the perpetual goalpost moving of simply declaring every single conceivable sentence one could offer up within language as just another specter of reified thought. The Natural thus provides a ground, a clear goal, an explanation of what all Stirner was on about that many people find comfortingly clear. Of course even these Stirnerites wouldn’t capitalize it as an abstract concept “The Natural” but they would nevertheless emphasize that the point is something like listening to your body or more directly flowing from its desires rather than getting lost in a tangle of cognition and social concepts.

Whether collapsing desire construction and mutation down to a direct connection with one’s base instincts can be really extended into a general endorsement of “the authority of nature” is less interesting than whether folks repeatedly feel an attraction to such leaps.

Certain currents of fascists have repeatedly embraced Stirner, not as in an attempt to claim something popular for themselves, as many egoists have dismissively assumed, but because they clearly and explicitly find personal resonances with Stirner. You’ll often find Stirner right beside Evola on fascist reading lists in 8chan or the like, not because they’re consciously trying to steal Stirner – the vast majority of their audience has never even heard of him – but because those recommending him have their own connection to and sincere fondness for him. These fascists see themselves as individualists par excellence and it’s vital that we understand fascism as not necessarily the exact opposite of individualism but often as a perversion or specific form of individualism. This requires going beyond the inane boomer mis-definitions of fascism in mere terms of totalitarianism, collectivism, or homogeneity. And it requires us to kick off from a defensive posturing that dare not concede any rhetorical ground.

In particular we must understand that nationalism has two sides, not just the construction of a flat and illusory solidarity with one’s countrymen, but the stripping away of empathy and identification with the foreigner. And of the two it is the latter that is the graver mistake and more deadly poison. The mistake of nationalism, nativism, etc, is most centrally about reducing one’s circle of care. When fascists scream that an American or a White life should be worth more to you than a Korean life, they are not demanding you elevate your compassion for some average American, they are demanding you decrease your compassion for every Korean. And when they justify this by appealing to some supposed natural or inherent pull to value one’s kin over strangers, the proper retort is not to litigate whether or not you are truly “kin” with every other American. The fascist wants to get around to reducing that circle of care too! Contemporary fascist movements have embraced the micro-scale and hyper-local. Ask a fascist today if he thinks there should be border controls between US states or counties and he’ll often smirkingly answer in the affirmative. From neoreactionaries to national-anarchists and countless other currents, the evolution of the fascist movement has been to collapse the already small number of individuals you are allowed to care about. To characterize fascism in terms of a drive for some vast homogenous and totalizing society is to miss that fascist movements have always positioned themselves as defending a diverse patchwork of isolated islands against the (supposed) homogenizing effects of global connectivity. The Third Reich explicitly positioned itself as the champion of local culture against the corruption of global civilization.

The fascist project is in no small part to shrink your identification with others, to remove all sense of a common spark of creative brilliance, emerging and situated in different contexts, different lives, and to instead suppress this identification ultimately even in yourself.

The creative nothing was probably meant as a non-concept, a kind of topological defect or singularity in our language that formal conceptualization cannot capture. The sort of beyond the horizon where Wittgenstein thought everything important laid. I am, in my old age as a cranky ideologue, a notorious criminal many times over convicted of scientism, not particularly sympathetic anymore to the usage of non-concepts of any kind. In my mind they’ve long since revealed themselves as a cheap trick, a rug to sweep things under, a shell game for folks running scams in the back alleys of philosophy. But even those who embrace or accept the appeal to such non-concepts must still admit they have a certain tendency to get immediately replaced by concepts. What fits into the hole? A mere phenomenological experience of almost cartesian remove and immanence? An anti-reductionist vitalism? A collapse to bare pre-conceptual biological instinct? A self-reflective loop of conscious integration? The array of things folks have implicitly or explicitly stitched into the ‘creative nothing’ is vast and quite varied.

Some provide a springboard for empathic blurring of identification, in this sense the stripping away of arbitrary conceptual scaffoldings and historical happenstance allows for a very humanist move from identifying as a thing or a set of things (just more inert chains) into identifying with all fountainheads of the ‘creative nothing.’ This replicates the core premise of anarchism: your freedom is my freedom, because what matters is freedom, not the arbitrary particularities of some given context in which it is expressed. We are not our various social or physical identities or some clotting of memetic parasites in our brains, but the motion underneath, and that motion is itself the same motion in my brain and yours. The same underlying characteristic or property. This, in various languages, is a common conclusion of some different concepts that get plugged into “the creative nothing.”

But in many other approaches the stripping away does not arrive at a common freedom but at an even more particularized and isolated last twitch of the mind. This is the place that Rocca went by embracing natural preconceptual instinct as the antithesis to “thought for thought’s sake.” It is also how fascists use Stirner to this day. In their hands Stirner is a tool to strip away, to reject any recognition of commonality. Why should you care about the stranger under the bombs in another country? If they are your property to be used, they are at best not particularly ready-to-hand, and at worst something more like a tool abandoned to the weeds at the edge of your farm. Indeed what could conceivably move you to care about their plight but some alien parasite, some Humanist Brainwashing? To care about the abstraction of people far away, laboring under the terror of the drones, is surely to fall prey to the God that is the abstract “Man.”

Long ago, in the era before fascism was discovered by liberals (so prior to 2017), I happened across a small brand-new blog of right-libertarians mocking C4SS. The thrust of their critique was that mutualists clearly hadn’t read Stirner because they still did cringey humanist shit like care about foreigners. I laughed and rolled my eyes even further to discover they’d registered a .biz domain – an affectation that had just gotten popular among right-libertarians. There was no way this “therightstuff.biz” would ever draw an audience, just another shitty wordpress by two random dudes. …Later, of course, they would start a podcast on that site called “The Daily Shoah.”

Now obviously their usage of Stirner was rather mercenary. I mean they also had posts up at the same time praising tradcath shit. It should not be contentious that if you weld Stirner to Catholicism you’re gonna have to strip away some of Stirner. But we can recognize that while also recognizing that what would become the most popular nazi podcast wasn’t citing a then still quite obscure figure like Stirner to gain points, but because they actually sincerely found value in him. And that value was precisely in stripping away compassion for others. Mike Peinovich and Alex McNabb had been attracted to right-libertarianism because it provided justifications to dismiss the suffering of those without their privilege and a narrative that let them see themselves as elite. But they chafed at libertarianism’s strict morality and occasional concern with the oppressed, as well as the implicit globalist cosmopolitanism of markets. In Stirner they found an escape, a way to renounce those fetters and embrace the callousness they actually felt. And while Stirner does not share the inextricable essentialist elitism of Nietzsche who despairs of a world drowning in sheeple, the reader is still invited to an elite circle of the few brilliant souls who cast themselves free of specters. Casting off the “fixed idea” of caring about others from the apex of a hierarchy of enlightenment has obvious resonances with fascistic frames, although the boys would quickly discover they could get even stronger highs mainlining anti-semitic conspiracies and racial pseudoscience.

Now obviously this example of neonazi usage of Stirner requires them to scratch off more than a few things and certainly requires ignoring the absolute nuclear bomb of his line, “I love men too — not merely individuals, but every one.” But let’s be frank: Stirner wrote very much in the way of snarky critique, and very little in the way of positive argument. He emphasizes tearing down fixed concepts or memetic complexes, and gives only the most tepid excuse or even appeal to not be a massive prick. He’s strong on “I will not be ruled” but relatively fleetingly and barely makes any substantive case for the other half of anarchism: “I shall not rule.” Why should we love? Stirner’s avoidance of positive ethics, leaves him to functionally duck the question “I love them because love makes me happy, I love because loving is natural to me.” But what if loving isn’t natural to you? What if you were born feeling no sense of solidarity, empathy, or compassion, and find happiness in torturing animals? And wait just a minute: how is anything “natural” to a creative nothing? Why should arguments of what is “natural” matter to a creative nothing? Is Rocca right that the ego boils down to a return from the compounding loop of reflective thought to natural instinct?

In every choice of one value or identification over another there are mechanisms of causation and reasoning that are always inherently at play. Everyone has a morality and ethics is innate to the very process of weighing any choice. Those who never joined us in explicitly plugging conceptual mechanisms into the hole of the creative nothing are free to drift loftily above any consideration of this tangle; a lack of awareness can, of course, serve as a sense of freedom. If you’re not aware of the actual causal mechanisms by which one choice tugs at you more than another you can treat the happenstance flicker of feelings across your life as a kind of fountain of randomness or even wildness. But nothing is really left to object to the “Stirnerite” who simply happens to feel flickers of sadism and a lust for power. And even less is able to be objected to when the fascist argues that caring about strangers is unnatural, because their distance from immediate stimuli and instinctive responses, to say nothing of continual social entanglement, makes it impossible to be tormented by their torment or refreshed by their refreshment without requiring the adoption of the dread conceptualization.

I do not mean to imply that answers cannot be given, and some self professed “Stirnerites” have indeed given various answers. My point here is that these are non-trivial issues and fascists or other reactionaries coming down on the other side of them are not simply reading “don’t do a collectivism” and doing a collectivism anyway. They are diverging in ways from Stirner’s own trajectory, but they are often still sincerely reading him and being influenced by him. Even if they end up running with him into absolute batshit scumfuckery like Rocca and Arpinati.

For decades Sidney Parker was one of the most prominent individualist anarchists and Stirnerite egoists in the world, certainly the anglosphere, ruling as editor of Minus One and EGO, writing the introduction to a popular print of The Ego and Its Own, and generally being a thorn in the side of the British anarchist scene. In 1993, Parker finally abandoned anarchism, writing:

“Anarchism is a creed of social transformation aiming at the ending of all domination and exploitation of man by man. Its adherents seek the creation of the Judeo-Christian myth of a heaven on earth. The central anarchist tenet is: Dominating People Is Wrong. It is based on the belief that all, or almost all, individuals are, or can be, equally capable of taking part in decision-making.

I no longer accept these propositions.

As a conscious egoist I can see no reason why I should not dominate others – if it is my interest to do so and within my competence. Similarly, I am prepared to support others who dominate if that will benefit me. “If the condition of the State does not bear hard on the closet-philosopher, is he to occupy himself with it because it is his ‘most sacred duty?’ So long as the State does according to his wish, what need has he to look up from his studies?” (Stirner) Sometimes, indeed, I may behave in an “anarchist” fashion, but, by the same token, I may also behave in an “archist” fashion. The belief in anarchism imprisoned me in a net of conceptual imperatives. Egoism leaves any way open to me for which I am empowered.”

And of course Parker endorsed racial hierarchy and emphatically embraced Ragnar Redbeard, the inane “anarchist” writer constantly endorsed alongside Stirner by fascists, whose book Might Is Right has had many republications literally covered in swastikas. Countless other more personal and intimate examples of such turns exist, although it’s beyond the purview of this book review to laboriously list them all. This is adamantly not to say that every or even most egoist anarchists become fascists or such outright scumbags. But if being an anarchist and respected egoist for decades like Parker still isn’t an inoculation against such heel turns today we can’t just write off Rocca and Arpinati as strange historical anomalies and continuing fascist and reactionary endorsement of Stirner a completely illiterate opportunism.

While I found value in Stirner in my youth, I must admit I have never been able to fathom the people who defensively cling to him, who identify with him as some kind of flag. I suppose if you are too weak to stand in the face of sneering collectivists it may help to have something else to throw in front of you as a shield. Some external authority to prop up your voice and draw the fire of responses away from you personally. Some shared idol to rally a tribe of dissidents. And, of course, if the outgroup comes for this token, the ingroup must always circle the wagons lest they be picked off one by one by the hordes of moralist communist bureaucrats all around. But I dunno, surely folks understand that an actual fiery individualism wouldn’t feel the need to remind everyone of one’s asserted individualism or to immediately form and cling to some new tribe?

I am, to say the least, disappointed and vexed by the incessant shallow dismissal that “Stirner opposed collectivism and nationalism is collectivism, they’re exact opposites, fascist Stirnerites are a complete contradiction from which nothing can be learned.” Of course, Stirner would have laughed at the nazis. Of course, he personally had passages at odds with some of their specific positions. But the idea that there’s an ideological complete contradiction is simply not true. No one spontaneously explodes upon emphasizing some parts of his texts and ignoring others, much less in rearranging and reconstructing things, or just using him as a loose springboard for what arguments they find personally compelling instead.

The actual living person Johann Kaspar Schmidt who got the “big forehead” nickname Max Stirner, was, like any other person, of such vast complexity as to defy compression into any set of texts, much less the few we have from him. He might have had a somewhat unified and coherent philosophical project, where each piece depends critically upon every other piece, he might even have had radically different intuitions, ideas, and responses than are implied within the few scant and highly contextually-bound texts we have, but this is not how texts work. Texts, for better or worse, end up existing as an assortment of arguments placed alongside one another.

I’m not suggesting that, for example, Rocca’s endorsement of a worldwide war of all against all as the path to a union of egoists is some kind of intelligent development on Stirner, nor anything that Johann Kaspar Schmidt would have recognized. Rocca and Arpinati were bloodthirsty scumfucks, Rygier a vengeful opportunist. They clearly drew at best very loosely from Stirner’s texts and it’s not at all clear that they had any real love for anything else that might be called anarchist theory (and recall that Stirner never identified with the term or the movement).

But even though Whitaker whiffs completely on understanding the ideological elements in play, his book nevertheless documents an anarchist scene annoyingly similar to today’s. We don’t shoot each other with pistols at bookfairs, but the scumfuckery of some noxious egoist wingnuts and the abusive power of some red scene patriarchs will have immediate resonances to anyone who’s been an anarchist for more than a day and seen the worst corners of our scene.

This is the most chilling thing about The Anarchist-Individualist Origins Of Italian Fascism: it reads like a friend at a potluck dishing scene drama about one edgelord or another today. Even as the majority of the Italian anarchist movement lies just out of focus, occasionally throwing a chair or a rock at the protagonists and introducing an interlude of hospitalization, you can’t look away from the fuckery, you already know it so intimately.

This is the frank truth, for all our heroism and angelic exemplars, the anarchist milieu has always had a problem with a fringe of militancy-worshiping shits for whom the attraction of “anarchism” is a promise of getting away with whatever they wanted. A “might is right” sort of attitude often tied to a fetishization of criminal/warrior aristocratic elites in the name of militarism. The spine for “action” is substituted for the spine for values. Who cares if that dude abused his partner, he went to a tree sit once so nothing can be done.

The recruitment of such is an inevitable byproduct of how anarchism frames itself and the struggles it is engaged in. Failing to address these little shits – as well as allowing much of the mainstream of anarchism to be captured by centralized power structures – leads to a false dichotomy between tepid manipulative gatekeeping organizationalists and bloodthirsty scumfuck “individualists” where both sides reinforce the other. If you’re not in favor of breaking glass in motel pools to cut up children (because “social war”) you must therefore be with the pacifist lib grifters and identity politicians.

I started this review with Borghi and Fabbri’s medical rape of Rygier mostly because it’s a shocking lost fact that should damn well be at least a footnote on every goddamn thing about either of them, but also because I know damn well that this review will be screamed about and relayed to people as some outrageous outsider hitpiece on Stirner, egoism, or individualist anarchism. And at the exact same time many opportunist communists will salivate to link it as some kind of proof that Max Stirner secretly lived another century, grew a mustache, and renamed himself Adolf Hitler.

But I think Rygier’s turn to fascism is fascinating because we can appreciate that she was no doubt motivated by her extremely fucked up adversaries in the anarchist movement. You can’t learn just how far Borghi and Fabbri went in their struggle for popularity and influence against her, as well as their allegiance to their bro, and not fucking loathe them. And we can absolutely lay some of the blame for her pivot to fascism at their feet while relieving her of not one iota of responsibility and agency. Blame can overlap and multiply! It’s not zero-sum!

Too often the worst sort of abuse or misbehavior is covered up by “the other side is worse!!” Just as fascist creep is cultivated by a failure to recognize and excise it, it is also cultivated by failing to handle other problems. False binaries are created by inaction against or tolerance of different flavors of fucked up shit. Green reactionaries take root in part by pointing out how bad the bureaucratic reds are. Nazbols take root by emphasizing just how bad the capitalist libs are. Ranks close, political identities become mutable flags of convenient counter-coalitions rather than anything consistent.

The Italian individualist anarchists were absolutely right to take issue with the organizationalist currents that dominated the scene, that often pacified and attempted to control or centralize anarchism (and thus give space to corruption). But there wasn’t a strong base of options beyond Fabbri and Borghi (I would kill to learn Malatesta’s complicity or ignorance of events), so Rygier sided with Rocca. This sort of thing could have been partially derailed if the individualists who didn’t go fascist had the spine to stand simultaneously against both sorts of rot early on.

It would obviously be a mistake to read Whitaker’s book in isolation; just as there are Anarchist-Individualist Origins of Fascism, there are also Bolshevik Origins of Fascism, Socialist Origins of Fascism, Liberal Origins of Fascism, etc. Whitaker focuses on Nanni’s supposed individualism, but let us never forget that the vast majority of fascism’s initial origins were with the state socialists. And in particular, the creeping mistake of “left unity,” the bizarre but ever popular delusion that “we’re all on the same side,” is no small part of how an egoist streetfighter like Arpinati could end up best friends with a literal mayor like Nanni and then a prominent politician like Mussolini. 

The dangers of circling wagons and accepting or overlooking problematic allies to defeat a specific enemy are eternal. In both left-unity or individualist-unity, it was on display throughout the sordid rise of fascism, in almost exactly the same way they’ve continued to be a problem in the last few decades. When you’re under siege and someone shitty offers you friendship, it takes far more spine and courage to burn that friendship than it does to merely throw more punches against your common enemy.

Italian anarchists took way too long to settle on deplatforming and ostracizing the protofash egoists. Yes, streetfighting and attacks on protofash egoist talks were common (although the Novatori started it by starting pistol fights at conferences). But one of the most shocking things in Whitaker’s book is that venues and conferences continued to give them a platform basically until they were openly at war with the entire anarchist movement as explicit fascists. Further, Arpinati was able to recruit from anarchist ranks well into his reign of terror on the anarchist movement because he maintained personal friendships with specific individuals. Anarchists didn’t successfully (if at all) apply pressure to stop those friendships and so he was able to court “antifascists” into flipping sides. Similarly, much confusion was clearly had before folks recognized that there can be insurgent or revolutionary threats that must be studiously opposed simultaneous to our opposition to the ruling establishment, never downplaying one threat to focus on the other, much less allying with one against the other. And of course, we can’t afford to ignore how the allure of bravery and militancy can obscure invalidating downsides.

The absolute necessity of enforcing No Platform, pressuring disassociation, Three Way Fight, etc. are lessons folks have obviously learned the hard way again and again in different subcultures and scenes as fascist creep sets in, but it’s really arresting to read the particulars of the very first anarchists to struggle with these dynamics at the literal dawn of the fascist movement.

Sadly, while antifascism – as a specialized project, discourse, and milieu – has been pretty much defined by the recognition of these lessons, this perspective isn’t a given in every circle that anarchists operate in.

It has been frequently said that, “every anarchist is an antifascist by definition so focusing on antifascism is a dangerous distraction.” And, as the populist traction of the Trump era wanes, much hay has been made once again about antifascism as implicitly liberal. Something that focuses on minor enemies to the benefit of the status quo. Identical things have been regularly said about “feminism.” In some real sense anarchism is trivially feminist by definition, but while those two concepts should ultimately converge, they clearly haven’t fully in practice. Feminism and antifascism can be appropriated by liberals to serve the status quo, but this is no reason to reject them. It’s long been my contention that the anarchist movement needs a specifically antifascist line of consideration, of focus in analysis and practice; it cannot simply assume that antifascism follows trivially from anarchism (or egoism or whatever).

If today – in a world of eco-fascists many of whom who sincerely want to collapse civilization, initiate a race war and return to closed small tribes, or national-bolsheviks sincerely committed to war on the existing capitalist class, to say nothing of myriad other strains – it is self-evidently absurd to cling to old marxist analyses that fascism is merely a stage of capitalism, or that fascists are pawns of the capitalists. We laugh in the face of boomers who still grab at claims that fascism is literally defined by “cultural and ideological homogenization” in contrast to virtually every fascist ranting about preserving cultural diversity from globalism. But these absurdities were once quite popular in no small part because studying actual fascists, tracing the potency of their ideological appeals, or remembering knowledge gained in struggles against them was dismissed as unimportant, or even a threat.

It was not that many years ago that “antifa” was a widely hated word in anarchist spaces and the most basic sorts of campaigns, to, for example, deplatform Death In June, provoked sneering if not fervent hostility. It’s literally impossible for that dude to be a fascist, he’s gay. My favorite of such takes to this day remains, ‘um killing people for sport is obviously the least fascist thing, it shows they have a liberated libido.’

Yes, this is a collectivist sort of wagon-circling, but it also stems from dismissively approaching fascism as purely a social or even institutional phenomenon rather than an ideological movement. Or, even as merely a substitute word for “the bad thing.” In this context a book like The Anarchist-Individualist Origins of Italian Fascism can only be treated as an infuriating attack.

How can the good thing be in any way tied to the bad thing except through spurious and tenuous associations, a tiny spattering of nonsensical contradictions!

Yet, I actually do think there’s something to the instinctive understanding that fascism is just the polar opposite of us. Even if that doesn’t mean that everyone on the opposite side of us on any issue is therefore a fascist.

I’ve long emphasized a two-tiered description of fascism: not just as the macroscopic politics of palingenetic ultranationalism, but also an underlying philosophy of power beneath it that stands as the exact opposite of anarchism. This philosophy of power is hostile to reason and all about shrinking one’s circle of care and identification. Intellectual arguments for compassion and truth must be discarded as pointless or unsustainable via moral and epistemic nihilism, but it’s not enough to dismiss them as specters, the continuing pull of reason and empathy requires an active resistance lest it corrupt the fascist. Thus violence becomes a purifying loop that sheds off compassion and reason. The self-evident lie of the nation, race, etc (virtually all fascists admit such collective abstractions are a lie, from Anglin to Spencer), is a useful lie not just because it provides a way to mobilize social power, but also because it helps secure one’s own head against the ever threatening spiral of reason and compassion.

In this sense fascism is a project defined not just as one pole in the eternal conflict of power vs freedom, but by its evolved resistance to the anarchist creep, that is to say the dangerous infectiousness of our perspective. Not just through cultivating a continuous loop of violence that burns away the weeds of higher thought and empathy, but also through creating social pressures to vice-signal. Even when the fascist cannot engage in daily physical violence, he can still make a combative public show of his lack of concern for others. He can sing “nuke em till they glow” or speechify about stomping the skulls of immigrant babies or defend the cannibalism of raider societies or make memes treating Assad’s gas attacks like Nickelodeon goop. As the infectious processes of reason and empathy broadly ratchet towards certain social norms and common values, the fascist finds a thin “freedom” in his rupture with them, creating an opposite community with opposite values of hardness and shallow instinct.

There is, I believe, a substantive sense in which fascism really did emerge from (individualist) anarchism, and that’s as our antithesis. Yes, the socialists, liberals, and conservative influences upon fascism were vast, and counted for the overwhelming bulk of their numbers. In comparison, the number of “individualist anarchists” who joined them was a barely visible dust mote. But what our presence contributed was a crystalizing clarity that catalyzed and reshaped those long-existing reactionary elements.

In this sense, while both anarchism and fascism are modern ideologies, we are at the same time purifications of eternal tendencies throughout history, the modern dimension being our self-awareness.

It is frequently marveled that anarchists and fascists often agree in our models of the world, but pick completely different values to fight for. Where liberals, socialists, communists, libertarians, conservatives, etc embrace delusions of some kind of compromise, some middle path between freedom and power, anarchists and fascists both tend to understand the actual landscape.

What matters is the values we align with.

For this reason, “I will not be ruled” on its own is not a half-step to anarchism’s “I will not be ruled and I will not rule” but sometimes a move in the completely opposite direction.

Commentary
On Discourse-Involved Rioting

On February 4th, 2022, the Republican National Committee wholeheartedly endorsed the congressional inquiry into the causes of the January 6th, 2021 insurrection that delayed the certification of Donald Trump’s failure to be re-elected for another term.

Actually I’m kidding. They not only opposed it but in the process censured the only Republican members of congress taking the process seriously, and described the events of that day themselves as “legitimate political discourse” that Democrats are supposedly persecuting people for. I laughed upon reading it.

Naturally, screams of Hypocrisy have since ensued from Democrat-leaning pundits, professional and amateur alike. This is not a surprise, given what happened. A mob of Trump supporters stormed the Capitol to stop the recognition that their candidate had lost, based on false claims of massive and implausible fraud.

The same type of people siding with that action regularly denounce Black Lives Matter demonstrators, even calling them “terrorists” while cheering the actions and subsequent acquittal of Kyle Rittenhouse for the fatal shooting of two protestors and the maiming of a third in Wisconsin.

“Inconsistent! Hypocritical!” many say.

However, there is something that I have learned over the years about the idea of hypocrisy that illuminates what it truly is: hypocrisy is consistency with an unspoken principle. A hypocrite is not contradicting themselves, they’re just not telling you what their reasoning actually is.

So, in the case of conservatives in America apparently saying that Black Lives Matters protestors deserve to be shot while fans of Donald Trump attempting to violently block the certification of an election are righteous political martyrs, here’s the consistency:

“What is legitimate is what supports us & our goals, and what is illegitimate is anyone who does not support them. We win, that’s it, period.”

You may recognize that principle. It is Fascist, plain and simple. It is the essence of Might makes Right, the boiling down of all political thought to sheer power. Through this lens, “what are ya gonna do about it?” is The Alpha & Omega of politics and all else is window dressing.

This snaps into place the thread between calling for BLM protesters to be slaughtered and turning the woman who died breaking into the Capitol building into a modern day Horst Wessel (I am deliberately not naming her for this reason; look up the latter name for reference).

For fascists, violence is good when it’s them being violent and bad when *you* do it.

The thing about this logic though is that it mirrors the root of the nation-state itself, in that it’s practical definition of legitimacy is maintenance of overwhelming force. After all, the difference between a successful revolution and a massive crime is success versus failure. Fascism just specifies who they think should win.

The uprisings in the wake of police murders of racialized people were & continue to be in defiance of the prevailing US concept of force & its masters. Of course Republicans oppose that! They support the status quo and equate undoing it with total societal chaos!

The Capitol putsch was a convulsion of the dominant culture in fear (falsely) of existential threat, seeking to stop it by any means. Of course Republicans support that! Their fans and sponsors regularly share and bankroll talk of the utter absurdity that Joe Biden is an agent of black and brown revenge, the gravedigger of whiteness itself!

So what does this wrap up to?

  1. The Republican party is not being contradictory, it’s being fascist. Adapt criticism accordingly I’d say.
  2. Going by the logic here of “what ya gonna do about it?”, Minneapolis’ response to police murders of black people of “burn down your precinct” was fair game. You do not get to pick your riots. If January 6th was “legitimate discourse” then every riot is.

What the Republican National Committee has done by endorsing the actions of Donald Trump’s fanbase is effectively the political equivalent of opening the Ark of the Covenant. If you’ve seen “Raiders of the Lost Ark”, then you understand why my reaction is to laugh.

Spanish, Stateless Embassies
Los Cripto no nos salvarán del Sistema Capitalista de Trabajo

De Eric Fleischmann. Artículo original: Crypto Will Not Save Us From the Capitalist Workplace, publicado el 7 de marzo 2022. Traducido al español por Kesabel Babe.

He admitido antes y admitiré nuevamente que “no soy particularmente un experto en tecnología. Soy un animador de la tecnología open-source, peer-to-peer, descentralizada, apropiada, etc., pero, por lo demás, sólo tengo tanto conocimiento de este tema como un zoomer promedio”. Sin embargo, he observado que con el auge de las criptomonedas y el blockchain, ha emergido una línea de pensamiento que afirma que estas tecnologías ofrecen un escape al tradicional sistema de trabajo capitalista – particularmente al existente en Estados Unidos. Este deseo es comprensible ya que dicho sistema de trabajo es uno jerárquico, autoritariamente burocrático o, como Elizabeth Anderson lo describe, es como un “gobierno privado” tan centralizado y antidemocrático como un régimen estatal comunista. Según Anderson “estás sujeto a un gobierno privado cuando (1) estás subordinado a autoridades que pueden ordenarte y sancionarte por no cumplir en algún ámbito de tu vida, y (2) las autoridades lo tratan como si no fuera de tu incumbencia, entre una amplia gama de casos, qué ordenes emite y por qué te sanciona”. Y, según esta definición, la mayoría de los no sindicalizados, no directiva, no cooperativos y no autónoma “trabajadores en Estados Unidos son gobernados por relaciones dictatoriales comunistas en sus vidas laborales” [1]. No solo esto, sino la teoría de explotación marxista dice que las relaciones entre empleadores y empleados están definidas por la extracción de la plusvalía de éste último en forma de ganancia. Como Richard Wolff escribe en Democracy at Work: A Cure For Capitalism (Democracia en el trabajo: una cura para el Capitalismo), esto…

Es el exceso de valor añadido por los trabajadores – y tomados por los empleadores- sobre el valor pagado en salarios a los mismos. Para pagarle a un empleado 10$ la hora, un empleador debe recibir más de 10$ de la producción adicional por hora para vender. El excedente es el ingreso neto de los capitalistas de los costes directos de los insumos y de la mano de obra para producir.

Estas condiciones llevan a muchos a desear simplemente renunciar, una estrategia que Anderson llamó “salida” y la cuál podía ser demostrada en la tendencia general denominada la Gran Resignación; un snapshot que puede ser encontrado en el muy popular subreddit r/antiwork.

Como se mencionó anteriormente, una herramienta que se promociona para esta estrategia – al menos en algunos círculos – son los instrumentos especulativos del blockchain como las criptomonedas – particularmente el Bitcoin como el indiscutiblemente más popular y lucrativo con una capital del mercado casi el doble de la del subcampeón Ethereum – y NFTs (non-fungible tokens) [2]. Y para algunos, las inversiones cripto, el trading, el mining, y/o staking & lending, funcionan. Según una encuesta realizada por Civic Science, 4% de la población de Estados Unidos ha o conoce a alguien que ha renunciado a sus trabajos por las ganancias hechas a través de inversiones en criptomonedas, con dos tercios de los encuestados teniendo un ingreso total menor de 50 000$ de antemano. Desde una perspectiva menos estadística, también hay muchos titulares como: “Esta mamá renuncia a su trabajo para concentrarse en cripto a tiempo completo y construir una ‘riqueza generacional’. Ahora hace alrededor de 80 000$ al mes”; o “Un enfermero ganó el salario de su día entero haciendo cripto trading en su hora de almuerzo, así que renunció a su trabajo diario y ahora gana 7 cifras”; o “Los millennials están renunciando a sus trabajos para convertirse en cripto traders. Aquí está el riesgo, la recompensa”. También han empezado a surgir pequeños “movimientos” en Internet que fomentan la idea de esta posibilidad. En particular, r/CryptoCurrencyFIRE provee un espacio para compartir tips y perspectivas sobre la Independencia Financiera y la Jubilación Anticipada a través del cripto trading. Y si bien no se promociona específicamente como una herramienta anti-trabajo, al menos muchos entusiastas del cripto como Kurt Ivy creen que la tecnología blockchain va a “descentralizar las estructuras económicas establecidas y devolverle las ganancias y el poder a la gente”. Entonces mientras el cripto no es actualmente una característica principal del movimiento anti trabajo asalariado que está ocurriendo en E.E.U.U., tiene el potencial para convertirse en una. Por lo tanto, me gustaría disuadir a la gente anticipadamente de esta idea, al menos en su forma actual separada de una teoría y una praxis más amplias del cambio socioeconómico.

Para empezar, son bastante conocidas las críticas a las criptomonedas por no ser liberadoras. Por ejemplo, en Twitter, Kevin Carson escribe un breve diálogo:

“Si no te gusta ser pobre, haz X”

“¿Es posible para todas las personas hacer X y eliminar la pobreza?”

“No…”

“Entonces no es una solución sistemática. Solo es una forma de que unos pocos afortunados sean los primeros en vencer a un sistema injusto. Googlee ‘falacia de composición’.”

Por estos estándares, Bitcoin y otra criptomonedas no cumplen los criterios de una solución sistemática a… básicamente cualquier cosa. Y, por supuesto, están las amplias preocupaciones medioambientales que la tecnología blockchain sigue planteando. Pero aún más, el mercado Bitcoin en particular refleja la asimetría del mercado capitalista, con Carson escribiendo esto en el 2016 en The Desktop Regulatory State (El Estado Regulatorio de Escritorio) que: “más de la mitad de todos los Bitcoins pertenecen a una décima de un porciento de todas las cuentas de Bitcoin. Y en junio de 2014, una sola entidad adquirió por primera vez el 51% de la potencia informática total utilizada para minar Bitcoins por periodos de tiempos considerables”. No ha cambiado mucho en la última media década, ya que Khristopher J. Brooks contabilizó en 2021 que “el top 10 000 principales inversores de Bitcoin”, representan “un mero 0.01% de todos los titulares de Bitcoin [,]… controlan el 27% de la moneda digital”. Y no sólo se refleja la disparidad de la riqueza, sino que, a pesar del atractivo descentralista del Bitcoin, hay una gran centralización de su mercado. Como Michael Sheetz reporta: “Un estudio forense en el boom del Bitcoin del 2017 ha encontrado que casi todo el auge de la moneda digital en ese momento es atribuible a “un gran jugador ‘, aunque el manipulador del mercado sigue sin identificar”. Es posible que las más nuevas criptomonedas sean más equitativas tanto en propiedad como en poder, pero es extremadamente difícil decir cuántos individuos poseen múltiples direcciones (que denotan las cuentas de criptomonedas identificables) o cuántas direcciones pertenecen a múltiples personas, y no ha habido ningún movimiento público importante hacia una criptomoneda mejor distribuida. No sólo esto, sino Ed Zitron, basándose en un artículo de Parmy Olson, señala que, por su conexión con servidores centralizados, “(su) nuestro gran y hermoso blockchain descentralizado está alimentado por una capa tras otra de infraestructura web regular y centralizada.” Y la realidad de esta situación es bien conocida por los grandes criptoevangelistas. Entonces cuando “ellos finalmente alcanzan el punto en el que tienen razón y son ricos, ¿importa que su sistema descentralizado, igualitario y meritocrático siempre fue tan centralizado, amañado y oligárquico (si no más) como el sistema del que escaparon?” Y como Carson elabora, debido a que “todas las imitaciones de Bitcoin” están “usando la misma arquitectura blockchain”, ellos “tienen el mismo problema que el original: son mercancías, unidades de valor almacenado, que se negocian en el mercado, se aprecian en el precio, y por lo tanto crean un incentivo para la especulación y el acaparamiento en lugar del intercambio”. Finalmente, como el Bitcoin es “creado por un tercero en lugar de por el propio acto de gastarlo, [por lo que] no solventa el problema de liquidez para aquellos que carecen de dinero convencional”.

Este aspecto final también es lo que diferencia el Bitcoin y otras criptomonedas de aquellos sistemas monetarios alternativos que, históricamente y/o teóricamente, le permitirían a la gente crear economías locales basadas en la confianza fuera de la economía del trabajo asalariado. Antes de la primacía de la economía del trabajo asalariado, las comunidades de los siglos XVI y XVII en Inglaterra, como David Graeber dice en Debt: The First 5,000 Years (Débito: Los primeros 5000 años), a menudo creaban su propio dinero que simplemente se acordaba para usar o utilizaban lo que Cardon identifica como un “sistema de compensación de crédito mutuo”, en el que las empresas “gastan más dinero en existencia incurriendo en débitos para la compra de bienes dentro del sistema y luego ganando créditos para compensar los débitos mediante la venta de sus propios servicios dentro del sistema”. La moneda funciona como una especie de pagaré por el que cada participante monetiza el valor de su producción futura”. En el presente, hay cientos de timebanks alrededor del mundo- un “sistema de trueque de varios servicios entre sí utilizando el tiempo-trabajo como unidad de cuenta, la cual fue desarrollada por múltiples pensadores socialistas basados en la teoría del valor del trabajo”- y muchas comunidades usan LETS (Local Exchange Trading System/ Sistema de Comercio de Intercambio Local)- “una empresa comunitaria sin fines de lucro iniciada localmente y organizada democráticamente, que provee un servicio de información a la comunidad y registra las transacciones de los intercambios de bienes y servicios de los miembros usando la moneda de los créditos LETS creada localmente”. A diferencia de las criptomonedas, los sistemas como LETS y los timebanks pueden generar medios de intercambio dentro de las comunidades usando redes comunitarias, y, como se explicó antes, pueden estar totalmente separados no sólo de la economía de trabajo asalariado, sino también del nexo del efectivo [3]. Y, como sostiene Carson, “las herramientas mecánicas CNC baratas y de open-source, la información en la red y las plataformas digitales, la permacultura y los huertos comunitarios, las monedas alternativas y sistemas de créditos mutuos; reducen la escala de producción factible de muchos bienes a los niveles de hogar, hogar múltiple y vecindario, y reducen similarmente los desembolsos de capital requeridos para producir directamente las necesidades de consumo a una escala dentro de los medios de tales agrupaciones [énfasis añadido]”. Este es un futuro libre del sistema de trabajo capitalista, no un mercado de valores online, sino una forma cooperativa y flexible de producción e intercambio basado en comunidades y hogares [4]. Este tipo de economía no necesita depender ni de salarios ni de propietarios privados de los medios de producción o ingresos procedentes del juego con activos digitales.

Esto no quiere decir que las criptomonedas y el blockchain no tienen ningún lugar en las luchas anti-capitalistas y anti-estatistas. Rojava- el increíble proyecto libertario socialista que se está llevando a cabo en el norte de Siria- ha considerado usar criptomonedas para reducir los costos de la infraestructura monetaria actual y promover una mayor descentralización de la economía; las ONG están usan criptomonedas para evadir tanto al cuasi-estado Talibán como a las sanciones internacionales de varios gobiernos con el fin de ayudar a los afganos; y Logan Glitterbomb esboza cómo “muchos libertarios abogan [por las criptomonedas] específicamente junto con la táctica agorista de evadir impuestos. La idea de que por no pagar impuestos uno “hará morir de hambre al Estado”. Carson incluso permite que el marco centralizado detrás del blockchain pueda mitigarse cuando “combinada con una arquitectura p2p que lo libera de la dependencia de una red de servidores centrales” y que el “blockchain podría proporcionar la arquitectura de contabilidad para hacer un sistema monetario más justo e igualitario más seguro en sus operaciones”. Algo particularmente interesante que ha surgido del blockchain es la DAO (decentralized autonomous organization / organización autónoma descentralizada) – una “organización que está diseñada para ser automatizada y descentralizada”. Funciona principalmente “como una forma de fondo de capital de riesgo [de la criptomoneda] basado en código open-source y sin ninguna estructura típica de gestión o consejo de administración”. A pesar de estar encerrado en muchos de los mismos problemas del blockchain y las criptomonedas mencionadas antes, este al menos colectiviza la riqueza generada a través de la especulación. Y en un post en la cuenta de Comrade Cooperation dice…

(el)su cambio de trabajo de 9 a 5 para formar parte de una DAO me dio totalmente una nueva visión de trabajo.

Encontrar el significado de lo que haces trabajando con personas de ideas afines. Decide tus propias reglas y trabaja con los demás, no para los demás. Cumple metas.

Ahora, me he convertido en el gestor de mi propio trabajo. Hago un seguimiento de las horas de las tareas que realizo. Reviso el trabajo de mis compañeros y todos votamos los siguientes pasos de los dos grandes proyectos que estamos construyendo. Esto nos permite mantener todo transparente, y cada contribución hecha por cada miembro es recompensada con una parte de las ganancias. El sistema es justo, y todas las reglas y decisión[es] que hacemos son registradas en el blockchain.

Esto suena mucho como un tipo de empresa cooperativa pre figurativa que podría servir de modelo de una organización más sustancial de la producción fuera de la economía capitalista. No sólo esto, Emmi Bevensee, Jahed Momand y Frank Miroslav también presentan argumentos convincentes de que DAOs presenta “ventanas para el radicalismo o al menos una reducción de daños”. Ellos describen cómo algunas de organizaciones están “[comprando]devolviendo y repatriando arte africano robado [,]… devolviendo tierras indígenas… [Y] apoyando BIPoC artistas colectivos”, y un “puñado de proyectos se están centrando en estas innovaciones en la administración desde un punto de vista Ostromiano, llegando incluso a adoptar el Análisis y Desarrollo Constitucional (DAI) de Ostrom totalmente en los objetivos de sus proyectos” [5]. En conjunto, concluyen que “hay una subcorriente muy fuerte que intenta empujar las finanzas especulativas hacia bienes públicos sostenibles en los que la mayoría de la gente puede participar y beneficiarse”. Tal vez entonces, si se combina con un cambio a largo plazo hacia un modo de producción descentralizado, flexible y cooperativo – en adición a una organización del trabajo a gran escala- la tecnología blockchain, en particular DAOs, pueden ser parte de la estrategia del futuro. Sin embargo, en su forma actual, las criptomonedas (y el blockchain en general) carece de las cualidades necesarias de una genuina descentralización, liquidez, creación de comunidades, etc. Que nos permitirán crear una nueva economía separada del régimen del jefe. Como tal, el cripto no va a salvarnos del sistema de trabajo capitalista.

Notas

1. Este sin mencionar el fenómeno de los trabajos de mierda como los descritos por David Graeber.

2. Lea mi crítica a los NFTs en mi artículo “NFTs Suck for Labor”.

3. Para una encuesta de monedas alternativas, vea “6. Basic Infrastructures: Money, III. Examples of Networked Money Systems” en el artículo de Carson The Desktop Regulatory State.

4. Para un largo estudio de libro sobre este tipo de cambios socio-económicos y tecnológicos, vea el artículo de Carson “The Homebrew Industrial Revolution: A Low-Overhead Manifesto.”

5. Vea Wikipedia para un diagrama de la estructura DAI.

Commentary
Civil Liberties Defense Center Defends Eric King

This week, attorneys with the CLDC successfully defended Eric King, a man whose heart is bigger than the walls it’s being kept in.

A poet, yoga instructor, boxer, Nirvana fan, and anarchist, serving a 10-year sentence for a previous conviction, King was accused of allegedly assaulting a federal officer. The details of this case reveal the harsh realities of prisoners like King, who is being held in Colorado. A prisoner who guards decide they don’t like – for whatever reason – can be targeted and conspired against so as to receive additional years of incarceration. In this case, a ten-year sentence could have increased by an additional twenty.

The incident occurred in the only surveillance blind-spot in the facility, a janitorial closet that officers claim was being used to conduct interviews. King pleaded not-guilty, arguing he used effective and limited force in self-defense. The officer in question, Lt. Wilcox, an ex-marine, claims to have never even touched King, though both walked away with injuries. There were no eye-witnesses to the fight and Lt. Wilcox wore no body-cam. Wilcox asked another officer present prior to the fight to leave the room, creating a situation where it would be one man’s word against another’s.

Whether you believe King to be innocent or not, one thing is certain – the Bureau of Prisons have been doing everything in their power to abuse their authority over him. I listened to the trial. After the first day, B.O.P. had his cell moved to an entirely different building within the same campus which is run by the adjacent Federal Detention Center and not FCI Englewood itself. For two and a half hours the morning of his second day of trial, he did not have access to his court documents – a clear violation of his privacy and attorney-client privilege as officers were in a position to make copies of the documents to learn defense strategy. Officials claimed he was deprived of his possessions for a mere 15 minutes- and claimed there was a security threat which required his sudden movement. No specific threat could ever be named or substantiated.

After the third day of trial, Eric’s new cell was flooded, and coffee was spilled on his court documents. An official claimed a bird flew in his cell and knocked the coffee over onto the documents. Upon learning of this, Judge Martinez stated that “the BOP is setting itself up for a civil suit.” The lies they tell sound like the sort of mafia-metaphor you’re told and aren’t supposed to ask more questions about. It’s as if they imagine everyone goes home to sleep behind bars to which they alone hold the keys. Their delusion of power beyond those walls is as revealing as it is incriminating.

It is my belief that the assault accusation was itself a retaliation against King for having effectively defended himself as a boxer against a larger foe. Had he simply gotten beaten and never defended himself, he might not be charged with this crime. BOP officials hope to use this as an example to any other inmates who would think to defend themselves in that janitor’s closet.

King’s experience isn’t a rare exception. Prison is a place where the officials responsible for the care of inmates are unaccountable as they are in control of all means of holding them accountable. Cameras of the public areas are useless if staff know where they can be avoided. Documentation and procedures that could supposedly catch abuse are missing, destroyed, and manipulated – because there is no difference between the people who have access to those records and the people those methods are meant to keep in line. Power corrupts, and it corrupts even more absolutely when it is so concentrated and out of view. Any society seeking to reform individuals must do so in a manner that doesn’t facilitate corruption and abuse, to say nothing of prison’s inability to reform people. “America has the world’s highest incarceration rate, accompanied by the world’s highest recidivism rate, suggesting that such hard-line stances may make for bad public policy…” (Santos, 9)

The very existence of a hierarchy of power creates the potential for abuse. If violence-inclined individuals seek positions of power, they can permanently use their rank and title to cover for their misdeeds. It doesn’t take an anarchist to think this – the much-lauded economist F.A. Hayek believed power attracts would-be abusers. Why would an individual so inclined hold back if they knew they could simply use their position as leverage over their victims? Being a prisoner is by definition a powerless position in comparison to the guards responsible for their housing, their food, their medical access – prisoners have no such power over guards. Thus there can never be accountability between prisoners and guards. Guards will always have the ability to make prisoners do what they want or face the consequences of the entire system which stands behind their abuse. 

As King’s attorney stated in closing remarks, “there is no cell-phone recording culture in prison like outside, prison is a decade behind in civil rights.” She also stated “Without visibility, there can be no accountability.” She’s right, but I would go further, that without equality there can be no accountability. 

The contradiction of incarceration is that people are punished for hurting others by being put in an environment where other people have the power to hurt them without also being incarcerated. One group is approved and paid by the State to be the abusers while the other is contained and subjugated by the State to be the abused. There is an apt comparison to be found in a 2014 anime titled “Psycho-Pass” about a legal system where violence-prone people are used to kill others labeled as such, in a way that was self-aware of society’s violent nature and seeking an outlet for that violence. Of course, as the long held-refrain of murderers and dictators goes, “if we weren’t keeping the other violent people in line it would be even worse than it is now.” Surely, by opposing prisons, we aren’t suggesting that we let everyone go free?

During King’s trial, prosecutors argued that the idea of a conspiracy among prison staff would be somehow out of the question. However, this is not unusual, and is a product of the very lack of accountability prison creates by erecting walls between the public and the inmates. “A group of correctional officers formed their own prison gang. The officers called their gang the Cowboys, and the prisoners with whom I serve told me how the Cowboys would inflict pain on prisoners whom they deemed a problem.” (Santos, 42) When institutions have a tendency to foster organized abuse, they must be destroyed. This organized abuse is the product of the combination of hierarchy and lack of accountability. Individuals benefiting from being on the superior side of the hierarchy simply need to stick together to avoid accountability from each other, as they are the only threat to their own abuse. There is no incentive for it to end based on the inherent nature of the structure. 

As we see in Eric King’s case, while not judge and jury, the prison staff are both accuser and supplier of evidence. They can levy charges and then manipulate evidence to suit their accusations. They are in a position to make justice nearly impossible if they are in the wrong. If people are to be reformed, prison must be done away with in search of a human approach capable of positive change.

Once you understand prisons to be institutions that spread violence like cancer through society, the healing cannot be done until we stop the source. We don’t need hierarchy to reform people, or walls, rationed food, guards, and more violence. Without equality, justice gives way to abuse. Without visibility, we push injustice out of sight. We need equality and visibility.  

 

Works Cited

Inside: Life Behind Bars In America
Santos, Michael G.
St. Martin’s Griffin, 2006.

Spanish, Stateless Embassies
Forjado en Fuego

De Alex McHugh. Artículo original: Forged in Fire, del 14 de noviembre de 2020. Traducido al español por Diego Avila.

Este poema forma parte de nuestro artículo de poesía de otoño de 2020, «La rabia es una emoción positiva»

Templados, como el acero, nuestros lazos están fijados
La presión aumenta
En un horizonte infectado de muerte

Caminamos hacia adelante
Como los destellos de luz
Que siguen la espiral
Hasta el centro de todo

Cayendo, rayamos el cielo
Estirados por la inhumanidad
Exigida a nuestro mundo

Y nos mantenemos firmes

Profundos son los lazos forjados en el fuego
Verdaderos son los pactos de los probados

Y mientras presionan, mientras golpean y chocan
Mientras las luces se apagan, y nosotros nos desvanecemos y nos lanzamos
La esperanza se repliega sobre sí misma
Aplastada por el peso

Nos aferramos, y buscamos en lo profundo
Y la fuerza que mantenemos unida
Nos llevará a través de la noche

Aguantando
Amando
Prosperando
Apenas vivos, con la audacia de la alegría

Nuestros lazos se forjan en el fuego
Y la presión del final
Sólo nos hará brillar.

Anarchism and Egoism, Feature Articles, Mutual Exchange
Christianity and Egoism

I began writing this on Ash Wednesday. On this day, many Christians fast, eating only one meal, and begin a Lenten discipline, abstention from something enjoyed. Over time, various Christian traditions have recommended different Lenten practices, but all who observe Lent do so by giving something up until the Friday before Easter. Can a religion which encourages such self-negating practices be called egoistic?

Christ himself said “For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it.” (Matt. 16:25, NABRE) This theme of “death to self” runs through the New Testament, with all three synoptic gospels recording an incident in which Jesus endorses two commandments as the core ideas on which all other moral teachings hang: (1) Love God with everything you have and (2) love others as you love yourself. Although this incident is not in his gospel, John picks up the same theme in his first epistle, saying that if God loves us, we must love each other. These commandments could easily be read as profoundly anti-egoistic.

However, another theme runs throughout Christian thinking: There is nothing on Earth or in Heaven that will make God love any person any less. As St. Paul said, “For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord.” (Romans 8:38-39, NABRE). As the Prophet Isaiah wrote, “Though the mountains fall away and the hills be shaken, My love shall never fall away from you nor my covenant of peace be shaken, says the Lord, who has mercy on you.” (Isaiah 54:10, NABRE) These claims declare nothing less than that the all-powerful, all-knowing essence of goodness Himself loves every individual. St. Paul even sounds arrogant in his question “If God is for us, who can be against us?” (Romans 8:31, NABRE). Is it egoistic to regard oneself as inescapably loved by the foundation of all existence? Some critics of Christianity do argue that for one to think God created the world and everything in it to have a relationship with them is profoundly egotistical.

One way of reconciling these two currents requires reference to one more idea, which goes by many names: glorification, divinization, theosis, sanctification, and more. These terms may not mean exactly the same thing, but they cover a similar enough theme: through the salvific power of Christ’s Earthly life, death, and resurrection, human beings may become godly. Peter describes it this way: “His divine power has bestowed on us everything that makes for life and devotion, through the knowledge of him who called us by his own glory and power. Through these, he has bestowed on us the precious and very great promises, so that through them you may come to share in the divine nature, after escaping from the corruption that is in the world because of evil desire.” (2 Peter 1:3-4, NABRE) And Jesus Himself is quite explicit according to John’s gospel: “Jesus answered them, “Is it not written in your law, ‘I said, “You are gods”’? (John 10:34, NABRE)

Christians have faith in this promise: that by loving God, the all-knowing, all-powerful, creator and sustainer of all, He will make us “share in the divine nature”. This is not to say that we will become equal with God or absorbed into Him or creators of universes in which we will play His role, but rather that we will be in perfect harmony with the nature of the Good, the foundation of all that exists, God Himself. We will lose the things we think are our own but are merely the things we have picked up contrary to our nature. We will “throw off the work of darkness [and] put on the armor of light… put on the Lord Jesus Christ, and make no provision for the desires of the flesh.” (Romans 13:12-14)

So, what is there in Christianity for the egoist? There is the emptying out of the self, the negation of what we imagine we desire, the loss of control over the direction of our lives, and the recognition of our helplessness. Yet through this, there comes filling up with the glory of everything good, crowning as an heir to the Kingdom of Heaven, and the highest fulfillment available to any human being. The egoist can be exalted, yes, but only through letting their ego die – and being born anew in Christ.

Spanish, Stateless Embassies
La autoridad de uno mismo

Jason Lee Byas Artículo original: The Authority of Yourself, publicado el 18 de febrero de 2022. Traducción española de Camila Figueroa.

Este ensayo es parte de un Simposio de Intercambio Mutuo del C4SS sobre Anarquismo y Egoísmo.

Lo que he dicho hasta ahora presenta un dilema sobre cómo los anarquistas deben abordar la moralidad.

Si mi primer post es correcto, no podemos ignorar el desafío de Stirner. Una moral que se niega a responder al amoralista requiere un auto-sacrificio sistémico sin nada a cambio. Tal canibalismo moral se diferenciaría de otras formas de dominación sólo en su omnipresencia.

Sin embargo, si mi segundo post también es correcto, no podemos seguir a Stirner y abandonar la moral. Explicar la visión anarquista requiere conceptos irreductiblemente morales, y un compromiso con esa visión sólo será estable con una motivación moral.

Para encontrar una forma de sortear esos escollos, es instructivo considerar algo que Stirner dice en la primera página de El único y su propiedad. Después de rechazar la llamada a hacer suya la causa de la verdad o del amor, Stirner considera la respuesta de que Dios hace suyas estas causas. Stirner replica que el hecho de que Dios persiga estas causas como propias es muy diferente a que cualquiera de nosotros persiga esas mismas causas como propias. Esto se debe a que se dice que Dios es amor y es verdad. Por tanto, cuando persigue la causa de la verdad o del amor, Dios no persigue una causa ajena sino la suya propia.

Me gustaría considerar una pregunta que Stirner no se atrevió a plantear. ¿Podemos ser como Dios?

Su autoridad

Una de las formas en que la analogía no puede funcionar es la identificación literal de una persona determinada con los valores morales. Obviamente, usted no es idéntico a la justicia, el valor, la benevolencia o cualquier otra virtud. Sin embargo, tu causa puede incluir la causa de estas virtudes de una manera más sutil.

Para llegar a esa conexión más sutil, demos un paso atrás y observemos algo sobre la búsqueda de tus propios intereses.

Supongamos que vas a visitar a un amigo que vive en Decatur, GA. Crees erróneamente que Decatur está al oeste de Atlanta, pero en realidad está al este. Después de volar, subes al transporte público para llegar a tu amigo. Vas en dirección oeste, pero deberías haber ido en dirección este.

¿Pero con qué autoridad “deberías” haber ido hacia el este?

Bueno, la tuya. Tu causa implicaba llegar a Decatur, e ir en dirección oeste frustró esa causa en lugar de promoverla. Si alguien te corrige, lo hace basándose en lo que ya estabas intentando hacer.

Lo que quiero destacar de esto es que, al elegir, tu voluntad se impone órdenes a sí misma. Incluso si quieres ir hacia el oeste, no debes hacerlo, porque ese viaje hacia el oeste se haría por error al servicio de una actividad más fundamental que requiere que vayas hacia el este.

En este caso, su voluntad requiere ir hacia el este como un medio instrumental – si usted quiere llegar a Decatur, entonces debe ir hacia el este porque esa es la forma más rápida de llegar. Sin embargo, dado que se trata de un medio instrumental, la orden de ir hacia el este puede anularse si hay un camino mejor que implica ir hacia el oeste. (Tal vez alguien con un coche te esté esperando allí).

Pero a veces tu voluntad no es tan flexible. Digamos que te propones tocar con la guitarra “Never Meant” de American Football, pero en su lugar tocas algo que suena como “Mary Had a Little Lamb”. Aquí no hay ninguna circunstancia posible en la que tocar esas notas en su lugar sea una forma mejor de tocar “Never Meant”.

Esto se debe a que tocar las notas correctas en el orden correcto durante el tiempo correcto es un medio constitutivo para tocar la canción, no un medio instrumental. Tocar las notas correctas y tal es parte de lo que significa tocar la canción, y por lo tanto, si vas a tocarla, debes hacerlo de esa manera.

Por lo tanto, el hecho de tener cualquier causa te impone necesariamente exigencias. A veces estas exigencias son bastante estrictas.

No hay más autoridad que tú mismo, pero eso no significa que no haya autoridad. Ni siquiera significa que no haya ninguna autoridad ante la que debas inclinarte. Significa exactamente lo que dice: tu propia autoridad es ante la que debes inclinarte.

Tu causa

Tal vez el stirnerista pueda conceder que su causa se impone límites a sí misma en la forma que he explicado. Pero hasta ahora, esos límites han sido mínimos: si quieres llegar a Decatur desde Atlanta, tienes que ir al este. Para tocar una canción, hay que tocarla. Esto no tiene realmente el sonido de la moral.

Sin embargo, esos ejemplos eran sólo para establecer el punto general de que realizamos acciones al servicio de proyectos previos, y los objetivos de esos proyectos previos tienen autoridad sobre esas acciones menores. Si existiera un gran proyecto al servicio del cual realizas todas las demás acciones, ese proyecto podría regular lo que haces de una manera que sería reconocidamente moral.

En otras palabras, la tarea consiste en averiguar cuál es realmente tu causa.

En una primera pasada, lo que mejor podría calificarse como un proyecto de máxima grandeza es “tratar de vivir una buena vida”. Todo lo que haces lo haces dentro de tu vida, y a la hora de valorar si otros grandes proyectos merecen la pena, se valoran por la huella que pueden dejar en tu vida en su conjunto.

Gran parte de lo que importa para “vivir una buena vida” está impulsado por una búsqueda de la excelencia que puede no sonar paradigmáticamente “moral”. “¿Debo ir a la universidad?”, te preguntas. “Sí: quiero ser cirujano, y eso requiere ir a la facultad de medicina, que requiere ir a la universidad”. O quizás “No: quiero montar un negocio. Eso no requiere un título, y el tiempo, el dinero y la energía que requiere un título podrían frenarme”.

Pero dando un paso más, la razón por la que quieres ser cirujano podría ser que quieres ganar tu dinero curando a otros, y esto podría venir del objetivo de ser una persona benévola. La razón por la que quieres montar tu propio negocio puede ser el objetivo de ser una persona trabajadora.

Puede haber otras razones, por supuesto, pero a menudo conducen al mismo lugar: perseguir una vida que pueda describirse de una manera particular.

Cuando se piensa en las vidas que se veneran, a menudo se trata de personas que se pueden describir con palabras como honesto, amable, trabajador, benévolo, sabio, valiente, amable y justo. En otras palabras, piensas en vidas que son virtuosas.

Buscamos vidas de las que podamos enorgullecernos y, por tanto, vidas con las virtudes que veneramos en los demás. Y no sólo queremos que se nos apliquen estos términos, sino que queremos que sean verdades sobre nosotros.

Una vez que tenemos a la vista el proyecto de vivir una vida buena, con sus proyectos auxiliares de perseguir las diversas virtudes, nuestra autoridad nos impone importantes exigencias. Si quieres ser una persona justa, debes ser una persona que actúa en base a lo que la justicia exige. Así, cuando la justicia te exige no dañar a otra persona, te exiges a ti mismo no dañar a esa persona.

La moral no es una fuerza externa que obliga a tu voluntad desde fuera. Es el límite de tu propia voluntad.

Un egoísmo moralista

Por eso me he esforzado en referirme a la posición de Stirner como un “egoísmo amoralista”, en lugar de sólo “egoísmo” simpliciter. La alternativa que ofrezco aquí es también un tipo de egoísmo: un egoísmo moralista.

Un egoísmo moralista resuelve los dos problemas de mis anteriores posts. No requiere ningún autosacrificio, sólo una comprensión adecuada del interés propio, por lo que no es un sistema un canibalismo moral. Dado que la búsqueda de nuestra causa nos plantea verdaderas exigencias morales, tenemos un orden moral, y con él un compromiso estable con el anarquismo.

Pero tan pronto como este egoísmo moralista está sobre la mesa, hay serias objeciones tanto a su condición de moralismo como de egoísmo.

Entre las objeciones de los moralistas no convencidos está la de que se reduce a una especie perversa de “narcisismo moral”. Si tu razón para ayudar a otra persona es abastecerte de puntos de virtud, no parece que seas realmente tan benevolente. La persona verdaderamente benévola actuaría por el hecho de que otra persona está necesitada, no por su propia imagen.

Esto es cierto hasta donde llega – pero una vez que vamos tan lejos, también podemos ver la respuesta a esta objeción.

La persona que hace lo que exige la virtud por narcisismo moral, nos dice esta objeción, no es realmente virtuosa. Entonces, la persona que busca ser virtuosa también buscará cultivar las motivaciones correctas, actuando primero en la búsqueda de la virtud hasta que por habituación responda directamente a la situación misma.

Sin embargo, la persona debidamente habituada sigue actuando en nombre de su propia causa: ha cambiado su psicología para perseguir mejor su causa. El hecho de que, en ese momento, no esté pensando conscientemente en que su propia causa es la justificación última de su acción no significa que no lo sea. Simplemente se niegan a dejar que este pensamiento se fije de manera que les impida alcanzar su causa.

Los egoístas no convencidos sentirán que aquí ha habido un desaire. Sí, si tu causa está estructurada por este gran proyecto de “vivir una buena vida”, interpretado de esta manera ética de la virtud, entonces seguro que consigues un egoísmo que se parece mucho al moralismo. Pero los individuos son únicos, y parece un poco arriesgado decir que esto es válido de cualquier manera objetiva.

Una forma de responder a este desafío podría ser seguir a los aristotélicos y decir que algo en la naturaleza humana estructura nuestros intereses de una manera que requiere la virtud. Otra podría ser seguir a los kantianos y decir que hay algo en la estructura de la agencia misma que significa que sólo ciertos tipos de fines pueden ser deseados coherentemente.

Sospecho que hay algo de razón en ambas respuestas. Sin embargo, no voy a defender ninguna de ellas aquí.

Eso es porque el desafío básico aquí puede ser respondido con afirmaciones mucho más simples.

En primer lugar, hay que tener en cuenta que la objetividad no es lo mismo que la universalidad. Si una taza está sentada a tu lado, seas o no consciente de ello, es objetivamente cierto que hay una taza cerca. Sin embargo, no es un caso universal: sólo es cierto con respecto a ti que una taza está cerca, no necesariamente para cualquier otra persona.

En consecuencia, todo lo que tiene que ser cierto para que la moralidad te exija objetivamente es que tu causa esté bien situada en este sentido. Esto puede ser por razones aristotélicas, puede ser por razones kantianas, o puede ser por alguna otra razón. En cualquier caso, si persigues vivir una buena vida de forma que incluya ser como las personas que veneras de forma reconocidamente moral, la moralidad te plantea exigencias objetivas. Si te encuentras a ti mismo viendo tu vida de esta manera -sintiendo culpa cuando has hecho algo malo, resintiendo las malas acciones de los demás de alguna manera más allá de la molestia personal, pensando en los demás por su virtud- entonces esas demandas objetivas son inamovibles.

En lugar de un argumento filosófico abstracto, entonces, apunto de nuevo a un método de auto-honestidad. Si respondes a tus propias acciones y a las de los demás de esta manera reconocidamente moral, pregúntate si te parece correcto responder de esa manera.

Si se siente más lúcido cuando se compromete a hacer algo malo, y más despistado en su arrepentimiento posterior, entonces quizá haya motivos para decir que su causa no está estructurada de forma que cree exigencias morales. Tal vez, entonces, el sentimiento moral que tienes es simplemente una idea fija que te impide perseguir tus verdaderos intereses.

Tal vez haya un Calígula idealmente coherente que pueda tomar esta autorreflexión como una confirmación de su amoralismo. Pero sugiero esa reflexión porque no es cierta para mí, y sospecho que no es cierta para ti.

Y así como sospecho que no es cierto para ti, sospecho que tú sospechas que no es cierto para otros que conoces.

Las personas son diferentes, a menudo de forma radical, y esto crea variaciones en las exigencias de la moral. Lo que el valor exige a un campeón de boxeo que ve un atraco en curso probablemente no es lo que el valor exige de mí. Pero es poco probable que seamos tan radicalmente diferentes como para que el propio “valor” sea una norma inaplicable para cualquiera de nosotros.

Por lo tanto, lo más seguro es que persigas tu causa persiguiendo la virtud, y es poco probable que te dediques al canibalismo moral al aplicar esos estándares a los demás. Conoces la objetividad de la moral por autoexamen, y su universalidad por inferencia razonable.

Una unión eterna de egoístas

Un egoísmo moralista tiene otra ventaja para los anarquistas. Esta es que nuestras causas convergen en una unión eterna de egoístas, no sólo esas alianzas temporales de conveniencia que un stirnerista podría abrazar.

No es sólo una feliz coincidencia que nos beneficiemos mutuamente. Más bien, es en mi propio interés que me niegue a desplegar la agresión o la dominación contra ti, y es en tu propio interés que te niegues a desplegar la agresión o la dominación contra mí.

Cuando soy más débil que tú, te pido libertad porque eso te interesa. Cuando soy más fuerte que tú, lucho por tu libertad porque eso me interesa.

Con la moralidad incorporada a la naturaleza del interés propio, nuestras causas están alineadas. La interacción humana es fundamentalmente de suma positiva, y tu libertad es mi libertad.

No hay más autoridad que la tuya, y esa autoridad no va más allá. La anarquía es el orden moral, y el orden moral es la anarquía.

Stigmergy - C4SS Blog
Anarchist Black Cross Musical Solidarity

One way that you can support anarchists in Ukraine is by purchasing Mother Anarchy:

A benefit album to raise money for anarchist and anti-authoritarians defending their communities against invasion in Ukraine, specifically the Committee of Defense affiliated to the Black Headquarters. All proceeds of this compilation will go to the Dresden Anarchist Black Cross, which is coordinating aid to these comrades.

Even if you can’t afford the $8 price tag right now, the music is still worth checking out. Defiant, somber, irreverent, and radical, Mother Anarchy spans borders, languages, and genres alike.

Feature Articles
Molotov Pill Bottle: Radical Answers to Failed Capitalist Healthcare

[Hear an in-depth discussion on this article and its topics in this episode of The Enragés]

A recent legislative attempt at Medicare and Healthcare expansion has fallen to the monopolistic death-grip of corporate lobbyists.

What does the history of radical alternatives to healthcare have to teach us?

Before looking at examples of solutions, it is worth taking a moment to understand some of the potential changes lost by the complete abandonment of the Build Back Better legislation. One was the negotiation of lower prescription drug prices, in the same manner as is already done for the Department of Veterans’ Affairs. Another was the closing of the Medicaid gap which exists in many states, where a person earns too little to afford the Healthcare Marketplace coverage but too much to qualify for Medicaid, a state based program. A final proposed change was the expansion of Medicare to dental, vision, and hearing services.

Currently, the only way for Medicare beneficiaries (65 plus & disability) to access dental, vision, and hearing services is through a restrictive for-profit structure called Medicare Advantage (think HMOs & PPOs.) Enrollment in an Advantage plan threatens to forfeit one’s supplemental insurance Medigap, available to join almost exclusively for a 6-month period when a beneficiary enrolls in Medicare. Without a supplemental, a beneficiary is suddenly on the hook *for life* for the remaining 20% of costs Medicare doesn’t cover. Your insurance policy shouldn’t be a trap.

There are six distinct strategies for accessing healthcare, for which I will provide historical examples. One is the creation of alternative institutions. Another is expropriation and repurposing of needed equipment. A third is demanding more of existing institutions via occupation. A fourth is the free or at cost production and/or distribution of needed medicines, supplies, and equipment without regard to copyright. A fifth is a form of mutual aid involving exchange of services and resources. A sixth is the use of mutual aid involving the lending of zero interest loans to obtain capital, first described by Proudhon as the Bank of the People.

New Land, Same Problems

One radical approach to providing healthcare took place in Philadelphia among the Jewish community. As recent immigrants to the US, often refugees from pogroms in tsarist Russia in the late 1800’s and early 1900’s, many Jewish people could not afford the same healthcare as other Americans. Jewish doctors and professionals saw a need to establish free health clinics and pharmacies, paying for the costs themselves. The most famous example of these opened in 1899 and became Mt. Sinai Hospital, which remained open until 1997. The harsh capitalist reality facing many Jewish immigrant anarchists was the motivation to create the world they believed in, one where they cared for each other. They wouldn’t be the only immigrants on the east coast to grapple with these issues.

In the 1960’s, Puerto Rican immigrants in the Bronx organized to address health disparities between wealthy white areas and poor black and brown ones. The Young Lords began as a gang and developed into a political force of marxists seeking to establish universal healthcare in order to redress the dangerously low quality available to poor residents. There were specific targets- a tuberculosis x-ray van which never went to the working class neighborhood when people were around to get much needed screenings; and Lincoln Hospital, known as “the butchershop.”

On June 17, 1970, the Young Lords stopped the TB x-ray van and asked the medical professionals to help them in their mission, to which they agreed. The Lords directed the van and its team to a part of town with a large crowd of sick people already waiting for its arrival. When the newspapers reported the number of people who came to the van and received needed scans that day, the city continued to service the area. A single symbolic and material victory became a permanent improvement, and it wouldn’t be their last.

Their larger target was on the horizon. Lincoln Hospital was the focal point of many activist groups at the time. Besides the Young Lords, white recovering addicts and greaser activists White Lightning also saw the heroin epidemic as linked to the economic and health injustice poor whites faced alongside other oppressed people. There was also the Health Revolutionary Unity Movement, made up of hospital workers who had already done a 3-day sit-in demanding better conditions in 1968. On July 14, 1970, the occupation began.

The plan was a hopefully peaceful takeover of Lincoln Hospital to demand a Community-Worker Board with decision-making authority, as well as many other things. An HRUM organizer had recruited sympathetic progressive staff for a period of months before the occupation. When one hundred and fifty people entered to take over the hospital, they were greeted by more supporters than they had expected.

And what was the result, besides the Lords making an Ocean’s Eleven style escape right under the noses of police? A number of immediate material gains and the establishment of the first Patient’s Bill of Rights. The fight hasn’t ended, but the impact of those 12 hours is still felt decades later by millions in healthcare facilities across the United States.

In addition to working with Lincoln Hospital’s coalition of activist groups, White Lightning also had their own drug recovery programs. Formed from some of the ex-members of Logos, a therapeutic community model recovery organization, they were influenced by Black Panther Michael Tabor. Tabor applied a socio-economic analysis to recovery and rejected the personal pathology model of drug addiction, which in his view rendered the therapeutic community model impotent. White Lightning incorporated these insights into their programs with great success. They accused the government sponsored heroin epidemic of being nothing less than “chemical fascism.” Another brave group of radicals would arise later on the east coast, also influenced by the Black Panthers, but before looking at them, we must visit Chicago.

Chicago

While the failure of healthcare legislation during a pandemic is discouraging, this isn’t the first time economic woes have piled on top of inadequate healthcare, public services, and rampant police brutality. In the late 1960’s, Chicago was experiencing a corrupt and tyrannical city government. “The Urban Renewal Program would displace thousands of poor residents, and the Model Cities War on Poverty was losing the war, because Mayor Daley controlled all aspects of the program, and he was not known for compassion for the poor. The poor could not sit on the Urban Renewal committees, because they were not land owners, nor did the Model Cities Advisory Committee have any power in the decision-making process.” (Thurman, 76)

It was in these conditions of being boxed into a corner that people carved their own way out. It is useful at a time like now to remember that the examples here were not born out of excess and convenience; Everything was going wrong. Still, people came together to change their everyday lives. When the authorities denied people their dignity and agency, they implemented it in ways outside the system.

The Black Panthers successfully established clinics in many cities based on the idea of Revolutionary service. This model was followed by others as well, like the Young Patriots, a white organization of displaced Appalachian working poor who joined the Panthers and Lords in the Rainbow Coalition.

Some of the Patriots’ longest lasting campaigns centered on community health care and urgent care access at city hospitals. In the tradition of the Panthers’ survival programs, the Patriots opened their own health center staffed by dissident doctors. For most residents, it was the first time they really understood what dignity and self-determination could mean for their daily lives. In their clinic, poor people were ‘treated with all the courtesy and dignity of a society matron going to the highest priced doctor you could find anywhere’… (Sonnie, 81-2)

The clinic was totally administered by poor white migrants, mostly Southerners, and led by Bobby Joe McGinnis. The Panthers shared with us their contacts in the medical field, so our clinic had medical doctors and students from some of the most prestigious medical schools and hospitals in the country. The recruitment of medical personnel was conducted by the Medical Core of Northwestern University Medical Union for Professional Services (MCPS), an affiliate of the Medical Committee for Human Rights, which was founded in 1964 in Mississippi to provide free health services to local residents. The recruits came from Northwestern University Medical School, University of Illinois Medical School, Presbyterian St. Luke’s Hospital, and Billings Hospital, in addition to a well-known psychiatrist, Aaron Hilkovich. At its peak, the clinic boasted a staff of 10 volunteer doctors, 10 nurses, and 50 community volunteers. The medical volunteer staff covered all expenses. (Thurman, 104-5)

In addition to providing pro-bono surgeries and treating over 600 patients every month, patients could also get help with transportation to and from visits, whether being personally driven or having reimbursement for public transportation. To contrast this with the current state of electoral politics in the US, this is something Medicare still doesn’t do today, and it wasn’t even proposed in negotiations for the recently abandoned legislation. It’s been nearly 6 decades that the federal government has failed to do on its massive budget what volunteers did shortly after their group’s formation. That’s the power of the people, and don’t ever let anyone tell you they don’t think poor people alone can do as much as the government can. They can do more with less than the gov’t, and could do *more* with more if not for government and corporate collusion against what they consider “competition.” They consider it competition to help the people they don’t and won’t.

Another group organizing in Chicago beginning in 1969 was Rising Up Angry, a working class community based group. Angry went beyond the displaced Southern Appalachian whites, recruiting from a broader white working class base, and benefitted from a growing feminist movement. (Sonnie, 122)

Sharing a practical commitment to women’s health concerns, women in Rising Up Angry developed a close collaboration with the abortion counseling service of the Chicago Women’s Liberation Union- known as “Jane”, the code name women would ask for when calling the hotline. Prior to the 1973 Roe v. Wade decision, women seeking abortions relied on a clandestine network of illegal and sometimes mafia-connected clinics… It is impossible to know exactly how many abortions Jane’s volunteer doctors performed as an underground service. Anecdotal evidence suggests that hundreds of women made the call.

While establishing new alternative institutions is clearly an effective solution, other circumstances can require making demands of currently existing ones, as with Lincoln Hospital and the Young Lords. Rising Up Angry was able to help their community do this as well. (Sonnie, 124-5)

One hospital, Augustana, announced that it would no longer accept any patients who were on public aid or who were otherwise unable to pay the full fees. In response, a group of neighborhood residents staged an impromptu demonstration and Angry members rushed down to support the action. Sitting down in the front lobby, they demanded that all free services be continued. The campaign proved successful; the hospital agreed to fund a community clinic in the basement of a local church. The Fritzi Englestein Free Health Clinic became an integral part of neighborhood life as volunteer doctors and nurses trained community volunteers to perform medical intakes, take pulses and serve as nurses’ assistants. The clinic offered three main services: pediatrics, venereal disease testing and gynecology. The clinic also provided clients with emotional support, documentation needed to get time off work and urgent care. The Fritzi Englestein clinic expanded from two nights a week to a full-time program that took the model of the Black Panthers’ ‘survival programs’ a step further.

How were the Panthers so effective at instructing others in organizing free clinics? Among other factors were their reputation in the community, the experience of doing it themselves, and a uniquely empowering perspective able to attract others and build alliances.

Formed as a mutual self-defense organization for African-Americans in Oakland amidst constant police brutality, the Black Panthers believed that medical discrimination was another way colonialism committed genocide. According to Prof. Alondra Nelson, this made their free clinics “medical self-defense.” The view was that the police don’t have to kill you if an untreated sickness, injury, or condition could do it instead. Of 44 BPP chapters nationwide, 14 had clinics, one continuing today in Seattle. A chapter in North Carolina had emergency ambulance service; others even had dental, eye services, and obstetrics for a time. Many of the clinics screened for numerous conditions. The Chicago chapter started a Sickle Cell anemia campaign, both sending members out to test people in their homes, as well as promoting awareness. This developed into a national campaign, saving thousands of lives which would have otherwise been ignored by a racist healthcare system because the patients were black. The Panthers also offered day-care centers to assist working people with getting to visits. It’s worth mentioning all of this work was done in tandem with strategies to mobilize city gangs together into volunteer groups to do the work, meaning entire organizations contributing to violence locally instead contributed to positive community projects that helped serve others. This strategy worked to build communities that had previously been attacking each other. They didn’t just set out to treat physical ills, but social ills as well. They understood the relationship between oppression and violence in their own community, and they did not settle for only treating one or the other.

Philadelphia

In another stunning example of radically demanding more of existing institutions, rather than address an existing health issue, one was prevented by taking action against a negligent property owner. When sanitation is ignored as is often the case in poor and working class neighborhoods, capitalists exploit bureaucratic lack of accountability. This time, it would be a different group in Philadelphia, the October 4th Organization, or O4O. “In another incident, city inspectors failed to hold anyone accountable for a massive sewage backup in the home of a young Kensington family… O4O planned a sit-down to demand the city repair the broken pipe and locate the owner. The day before the action a plumber appeared at the home to clean up the waste and fix the sewer line.” (Sonnie, 147)

O4O didn’t limit itself to merely demanding more of existing institutions. They also recognized opportunities to contribute materially to causes in urgent need of support. The mutual aid of freely giving and distributing medical supplies like blood was one accomplishment of Philadelphia’s October 4th Organization during the Vietnam War.

During a pair of carpet bombings just before Christmas 1972, B-52 bombers unleashed thirty bombs over heavily populated sections of Haiphong and Hanoi in North Vietnam, and leveled the 900 bed Bach Mai Hospital, killing twenty-five doctors. In New York, the cast members of seventeen Broadway plays gave up their pay on Richard Nixon’s Inauguration Day and contributed the money to the hospital’s reconstruction. O4O came up with their own way to help. They launched a blood drive, walking door-to-door in Kensington and Fishtown to recruit donors. (Sonnie, 145)

Even with the serious problems O4O faced in their own community, they recognized the opportunity to help people around the world suffering in different ways under the same American regime. It was precisely this recognition of mutual struggle that led them to impoverished Kensington for supporters.

Today

Turning now to the more recent past, the monopolistic hold over medical patents is something else that can be subverted for the benefit of all people. Certain medicines can be produced freely or at-cost and distributed. Access to healthcare is something corporate copyright law tries to put a paywall between, and those who can’t pay are denied their right to life and healthcare. One group has an answer.

“WHEREAS EpiPens save lives every day, but only for those who can afford them, and

SINCE The Four Thieves Vinegar Collective is dedicated to providing access to everyone

WE HAVE developed the EpiPencil, an epinephrine autoinjector which can be built entirely using off-the-shelf parts, for just over $30 US.” (The Four Thieves Vinegar Collective)

Offering more than the brief summary available on the Four Thieves website, Dr. Laufer had this to add in an interview:

“The EpiPencil was meant to address a single, life-and-death challenge at a time when the price of the auto-injector had soared past $600 for a two-pack. Now Laufer has turned his attention to publishing plans for the “Apothecary MicroLab,” — a general purpose chemical reactor built from materials purchased online for about $100. He also plans to publish free recipes for using the desktop lab to manufacture certain medicines.” (Scientific American)

No one should be forced to live for another or die so another may profit. Laufer’s work, at least for some, puts their life back into their own hands. If one has a right to life, they must also have the right to the means of supporting it- at the very least, access to the knowledge of how to acquire the means. Laufer has reduced the cost down to those needed for component parts and needed equipment. More importantly, this example of re-engineering regularly needed medical supplies and meds could be investigated further to discover more items it could be used to suitably provide to patients.

The fifth method of mutual aid to exchange services can be something similar to the model of Vietnam and Cuba. While exchanging food for medical supplies and doctors hasn’t solved the problem for either nation, it certainly has done something to help. The Vietnamese government has given hundreds of tons of rice to Cuba, and the Cuban government has sent a team of doctors and vaccines to Vietnam to help fight the Covid-19 pandemic. The Cuban manufacturer has a contract to supply Vietnam with 5 million doses.

Another example of similar mutual aid would be the centuries-long relationship between the Irish and the Choctaw. Having only themselves just walked the Trail of Tears, in 1847 the Choctaw nation donated $170, or about $5000 in today’s money, to help the Irish suffering from the Potato famine. Nearly 200 years later, the Irish continue donating hundreds of thousands of dollars to indigenous peoples like the Navajo and Hopi reservations for Covid relief. Using this template, groups of individuals, neighbors, or workers can determine what they need and what they may have to contribute to others in solidarity.

The sixth method of mutual aid is Proudhon’s Bank of the People. Proudhon may not have had the exact machinations laid out, but he did understand the moral need for the interest rate to be zero or for loans to be at cost of administration (so a nominal fee at most). I have written about that theory in much greater detail here on C4SS. While a real world zero-interest rate Bank of the People may not necessarily already exist, the internet has attempted similar things. A website called Kiva.org facilitates crowdfunded zero-interest loans. Until there is a true “Bank of the People” that doesn’t sound so bad. Not to mention the different crowdfunding sites which don’t require repayment. Also worth mentioning in this regard is a unique financial arrangement available legally only in two countries, Bolivia & Iran, but useful as a model for radicals anywhere. Anticreticos, or “against a credit”, is a system where someone gives a zero interest loan in exchange for use of some unused property like an unoccupied room in a house or a small business space, for a predetermined period of time. Default on the loan can have a predetermined, agreed upon result. It certainly sounds like something designed to subvert rent-seeking, as one person avoids paying rent while another avoids paying interest.

These six radical approaches are tools and examples of answers which can be used in combination with one another. The first and biggest is the creation of alternative institutions. The second, for if that isn’t possible or sufficient, is expropriation and repurposing of needed equipment. The third is demanding more of existing institutions via occupation. The fourth alternative is the free or at cost production and/or distribution of needed medicines, supplies, and equipment without regard to copyright. The fifth is a form of mutual aid involving exchange of services and resources. The sixth is the use of mutual aid involving the lending of zero interest loans to obtain capital, first described by Proudhon as the Bank of the People.

More approaches means a greater likelihood of addressing any one problem, and a greater number of possible problems solved. In many of these it is necessary to credit and further examine the ideas of the Black Panthers, who made a template other groups followed; “they addressed pressing concerns that needed to be resolved before the hoped-for revolution.” (Williams, 4) In doing so, they were revolutionary.

Following the model of Revolutionary service, these groups often pursued similar goals and therefore had similar projects into health care. Their experience of capitalism as a class conflict is shown to be true by this universal recognition of being dispossessed of healthcare access, among many other things. Even the Jewish anarchists before the Black Panthers experienced this. They faced similar issues to those we face now, and their experiences should inform us. Clinics and patients suffered harassment from law enforcement, as did activists. But what is new?

Inspired by these examples and their own contemporary needs, many different groups continue clinics around the world every day with similar and even more services, from Greece to Mexico. I’ve had the pleasure of visiting an anarcha-feminist clinic helping indigenous migrants with an herberiya, or herbal medicine pharmacy, doula and first-aid classes, & doctors and nurses with activists fundraising to get patients to local dentists.

In just this short review of answers we’ve seen places with doctors, nurses, and surgeons; pharmacies, abortion clinics, drug recovery programs, screenings, pediatrics, sti testing, gynecology, obstetrics, dental, vision; emergency and non-emergency transportation. One clinic became an official city hospital for most of a century, while another clinic still exists to this day. These were major cities — New York City, Philadelphia, and Chicago.

These were places staffed by the people of the community for each other- while boldly idealistic, there was nothing utopian about it. It was all about survival, and the cooperation that makes it possible against all odds.

Works Cited

From the Bullet to the Ballot: The Illinois Chapter of the Black Panther Party and Racial Coalition Politics in Chicago; Williams, Jakobi; The University of North Carolina Press, 2013.

Hillbilly Nationalists, Urban Race Rebels, and Black Power: Community Organizing in Radical Times; Sonnie, Amy and James Tracy; Melville House Publishing, 2011.

Revolutionary Hillbilly: Notes from the Struggle on the Edge of the Rainbow; Thurman, Hy; Regent Press, 2020.

Commentary
Towards Prefigurative Design

[Hear an in-depth discussion on this article and its topics in this episode of The Enragés]

The word prefigurative has been used in a radical political context for around half a century, but I’ve been encountering it more and more recently. As a sometime design professional it occurred to me that if prefigurative design is not a thing it certainly ought to be. To that end I Googled “prefigurative design,” hoping to find instances of the term being used as I’d expect it to be used, or no instances at all.

A bit of background, however: socialist theorist Carl Boggs coined the term prefigurative politics in 1977. The term is represented in the old Wobbly principle of “building a new society within the shell of the old,” and encapsulates such strategies as counterinstitutions and dual-power, in which the aim is to render the dominant order redundant by duplicating its functions in ways appropriate to the desired new society. The principles of prefigurative politics have featured in many protest movements, being particularly elaborated in the anti-globalization movement at the turn of the century, in the Occupy movement, and in Black Lives Matter. All of these managed temporarily to expel state authority from some small space of territory, and to demonstrate within that space some shadow of the egalitarian, non-authoritarian, non-hierarchic society they hoped to establish.

The prefigurative principle has thus a lot of appeal for me, but as an inveterate designer of stuff, with an overactive imagination, I can’t keep myself from trying to figure out what the material objects we would use in an anarchist society, and the structures and environments we inhabit, might be like. I quite understand the reluctance to do this, intrinsic especially to “anarchism without adjectives” — a prescriptive anarchism is after all a contradiction in terms — but I nevertheless had the intuition that design right now might be useful after all. The world is filled with stuff whose usefulness presupposes the present order, which therefore reinforces the present order by placing at people’s fingertips the tools by which to perpetuate the present order, almost by accident, in the mere course of negotiating their lives in the circumstances they face. The world likewise lacks stuff with corresponding capabilities with respect to other possible orders which might be desirable — for though we cannot prescribe details there must surely be broad characteristics we might reasonably predicate of our desired society, especially once we understand the extent to which the present situation comprises elements which exist only to perpetuate the dominant order. Thus when we understand that the vast bulk of current automobile traffic, to take one of myriad examples, arises not out of adventitious random needs nor out of anything like “wanderlust,” nor yet out of a spontaneous popular preference for remoteness, but out of imposed structures serving to perpetuate industrial capitalism, we should not expect to find such traffic persisting in our desired society. Surely it is then safe to assume that human settlements are likely to feature some more or less ample walkability? How do we design for walkability which isn’t there yet? How, indeed, do we prefigure walkability? — especially as it could be argued that our present dependence on automobiles is the result of contrary and nefarious prefigurative design on the part of capital, imposed thoroughly in advance of popular demand.

If our world was thus messed up through one putative kind of prefigurative design, could it not be fixed at least in small part through a wholly different kind? Hence my internet search.

The most promising hit was the 2021 paper, Prefigurative Politics and Design, by New York design researcher Alix Gerber. I had hoped that the adjective prefigurative in the title would refer to both politics and design, but in this I was disappointed. The paper is nevertheless an excellent potted introduction to the issue, which lists a range of possible roles which a designer could play in prefigurative politics. I particularly appreciate Gerber’s recognition of the way the formal language of industrial centralism and mass production has come to pollute the thinking of designers, as that is a criticism I myself have often tried to articulate. I moreover wholeheartedly embrace the principle that the validity of the creativity of non-professionals should be taken as axiomatic, and that as many people as possible doing design is something desirable in itself and, indeed, likely a prominent feature of the society we’d like to see. But I was disappointed to find not so much as a single reference to the study of vernacular architecture in the paper, as it is in this rich field that we might find the seeds of true prefigurative design.

I had years ago read a study of 19th-century American barns— I struggle in vain to retrieve the source now — in which it was shown how a set of design heuristics existing as cultural commons in a regional community produced a very wide variety of unique individual barns, each adapted to its own circumstances but all following the same very broad pattern. I find the same idea represented in Stewart Brand’s excellent How Buildings Learn (1994). In a chapter on vernacular architecture he quotes the architectural historian Dell Upton:

“[Thomas] Hubka carefully distinguishes the vernacular builder’s process of design, in which existing models are conceptually taken apart and then reassembled in new buildings, from the professional designer’s manner of working, in which elements from disparate sources are combined to solve design problems anew. He characterizes the vernacular architect’s process as ‘preconstrained’; by choosing to limit architectural ideas to what is available in the local context, the vernacular architect reduces the design task to manageable proportions. Although this mode of composition seems superficially to generate monotonously similar structures, it allows in fact for considerable individuality within its boundaries, permitting the designer to focus on skillful solution of particular problems rather than on reinventing whole forms.”

The work of Upton, Hubka, Howard Davis, and especially Christopher Alexander are all worth studying to this end, as are more polemical 19th-century thinkers like A. W. N. Pugin, John Ruskin, and William Morris. It will be seen how Pugin’s dictum, “Decorate construction; never construct decoration” might be useful to our present purpose, once it is divorced from Victorian aesthetic morality. The point is that this is the way people tend to design anyway when they are left to their own devices, when they are trying to meet their own needs rather than, say, to signal in-group belonging within a closed professional culture. People will tend to take what they know and adapt it to their individual needs, using the fairly easy process of adaptation, which they need to do anyway, as an opportunity for creative expression at no extra cost if they feel moved to do so.

I have seen this in action in the world of hot-rodding and modified automobiles. Many prefer to follow rules-of-thumb despite the underlying theoretical principles being known and freely circulated. Thus a probable majority will set out a triangulated 4-link rear axle location with “the bottom links should be horizontal at ride height,” rather than plotting the resulting imaginary instant centre against the imaginary 100% anti-squat line. And while it is possible to misapply such a heuristic quite badly, in the vast majority of cases this works admirably. When it doesn’t, there is an entire message board’s community on hand to point out why, and argue about it for days.

I’m not sure that the invaluable short-cut inherent in vernacular design, i.e. design from existing typology, pattern, and heuristic is enough to account for this prevalence. The ability to design from first principles, and moreover to derive joy from the process, really does seem to be quite scarce in society: and if it is spread thinly I should say that it is equally spread evenly. It seems to be tied up with a knack for complex counterfactual thinking. I should not wish to speculate if it is innate talent or a teachable skill, though I hope for the latter. It could simply be that we have fallen out of the habit of design because modernist industrial capitalism arrogates that role to a professional elite, often violently prohibiting design by non-professionals, so that the ability is perpetuated only by those who have had privileged exposure to elite design education and those whose passion to shape things, even for the sheer redundant fun of it, is able to transcend the strictures.

The role I see for design is neither to “amplify,” advocate, promulgate, promote the efforts of grassroots designers, with the danger of co-option Gerber points out, nor simply to act as a service provider in the immediate circumstances, which she prefers but which tends to result in a palliative forklift-pallet-and-duct-tape idiom which is to me unsatisfactory in any long term. Desmond Tutu said, “There comes a point where we need to stop just pulling people out of the river. We need to go upstream and find out why they’re falling in.” I should like to go one further and redesign the place where people are falling in so that they wouldn’t fall in unless they deliberately dive in, having a real practical option not to: for surely that is the entire purpose of the course of action Fr. Desmond proposes?

The role I see for design is to develop a surfeit of typologies, patterns, and heuristics to fast-track the replacement, which would ordinarily have been a slow process, of those extinguished by the suppression of vernacular design due to mass production and design professional elitism under industrial capitalism. We do not now have ready methods for the construction of Utopia. We need enough ready methods for the construction of several Utopias, ample redundancy, so that people have enough to compose whatever Utopia they want as they go along.

In some way, these typologies, patterns, and heuristics need to be present to people, available but not imposed, free for anyone to copy, or not, in whole or in part, in the landscapes people inhabit. It is not necessary that these typologies, patterns, and heuristics should come from any specific group or type of people, so they might as well come from any and all people who are for whatever reason good at thinking them, and moreover really enjoy it. They should belong to nobody and hence to anybody.

I believe that such typologies, patterns, and heuristics would be most understandable, most easily adopted and internalized, if they are embodied in physical examples. Of these examples is required firstly a didactic quality, so that a reasonable amount of easy study should reveal how to make them; that is, they should be fascinating and fun, so as to create interest in them, but not “magical” in the sense of appearing to defy physics, and nothing in them should be hidden which could be exposed without compromising their most straightforward functionality. Secondly, they should exist in sufficient numbers and vary enough to emphasize that each is a mere example of a very flexible type, thus inviting people to imagine other possible iterations, i.e. actually to start designing. Thirdly, they should be immediately useful while simultaneously showing their possibly wholly different usefulness in the desired future context, thus inviting use patterns approaching those anticipated in the future context. This last places an additional programmatic burden on the designer, requiring feats of cleverness the point of which others might not see, and a time-oriented way of thinking about functionality.

The typologies, patterns, and heuristics themselves need to be flexible and adaptable to different situations and different kinds of aesthetic expression. They need to embody an approach to modularity to which we might not be accustomed, i.e. not that of standardized components from central sources designed to snap together physically, but that of each component or assembly being conceptually severable from the whole and independently reapplicable in a variety of contexts. That is, designs should comprise assemblies of modular ideas. They should presuppose the maximum possible capital decentralization and the broadest distribution of technological power, and favour technological innovations of kinds which promote this. They should have an inbuilt capacity to be changed over time: for once people adopt the typologies, patterns, and heuristics, they will adapt them. They will come up with new ideas and improvements, and once that starts happening, the designer will have succeeded.

Spanish, Stateless Embassies
Hijas de la Revolución Americana

De Laurel Palmer. Original publicado el 17 de noviembre de 2020 con el título Daughters of the American Revolution. Traducido al español por Diego Avila.

Este poema forma parte de nuestro artículo de poesía de otoño de 2020, «La rabia es una emoción positiva»

Hace poco, dos mujeres describieron a mi abuelo con el siguiente lenguaje descarnado:
«Era un monstruo».
Mi madre se envuelve en una negación que cree que es sabiduría.
Mi madre me dijo que viera lo bueno, que viera a la persona completa.

Pues yo veo a la persona completa.
Y veo al hombre que sacudió a mi tía hasta que cayó sin fuerzas al suelo.
Y veo al hombre que golpeó a mi madre con un cinturón delante de la casa de su novio.
Y veo al hombre que retorció el brazo de mi abuela hasta que cayó de rodillas.
Y veo al hombre que le dio un puñetazo a mi tía abuela en la columna vertebral hasta dejarla magullada.

Le pregunté a mi compañera cómo pudo ocurrir esto. Cómo se demonizó a mi tía – intentó suicidarse debido a los malos tratos, finalmente murió sola en una vivienda de la sección 8 por una sobredosis de drogas a los 40 años –, pero ¿mi abuelo?
Mi madre le dio de comer helado con cuchara hasta el día en que murió pacíficamente y recibió adulaciones en Facebook y un servicio conmemorativo completo. Era “humilde y amable”, dijeron.

“Era un monstruo”.

¿Cómo sucedió esto?
Mi compañero dijo que es fácil –
“Por supuesto que se salió con la suya.
Es un hombre blanco-cristiano-de-clase media”.

Él era América.

Mira a la persona completa, dijo mi madre.

Veo a las hijas de la revolución americana.
Veo a la familia que luchó por el norte.
Veo a la familia que construyó iglesias en Salem.
Quemaron brujas pero la historia revela los verdaderos monstruos.

Bueno, Alan. Te veo a ti.
Amabas tanto a América, felicidades, eres América, Alan.
Incluso en la muerte,
te veo.
¿Y sabes qué, Alan?
Vete a la mierda.

Anarchism and Egoism, Feature Articles, Mutual Exchange
Transhumanism and Egoism

I’ve been called upon to give a transhumanist perspective on egoism. I think that this is a pretty simple critique so I’m going to largely spend this piece talking about why egoists should take it seriously. If you’re already convinced of the importance of thinking rigorously, please just skip my self-indulgent rant and go to the final two paragraphs.

It should be pretty uncontroversial to place Stirner within the skeptical tradition, as he calls for us to interrogate both our inherited ideas, as well as our values and motivations. Both of these have significant overlap with transhumanism. Individuals coming to realize the possibilities available to them, critically evaluating the assumptions they inherited from society and discarding those that limit them is obviously aligned with transhumanist aspirations. Take for example the discourse around things like anti-aging, with many people reflexively being against anti-aging because it violates some perceived natural order. This is a very obvious point of overlap between transhumanists and egoists (I imagine few egoists with all their talk of “the unique” would want to die before their time).

But at the same time, the deconstructivist aspirations of transhumanism go far further. I’ve already written on how our individual consciousness is not some inviolable fact of nature but is rather contingent. Consider the practical implementation of technologically mediated swarm minds or the creation of artificial intelligences that force us to come face to face with radically different minds from what our species has encountered so far on Earth (both in terms of other humans and animals/plants). Such possibilities may well be centuries away, but even our crude attempts at hacking our senses could very well lead to a much wider expansion of phenomenological experience and further fuzzing of one’s sense of self. Most egoists I know are neurodivergent, but technology opens up a much wider space of possibilities than the already fairly wide set of ways of experiencing the world given to us by genetics.

Or to put it in meme form: “the ego is a spook”.

If we accept that modification of our bodies is possible and that what defines individuality is open to change, this makes clearly delineating what the “ego” is, to say nothing of what it ought to do, difficult. This is not to say there’s no way to salvage the notion of self-hood, see for example a recently published paper that defines individuality as systems that propagate information from the past to the future. But even if we have some way to analytically talk about individuality once our sense of self starts to blur, making this part of our “common-sense” is another question.

To give some deliberately fictional examples to highlight why egoists should want better ways of talking about selves, consider some two clear-cut examples. A community that mandates its members adopt technology that connects them to the point where the collective genuinely counts as an “individual” from the perspective of information theory. Conversely the atoms that make you up could be rearranged in such a way that the amount of information being conveyed would create far more “selves”. Whether it be individuals coming together to form a collective agent whose individual or individuals being decomposed into many different selves, the point is that the options opened up by technology allowing us to reconfigure ourselves means that any fixed sense of self is unlikely to survive. There may be entities that look a lot like baseline humans in terms of minds in such a future, but it’ll just be one way of constructing things.

I don’t know what the egoist response to such scifi scenarios are (to say nothing of the technical challenge of manifesting them). But I nonetheless think that regardless of one’s beliefs we should place considerable importance on making sure our models aren’t trashed on contact with radical change in the world. An emphasis on individuals deciding for themselves what to pursue is certainly noble, but you have to believe in some highly questionable metaphysics to not think that selfhood is a slippery concept that will only be further eroded by technological progress.

Again radical transhuman possibilities might very well be centuries away. But there’s plenty of intermediary steps between that world and ours that will slowly complicate notions of self-hood. This has practical relevance for egoists since the basic dynamics of self-selection and tolerance for weirdness means that self-identified egoists are more likely when compared to the rest of the population to know the biohackers and grinders who are at the cutting edge of this sort of thing.

Hence there are plenty of reasons to make sure our philosophical assumptions actually map on to reality. After all, history is full of various movements that failed to keep abreast of scientific discoveries and subsequently collapsed or eroded (I assume that every egoist reading this wants to affect the world in some way and hence has reason to care about accuracy).

Consider one of the most spectacular examples of how poor models can lead to disastrous outcomes, namely Marxism. Marxists wedded themselves to a mess of descriptive claims to justify a set of normative claims (that many denied they held). This created massive problems when it became increasingly clear that while there was some truth to Marxist claims the framework was flawed in a variety of ways.

Remember that once upon a time, mass social democratic parties that had Marxist ideas at their center were seriously radical – they would refuse to take part in government, were built on significant working class institutions that were separate from the state and faced significant repression from the government. Their subsequent incorporation into the capitalist state was partially a result of the failure of Marx’s predictions about the expansion of an immiserated, interchangeable working class. While there were still large numbers of working people, they had myriad interests and the majority were not interested in socialist revolution in any developed country. The result was that once radical parties went increasingly reformist, both in response to a decline in worker radicalism, but also out of a need to do something with the political power they had obtained. 

Egoism is unlikely to fail in such a spectacular way, but relative degrees of failure are nonetheless failure. Moreover, more subtle forms of failure can, in the long run, be more important than the obvious catastrophes. They may grab your attention, but they tend to be the result of a million small contingencies that people had some agency over.

And while the catastrophic failures of Marxism have obvious negative consequences, the response by those inspired by Marxism (be they activists or intellectuals) has only worsened the damage. Once they reached a critical mass, Marxist states and parties were always going to tragically fail, but how people responded to those failures is incredibly important because it has shaped the trajectory of the left to the present.

That some of my favorite contemporary Marxists in terms of rigor and analysis are imploring their comrades to catch up with scientific breakthroughs like entropy or information theory that are almost a century old speaks to how badly the response has gone. And this isn’t Sherlock Holmes refusing to learn whether the sun goes around the Earth or vice-versa because it has no practical utility for his detective work – no, these are scientific discoveries that, among others things, lie at the heart of the computer revolution that has been reshaping the global economy for over half a century at least. You would think that people interested in the “means of production” would care about how they actually work.

The only reason that such ignorance doesn’t discredit Marxists and Marxism as being hopelessly out of date is because the standards and incentives for political discourse more broadly are even worse. This sort of thing is, unfortunately, normal in our society.

But just because status quo liberals and reactionaries can get away with being intellectually lazy does not mean it’s acceptable. There are serious asymmetries when it comes to wanting to change the world versus wanting to maintain some sort of arbitrary order. Radically reconfiguring society in a more egalitarian / liberatory direction is just a lot more work than enacting superficial changes or squashing the agency of people entirely. They can get away with inferior models of the world because they don’t need to have answers for how things might work in a radically different manner.

What’s really concerning is that many leftists who’ve got themselves stuck in such epistemic ruts were not stupid. That very smart people who are part of very smart communities can nevertheless get trapped in their model is evidence that raw intelligence is no defense against adopting and maintaining faulty models. Moreover, this failure directly hurt their ostensible goals of equality and/or freedom. That such epistemic closure isn’t even instrumentally rational is an incredibly strong argument for Stirner’s emphasis on not letting yourself become entrapped by ideas.

But resisting such failure modes is work. And to be incredibly fucking self-indulgent for a minute, I want to give some praise to C4SS and the broader community I see myself belonging to for doing that work. While I’m obviously biased when I say this, the “left-wing market anarchism” (LWMA) community is, currently, probably the most epistemically rigorous place on the Internet when it comes to thinking about politics. This isn’t just simple ingroup signaling (it may be complex ingroup signaling however!). I say that having tried fairly hard to find other places that I deem of similar quality, seriously reading not just liberals / socialists / libertarians, but even “serious” reactionary intellectuals. All came up short compared to LWMA. If I had found some other group I considered more rigorous/insightful, I would let you know.

Because raw intelligence or the capacity to grind through big books can give you the superficial impression of insight, actual understanding requires not just consuming vast amounts of information but the tricky process of weighing evidence and discarding / refining theories. And all this is tinted by the basic human biases that encourage friend / enemy thinking when it comes to politics. Thinking rationally about political questions is hard.

This isn’t a reason to rest on our laurels. But the fact that the LWMA community has managed to thread the needle of presenting a serious alternative to Marxism both in terms of analysis of capitalism and a model for what could come after without collapsing into advocacy for technocracy or red-brownism makes it depressingly unique as a framework / community.

But we should never assume that to be inherent to what we do. An insight that Stirner and plenty of other philosophers across the ages have repeatedly arrived at is that one should never mistake labels for the thing itself. Diligent inquiry into political and ethical concerns is not inherent to LWMA, whether you want to define it as a line of inquiry, a political / ethical project or a community of people. We may seem promising today but tomorrow we may be overrun with group-think (one concern I have is what might happen if our ideas were to quickly increase in popularity by a couple orders of magnitude). People (and the communities they form) are not intellectually rigorous, rather they engage in intellectual rigor and can just as easily stop.

So with that somewhat self-indulgent diversion to articulate why I take epistemic rationality incredibly seriously out of the way, I ask egoists, what is your response to the fuzzing / queering of individualism brought about by technology?

(On a lighter note you should totally go read Ken MacLeod’s The Cassini Division which has transhumanist egoist-communists face off against posthumans and anarcho-capitalists in the future. Particularly since it has the coolest description of egoist philosophy ever put to paper).

Stateless Embassies, Turkish
Muammer Kaddafi’nin Yeşil Kitabı: İyi, Kötü ve Tuhaf Yanları

Okumak üzere olduğunuz makale, Jordan Jardine tarafından kaleme alınmış. 9 Mart 2022 tarihinde “Muammar Gaddafi’s Green Book: The Good, The Bad, and The Weird” başlığı altında yayınlanmıştır.

Muammer Kaddafi hep tartışmalı bir figürdü ve öyle kalacak. Göçebe bir bedeviden Libya’nın hükümdarlığı seviyesine kadar yükselişi etkileyici olsa da ülkeyi yönetirken yaptığı birçok şey tartışmasız otoriterlik göstergesiydi ve suç teşkil ediyordu. Ancak, Kaddafi ilk başta bir tür kurtarıcı olarak geldi. 1960’ların başında Libya ordusuna katıldı ve daha sonra Kral İdris’i devirmek için yapılan 1969 darbesinin arkasındaki önde gelen isimlerden biri oldu. Monarşinin başarıyla kaldırılmasıyla Kaddafi iktidarı ele geçirdi ve Libya’yı Libya Arap Cumhuriyeti’ne dönüştürdü. Sonunda, Kaddafi siyasi, sosyal ve ekonomik görüşlerini ilk kez 1975’te yayınlanan Yeşil Kitap adlı kısa bir ciltte kâğıda dökmeye karar verdi ve İngilizce versiyonu bir yıl sonra dünya çapında dağıtıldı.

Özet

Bölüm I: Demokrasi Sorununun Çözümü

Yeşil Kitap’ın giriş bölümünde Kaddafi, bildiğimiz şekliyle “demokrasilerin” aslında oldukça otoriter ve anti-demokratik olduğunu iddia ediyor. Parlamenter sistemlerin, iyi niyetli olmakla birlikte, genellikle hizmet etmek için yola çıktıkları insanları yanlış temsil ettiğini belirtiyor. Partizan siyasetin, her zaman, politikacıların, onlara oy veren insanlardan ziyade partinin çıkarlarına hizmet edeceği ile sonuçlanacağını iddia ediyor. Kaddafi, temsili veya parlamenter demokrasinin aksine doğrudan demokrasinin bu sorun için en iyi çare olduğunu savunuyor.

Buna ek olarak, sınıf çatışmasının her zaman en güçlü sınıfın alt sınıflara, özellikle de siyasi yollarla egemen olmasıyla sonuçlanacağını söylüyor, bu nedenle üst sınıfın alt sınıfları her koşulda bastırmaya çalışmasının esasen işe yaramaz olduğunu söylüyor. Çünkü bu alt sınıfları bir nevi yatıştırma eylemi, alt sınıfları mutlu etmek için asla yeterli olmayacak ve her zaman yönetici sınıfın çıkarlarından farklı çıkarları olacak. Kaddafi, doğrudan demokrasi konusundaki özel vizyonunu anlatmaya devam ediyor. Doğrudan demokrasinin “Popüler Konferanslar” ve “Halk Komiteleri” olarak adlandırdığı yöntemlerle gerçekleştirilmesi gerektiğini söylüyor. Temel olarak, “Popüler Konferanslar” iki gruba ayrılan halk tarafından doğrudan seçilen merkezi olmayan seçim organlarıdır: Temel ve Temel Olmayan Popüler Konferanslar. Buna karşılık, Bu Popüler Konferanslar, Halk Komitelerine üye seçer. Demokrasinin “gerçek tanımının” “halkın halk tarafından denetlenmesi (s. 25)” olduğunu düşündüğünü göstermeye devam ediyor.

Ardından, Kaddafi yasalara ve onların kaynaklarının ne olması gerektiğine değiniyor. Yasaların dini veya geleneksel ilkelere dayanması gerektiğini savunuyor ve laik anayasa hukukunun “geçersiz ve mantıksız” olduğunu çünkü “… gerekçesini türetmesi gereken doğal kaynaktan yoksun” olduğunu söylüyor (s. 26). Daha sonra doğrudan demokrasinin, bireyler ve şirketler de dahil olmak üzere herkesin hakkı olması gerektiğini söylediği basın özgürlüğünü artırmada nasıl yardımcı olacağını anlatıyor.

Bölüm II: Ekonomik Sorunun Çözümü

Kaddafi, modern zamanlarda çalışan insanlar için koşulların Sanayi Devrimi’nin başlangıcında olduğundan daha iyi olduğunu kabul ederek başlıyor. Ancak, fazla mesai ücreti, sosyal güvenlik, grev hakkı ve çalışma saatlerinin sınırlandırılması gibi politikaların, ortalama bir çalışanın hayatını katlanılabilir kılmak için yeterince güçlü olamadığını ve her görüşten ve taraftan politikacıların işçileri baskıcılarından kurtarmayı başaramadıklarını söylüyor. Ayrıca kamu sektörü çalışanlarının da özel sektör çalışanlarından daha iyi muamele görmediğini belirtiyor. Keskin bir şekilde, “Ücretliler, onları kiralayan efendilerin kölelerinden başka bir şey değildir. Onlar geçici kölelerdir ve kölelikleri ister bireyler ister devlet olsun, işverenlerden ücret karşılığında çalıştıkları sürece sürer (s. 42).

Ücretlerin ve üretim araçlarının ortak sahipliğinin kaldırılmasını savunuyor. Ayrıca, teknolojik ilerlemenin mal ve hizmetleri üretmek ve sağlamak için gereken işçi sayısını ve saatlerini azaltacağını iddia ediyor. Devamla, “Birinin ihtiyaçları başkaları tarafından kontrol ediliyorsa, o insanın özgürlüğü eksiktir, çünkü ihtiyaç, birbirlerini köleleştirmeye yol açabilir. Ayrıca, sömürü ihtiyaçtan kaynaklanır (s. 46).”

Kaddafi’nin temel “ihtiyaçlara” verdiği örneklerden biri barınmadır. Evrensel bir barınma hakkını savunuyor ve kirayı yalnızca gönüllü olarak verilen bir tazminat şeklinde destekliyor gibi görünüyor. Ayrıca, bir kişinin birden fazla eve sahip olmaması gerektiğini savunuyor. Bir kişinin geliriyle ilgili olarak, Kaddafi bir işçinin kendi emeğinin ürünü üzerinde tam bir geri dönüş alma hakkına sahip olması gerektiğini, bunun ücret ya da bağışlar şeklinde verilmemesi gerektiğini savunuyor. Daha sonra özel ulaşıma karşı toplu taşımayı savunuyor. Son olarak, toprağın temel bir kaynak olduğunu ve bu nedenle özelleştirilmemesi, bir bütün olarak topluluğa ait olması ve kullanıma göre dağıtılması gerektiğini ileri sürer (örneğin, bir çiftçinin bir fabrikada çalışan birinden daha fazla toprağa ihtiyacı olacağı açıktır.)

Kaddafi, kâr amacına karşı olduğunu, sendikalara ve grevlere verdiği desteği dile getirerek ve ücretli emeğin kaldırılmasına desteğini yineleyerek devam ediyor. II. Kısmı, “ev hizmetçilerini” çalıştıran ve sömüren insanlara karşı söverek bitiriyor. Diğer ücretliler gibi, ev işçilerinin de özünde “köleler” olduğunu ve çok kötü muamele gördüklerini söylüyor. Kaddafi, tüm ev işlerinin yalnızca o hanenin üyelerinin sorumluluğunda olması gerektiğini ve bu işi haneyle hiçbir bağlantısı olmayan, düşük ücretli ve kötü muamele görmüş çalışanlara yaptırmanın kabul edilemez olduğunu belirtiyor.

Bölüm III: Üçüncü Evrensel Teorinin Sosyal Temelleri

Yeşil Kitap’ın bu son bölümünde, Kaddafi belirli sosyal meseleler hakkındaki görüşlerini ortaya koyuyor ve Üçüncü Evrensel Teori olarak adlandırdığı genel felsefesinin toplumu yapılandırmanın en iyi yolu olduğunu çünkü bunun ulusal ve kabile ilkelerine dayandığını öne sürüyor. Tarihin özünde uzun bir sınıf mücadeleleri dizisi olduğu şeklindeki Marksist iddiaya, tarihe bir dizi ulusal mücadelenin egemen olduğu çıkarımıyla karşı çıkıyor. Uluslar içinde din ve kültür gibi faktörlere dayalı şiddetli mezhepsel bölünmelerin olduğunu kabul ediyor, ancak hayatta kalma mücadelesinin, varlıkları tehdit edilirse nihayetinde ulusları birleşmeye zorlayacağına inanıyor. Daha sonra ailenin toplumun gerçek temel taşı olduğundan ve kabilelerin ailelerden sadece bir birim daha büyük olduğundan bahseder.

Ek olarak, dünya nüfusu arttıkça birbirimizden ne kadar uzaklaştığımızı tartışıyor. Bir kez daha kabileyi, ihtilaflı grupların tüm yapıyı nasıl parçalayabileceğini göstermek için bir model olarak kullanıyor ve bunun bir bütün olarak dünyada çok daha büyük bir ölçekte gerçekleştiğine inanıyor. Kaddafi’ye göre milliyetçilik yok edilmemeli. Aksine, korunmalı ve kucaklanmalıdır, çünkü ona göre insanları bir araya getirmenin ve çok daha istikrarlı bir sistemde daha uzun süre bir arada tutmanın en etkili yolu budur.

Ardından Kaddafi, kadınlar hakkındaki görüşlerini tartışıyor. Kadın karşıtı ayrımcılığa karşı söverek başlıyor ve erkeklerle kadınlar arasında farklılıklar olduğunu kabul ederken hem erkeklere hem de kadınlara eşit muamele edilmesi gerektiğini iddia ediyor. Hatta erkeklerin kadınlardan daha kolay yaşadıklarını, çünkü hamile kalmadıklarını, adet döngüsü veya düşük yapmadıklarını belirtiyor. Bir çocuğun düzgün bir şekilde yetiştirilebilmesi için annesiyle bağ kurması gerektiği ve hiçbir ebeveynin annelik görevlerini hemşirelere, bebek bakıcılarına veya kreşlere devretmemesi gerektiği gerekçesiyle, esasen bir tür destekli doğum iznini savunmaya devam ediyor. Kadınların kariyer sahibi olmasının veya tuhaf işler yapmasının beklenmemesi gerektiğini savunarak devam ediyor. Kaddafi, kadınların isterlerse çalışması gerektiğine inanıyor, ancak kendilerini buna mecbur hissetmemeliler.

Kaddafi daha sonra azınlıklar ve azınlık haklarıyla ilgili meseleler hakkında kısaca konuşmaya geçiyor. Özetle, devletin azınlıklara yapılan adaletsizlikleri gerçekten düzeltmeye uygun olmadığını öne sürüyor. Azınlık haklarını güya bahşeden devletlerin onları kolayca elinden alabileceğini savunuyor. Kaddafi’ye göre, azınlık hakları sorununun tek çözümü, azınlıkları devlet dışı yollarla (“halk olarak”) yükseltmek ve böylece genellikle devlet tarafından benimsenen “diktatörce” yaklaşımdan kaçınmaktır.

İşsizlik, yoksulluk ve sağlık hizmetlerine ve doğum kontrolüne erişim eksikliği gibi çeşitli engellere rağmen, dünyanın dört bir yanındaki siyahların beyazlara karşı zafer kazanacağını tahmin ederek bunu genişletiyor.

Ardından, Kaddafi, özgürlüğün, zekanın ve yaratıcılığın bastırılmasına yol açtığını ve “kitlelerin zorla aptallaştırılmasını” desteklediğini söylediği merkezi, devlet tarafından yönetilen eğitimi içini boşaltıyor (s. 99). Öğrencilerin, devlet tarafından onlara hayatta hiçbir zaman yardımcı olmayacak sıkıcı, alakasız saçmalıkları öğrenmeye zorlanmak yerine, ilgilerini çeken konuları incelemeyi seçmekte özgür olmaları gerektiğine inanıyor. Ayrıca okullarda hem dini hem de laik derslerin öğretilmesini savunuyor ve bunlardan birinin tamamen atlanmasının bir hata olacağını söylüyor.

Ardından sanat, müzik ve dili tartışır. Kaddafi, insanlık tarihi boyunca tek, birleştirici, evrensel bir dilin olmamasının ciddi bir sorun olduğunu belirtiyor. Ancak sanat, hangi dili konuşursa konuşsun herkes tarafından yorumlanabilir ve anlaşılabilir. Daha sonra, evrensel bir dilin yokluğunun kendi başına bir sorun olmadığını açıklığa kavuşturur, ancak başka bir deyişle, evrensel bir dil yaratılsa bile, bunun asla nesiller boyunca içgüdüsel kullanılmayacağı gerçektir.

Kaddafi, sporu, kitlelerden servet biriktiren zengin bireyler için bir analoji olarak kullanarak (örneğin tribünlerdeki diğer taraftarlara göre oturdukları yer) sonuçlandırıyor ve sporun, tıpkı siyasi iktidar gibi, tüm insanlar için erişilebilir olması gerektiğini savunuyor, sadece birkaç ayrıcalıklı elit için değil. Kendisi gibi Bedevilerin performans sanatlarından çok atletizmle ilgilenme eğiliminde olduklarını çünkü onlara fazla değer verilmediğini söyleyerek kitabı bitiriyor. Kaddafi bu eğilimin değişeceğini umuyor.

İyi Yanı

Kitap- büyük çoğunluğunda- basit, mesajı doğrudan ileten bir dille yazılmıştır, bu da onu, örneğin bazı karmaşık akademik eleştirilerden daha erişilebilir bir eser haline getirir. Bu kesinlikle kitabın güçlü yönlerinden biridir. Kitabın bir diğer özelliği de kısa olması. Yeşil Kitap 100 sayfadan biraz daha uzundur ve bazı “bölümleri” yalnızca tek bir sayfayla sınırlı bir veya iki paragraftan ibarettir. Pek çok insan, özellikle siyasi şahsiyetler çok konuşur ama hiçbir şey anlatmazlar özünde. Kaddafi de bu kitapta az da olsa bunu yapıyor, ancak en önemli noktalarını bile hep kısa, tatlı ve anlaşılır şekilde konuya bağlıyor.

Kitabın temel özelliklerinden de bahsettik, birkaç noktada Kaddafi’ye katılıyorum. Yukarıda gösterildiği gibi, pek çok devlet karşıtı, özgürlükçü yanlısı argümanlar yapar ve hükümet ve işyeri yapılarının ademi merkezileştirilmesi çağrısında bulunuluyor. Bunlar savunulması gereken harika politikalar çünkü insanların hem devlet hem de kurumsal baskıdan uzak bir ortamda mümkün olan en özgür ve en mutlu hayatı yaşamalarına yol açarlar.

Ayrıca, Kaddafi’nin anneleri savunması ve onların çocuklarıyla daha fazla zaman geçirmeleri ve onların geçimini sağlamak için anlamsız işlere daha az zaman ayırmaları gerektiğine dair görüşü takdire şayandır. Sürekli işinize bağlı olduğunuz için o çocuklarla vakit geçiremiyorsanız, çocuklarınızın geçimini sağlamanın hiçbir anlamı yoktur. Bununla bağlantılı olarak, Kaddafi’nin pis işlerini onlar adına yapmaları için yoksul ev hizmetçileri tutan zengin insanları yerden yere vurması da beni çok mutlu etti. Bu hizmetçilerin çoğunun evde, anne babalarıyla olsalar çok memnun olacak çocukları olabilir.

Ek olarak, Kaddafi’nin evrensel barınma hakkı savunuculuğu mükemmeldi. Herkes barınmayı hak eder ve Kaddafi bunu anladı. Aslında bu politikayı Libya’da fiilen uygulamış ve oldukça başarılı olmuştur. Tüm arazilerin topluluğa ait olması ve ihtiyaca göre dağıtılması gerektiği konusunda da onunla aynı fikirdeyim.

Karların ve ücretlerin kaldırılmasını basit, doğrudan savunması, bu politikaları insanlara açıklamak için doğru stratejidir. Bu, sosyalist veya anarşist teoriye aşina olmayan diğer kişilerle daha az karmaşık bir sohbete izin verir. Bazı kavramları aşırı karmaşık hale getirmek bazen sosyalist ve anarşist söylem için bir sorun olabilir, ancak Yeşil Kitap bazı fikirlerimizi açıklarken dikkate alınması gereken makul bir alternatif sunuyor.

Son olarak, Kaddafi’nin siyahilere ve feminizme desteği bugün bize çok önemli görünmeyebilir, ancak bunlar onun zamanında oldukça yeniydi ve 1970’lerin ortalarında dünyanın belirli bölgelerinde “radikal” kavramlar oldukları söylenebilir. Bununla birlikte, Kaddafi, marjinalleştirilmiş topluluklara insan gibi davranılmasını talep ederken kim ne der diye hiç düşünmedi, sadece haklarını savundu. Bu muazzam bir saygıyı hak ediyor.

Kötü Yanı

Yeşil Kitap’ta açıkça devlet karşıtı olan pek çok bölüm olsa da Kaddafi kendisinin veya “halkın” kendilerini devletten nasıl kurtarması gerektiğini hiçbir zaman açıkça göstermez. Devrimci yollarla mı? Pasif direniş? Genel grev? Gerçekten emin değilim çünkü kitaptaki hiçbir şey devletçi bir durumdan devletsiz bir topluma geçiş için tutarlı stratejilere değinmiyor.

Ek olarak, Kaddafi kitapta birkaç kez sosyalizmi desteklediğini dile getirirken, aynı zamanda dev medya kuruluşlarını da destekliyor gibi görünüyor ve diğer tüm kuruluşlar gibi basın özgürlüğü hakları olduğunu söylüyor. Durum böyle olmalı gerçekten de ve hükümet sansürü asla herhangi bir soruna çözüm olarak sunulmamalı, ancak Kaddafi’nin büyük medya kuruluşlarını neden rastgele gündeme getirdiği ve onları etkili bir şekilde savunduğu açık değil, motivasyonunu anlayamıyoruz.

Son olarak, Kaddafi’nin “Üçüncü Evrensel Teorisinin” dayandığı toplum yapısı ve yönetişim bana çok kafa karıştırıcı ve kitabın aşırı karmaşık ve çok iyi düşünülmemiş bir kısmı gibi görünüyor. “Popüler Konferans” fikri tamam, ancak Konferansları iki ayrı gruba ayırmaya ve sonra bu grupların yılda en fazla birkaç kez toplanan anlamsız bir başka grup (“Halk Komitesi”) seçmelerine gerek görmüyorum. Bana göre bu, bir devlet yapısından hiç de farklı olmayan gereksiz yere bürokratik ve hiyerarşik bir yapı oluşturmak gibi geliyor. Kaddafi, bu bürokrasinin nasıl önlenebileceği konusunda sağlam bir argüman ileri sürmüyor. Esasen totolojik bir “bu daha iyi bir yapı çünkü öyle” argümanı yapıyor. Daha iyi değil çünkü yaptığınız tek şey bir bürokrasiyi diğeriyle değiştirmek. Bürokrasi sorununa ek olarak, iş yerlerinin nasıl yapılandırılması gerektiğine dair net bir yön önermemektedir. Yukarıda belirtildiği gibi, ücretli emeğin ortadan kaldırılmasını, emek için mutalist bir tarz ve merkezi olmayan bir işyeri yapısını savunuyor, ancak işyerlerinin işçi konseyleri tarafından mı temsil edilmesi gerektiği veya bir Mondragon olarak mı yapılandırılması gerektiği konusunda hiçbir şey söylemiyor vb.

Tuhaf Yanı

Yeşil Kitap’ta çok keyif verici yerler var. Aynı fikirde olmadığım kısımların çoğu bile ilginç ve okuması tatmin ediciydi. Ne olursa olsun, aşırı şaşırtan birkaç yer vardı. İlk olarak, Bay Kaddafi metin boyunca “doğal hukuk” ve “insan doğasına” birkaç göndermede bulunuyor. Bu beni şok etti, çünkü bu terimler genellikle aşırı muhafazakâr görüşlere sahip insanlar tarafından kullanılıyor, genelde devrimciler tarafından değil. Birinin sosyal olarak muhafazakâr olması ve sosyalist ekonomik görüşlere sahip olması mümkündür, ancak ekonomide devrimci görüşlere sahip insanlar aynı zamanda sosyal konularda da ilerici olma eğilimindedir. Doğaya hitap etmenin mantıksal yanılgılar olduğunu bir yana bırakırsak, Kaddafi’nin siyahileri ve kadınları desteklediğini, ancak bu kitapta her iki grup hakkında da aşağılayıcı ve basmakalıp açıklamalar yaptığını yeniden belirtmek önemlidir. Kaddafi, kadınları anlatırken, okuyuculara kadınların doğaları gereği ve doğal olarak “yumuşak”, erkeklerin ise doğası gereği “güçlü ve gayretli” olduklarına dair güvence veriyor. Toplumun erkekleri nasıl kadınlara, kadınları da erkeklere dönüştürmeye çalıştığı hakkında nutuk atmaya devam ediyor.

Bu iddia, bugün herhangi bir aşırı sağ medya sitesinde kolaylıkla bulunabilir. Ayrıca bu siteler gibi, Kaddafi de belirli cinsiyet rollerinin ve özelliklerinin aslında özgürleştirici olduğunu iddia ediyor. Ama buu gerçekten yanlış yönlendiriliyor. Feminen erkek olmakta veya maskülen kadın olmakta yanlış bir şey yoktur. Translarda bir sorun yoktur. Geleneksel toplumsal cinsiyet rolleri, artık ciddiye alınmaması gereken eski bir fikirdir.

Son olarak, Kaddafi’nin siyahiler hakkında konuşma şekli oldukça sorunlu. Siyahilerin özgürleşmesini açıkça ve büyük ölçüde destekliyor ve bu asil bir konum, ancak siyahi insanlara karşı tutumu küçümseyici ve ırkçı klişelerin egemenliğinde. Dünyanın dört bir yanındaki siyahi insanların sömürgecilik ve sömürüden kaynaklanan sistemik faktörler tarafından geri tutulduğunu haklı olarak kabul ediyor, ancak aynı zamanda siyahları evlenmek için çok hızlı olmakla, çok fazla çocuk sahibi olmakla ve diğer ırklara kıyasla sıcak yerlerde yaşadıkları için “iş konusunda daha az takıntılı olmakla” suçluyor. Başka bir deyişle, Kaddafi temelde siyahilerin tembel ve cinsel açıdan sevişgen olduğunu ima ediyor; bunlar, karşı olduğunu iddia ettiği sömürgeciler tarafından kullanılan inanılmaz derecede zararlı ve verimsiz klişelerdir.

Genel Değerlendirme

Yeşil Kitap, Muammer Kaddafi’nin kendisi gibi, karmakarışık bir eser. İyi fikirler, kötü fikirler, çelişkiler, mantıksal hatalar, parlak gözlemler, tutarsız çözümler ve somut politika hedefleri, hepsi kitapta mevcut. Genel olarak kitaptan keyif aldım ve anarşistlere ve sosyalistlere tavsiye edebilirim ama kesinlikle Karşılıklı Yardımlaşma, Ekmeğin Fethi veya Mülkiyet Nedir? gibi eserlerin yerini tutamaz. Bu kitaplar da mükemmel değildi, ama kesinlikle daha tutarlıydı ve çoğunlukla daha az küçümseyiciydi ve klişelere daha az dayanıyordu. Kaddafi, Batılı hükümetlerin yarattığı bir öcü değildi ama aynı zamanda kusurları da yok değildi ve Yeşil Kitap bu kusurları herkesin görmesi için sergiliyor. Bununla birlikte, siyasi zekâsı da sergileniyor ve herkesin temel ihtiyaçlarının karşılanmasını ve onurlu bir muamele görmeyi hak ettiğini açıkça anlıyor ve bu takdire şayan.

Italian, Stateless Embassies
Non Usate la Comunità LGBTQIA+ per Giustificare l’interventismo USA

Di Eric Fleischmann. Originale: Don’t Use the LGBTQIA+ Community to Justify U.S. Interventionism del 4 marzo 2022. Traduzione di Enrico Sanna.

Il Gay Times scriveva la settimana scorsa che, stando a “una lettera inviata il 20 febbraio a Michelle Bachelet, alto commissario per i diritti umani dell’Onu”, secondo le autorità statunitensi la Russia avrebbe un elenco ufficiale di “giornalisti, attivisti e sostenitori dei diritti dei gay da punire una volta invasa l’Ucraina.” Tutto ciò è certamente in linea con il comportamento passato e presente delle autorità russe. Da quando Putin è al potere, sia il matrimonio che l’adozione gay  sono vietati con emendamento costituzionale. Il governo reprime la libera espressione della comunità LGBTQIA+ e dei suoi alleati; ha anche invitato gli insegnanti di Sanpietroburgo a controllare l’uso di simboli LGBTQIA+ nei social studenteschi; e la “legge sulla propaganda gay”, come spiega Miriam Elder, “vieta l’equiparazione tra relazioni eterosessuali e gay, oltre che la distribuzione materiale sui diritti dei gay. Sono previste multe per i trasgressori, e multe particolari per gli stranieri.” Ma violenze e repressione dell’omosessualità sono realtà quotidiana di tutti i governi, nell’indifferenza del governo statunitense. L’Arabia Saudita, ad esempio, l’alleato degli Stati Uniti, dove, anche se la legge non è applicata rigorosamente, l’omosessualità è punibile con la morte. O gli stessi Stati Uniti, dove l’anno scorso “è stato stracciato il record del 2015 come peggior anno quanto a legislazione LGBTQ della storia recente, secondo un’analisi aggiornata fatta dalla Human Rights Campaign”; solo nelle prime settimane di quest’anno, 7 stati hanno proposto leggi antitransessuali. Perché allora si reagisce diversamente di fronte all’elenco del governo russo? Perché serve all’impero americano per convincere liberali e progressisti a sostenere un potenziale futuro intervento in Ucraina. È uno strumento importante che il governo statunitense ha attivato da quando Putin ha effettivamente invaso l’Ucraina, Biden ha imposto le sanzioni e inviato truppe nell’Europa orientale (anche se non in Ucraina) e l’Unione Europea ha approvato l’ingresso dell’Ucraina. Un conflitto tra le due superpotenze è, nonostante le promesse attuali di Biden, una possibilità reale.

Ricorda la prassi di cooptare il discorso femminista nel tentativo di giustificare le incursioni in Medio Oriente. Jyhene Kebsi ricorda che una delle “bugie usate dall’amministrazione Bush” per sostenere l’invasione statunitense dell’Iraq, una bugia “a cui i media non dedicarono la stessa attenzione” dedicata alle armi di distruzione di massa, fu “la cosiddetta emancipazione delle donne.” Questo fu “tra i pretesti del cosiddetto imperialismo umanitario quando la scusa delle armi di distruzione di massa cominciò a fare acqua.” La Kebsi cita l’allora sottosegretario di stato per gli affari mondiali Paula Dobriansky, che rispondendo alle critiche contro la guerra disse: “Operiamo per difendere gli interessi delle donne irachene in tutti gli ambiti, dai diritti umani alla partecipazione politica e economica alla sanità e la scuola”. A questo si aggiunse la “campagna chiamata ‘W Stands for Women’ (Traduzione equivalente: D Sta per Donna; ndt)… che mirava a presentare la guerra imperialista contro l’Iraq come un tentativo di ‘salvare e sostenere’ le donne irachene. La campagna rafforzava così la logica del ‘patriarcato compassionevole’ con cui lo stato maschile proteggeva la parte vulnerabile femminile della popolazione.” La Kebsi ricorda come a sostenere campagna ci fossero numerose “femministe liberali americane”, le quali “femministe liberali americane e bianche distorsero l’immagine della guerra in Iraq presentandola come una missione volta a ‘aiutare’ le donne irachene, e sostennero lo sforzo di Bush che utilizzava la retorica femminista per far passare l’emancipazione delle donne irachene per una questione di sicurezza nazionale.”

La tattica fu resa pubblica da un rapporto della Cia diffuso da Wikileaks nel contesto afgano, in cui si delineava una strategia di pubbliche relazioni che enfatizzasse la questione dei diritti delle donne rivolgendosi al pubblico francese e tedesco, il tutto al fine di assicurare il sostegno di quei paesi alla missione della International Security Assistance Force. Nel documento si leggeva che…

le donne afgane potrebbero fare da messaggeri ideali, umanizzare il ruolo dell’Isaf nella guerra contro i talebani data la loro capacità di parlare personalmente e credibilmente delle proprie esperienze sotto i talebani, delle aspirazioni future e delle paure riguardo una vittoria dei talebani. Iniziative di sensibilizzazione che diano alle donne afgane l’opportunità mediatica di condividere le loro esperienze con le donne francesi, tedesche e in generale europee, potrebbero aiutare a vincere lo scetticismo diffuso tra le donne dell’Europa occidentale riguardo la missione Isaf.

Simili strategie sono proseguite fino all’ultima fase della guerra al terrorismo, che aveva come obiettivo particolare l’Isil/Isis. Rania Khalek spiega come autorità e media statunitensi insistessero sulla violenza sessuale come ragione prima dell’opposizione militare all’Isis, nonostante di simili violenze fossero responsabili anche “i governi delle nazioni messe dagli Stati Uniti a capo della coalizione anti-Isis… ovvero i regimi iracheno, egiziano e saudita”. “I grandi media aziendali, velinari entusiasti, diffusero la panzana del governo statunitense che poneva i diritti delle donne in cima alle ragioni di una guerra infinita.” Il 90% degli attacchi con i droni, dall’Afganistan al Pakistan, dallo Yemen alla Somalia, ha ucciso civili. L’ambasciatrice statunitense per le questioni femminili Catherine Russell dichiarava a suo tempo: “Queste donne e ragazze avrebbero preferito essere uccise dagli attacchi aerei piuttosto che subire le violenze dell’Isil.”

Ormai dovrebbe essere chiaro che l’utilizzo della retorica femminista e dei diritti dei gay al fine di evitare le critiche, se non per cercare il sostegno, alla guerra in Medio Oriente, ha molto in comune con la strategia nascosta dietro le presunte informazioni trapelate che parlano di un governo russo con una lista di attivisti LGBTQIA+ da punire. Già in passato ci si è serviti sia del femminismo che degli attivisti LGBTQIA+ per giustificare gli interventi militari. Mentre associazioni come Gay Liberation Network (già Chicago Anti-Bashing Network), in linea con la femminista Code Pink, organizzavano l’opposizione alla guerra in Iraq, Mubarak Dahir si sentiva in dovere di appellarsi agli LGBTQIA+ interventisti e alleati dalle colonne del giornale queer Windy City Times di Chicago. “Gay e lesbiche che approvano la guerra e l’occupazione dell’Iraq,” scriveva, “o qualunque possibile azione militare futura contro paesi come la Siria, dovrebbero smettere di usare la scusa della simpatia verso i gay arabi per giustificare il loro sostegno. […] Non è difficile capire perché i sostenitori della guerra che si rivolgono alla comunità gay, lesbica, bisessuale e transgender parlano di libertà degli LGBT nel tentativo di conquistare il loro appoggio… ma noi non dobbiamo farci ingannare da questi finti pietismi.” L’atteggiamento potrebbe ricollegarsi alla pratica “omonazionalista” (Jasbir K. Puar), termine che indica la tendenza e/o la prassi di minimizzare l’omofobia e la transfobia dei paesi “occidentali” evidenziando le loro politiche a favore degli LGBTQIA+ (visto il loro presunto progressismo e egalitarismo), in opposizione al “non occidente” presunto omofobico e transfobico. Il tutto al fine, nel caso degli Stati Uniti, di riempire di significato l’eccezionalismo americano e l’interventismo perpetuo sia in Medio Oriente che, ora, potenzialmente, anche contro la “orientale” Russia.

Che l’affare della lista antigay sia intenzionale o meno, il fatto che sia finita all’Onu significa che serve come minimo a guadagnare l’approvazione di un’azione militare, e ora che è di dominio pubblico verrà quasi certamente usata per spingere liberali e progressisti a sostenere un potenziamento delle interferenze statunitensi in Ucraina. Il che non significa che i timori per la comunità LGBTQIA+ ucraina non siano infondati. Lo stato russo rappresenta effettivamente un pericolo per la libertà e la sicurezza delle minoranze sessuali sia in Russia che in Ucraina. L’azione di Putin non è legittimata né meno crudele e violenta perché il governo statunitense fa propaganda. “Non ci illudiamo riguardo lo stato Ucraino,” dice Autonomous Action states, “ma è chiaro chi è l’aggressore, questa non è una guerra tra mali equivalenti. Questo è fondamentalmente un tentativo del governo autoritario russo di risolvere i propri problemi interni vincendo ‘una guerricciola vinta e annettendosi dei territori’ [con riferimento a Ivan III].” Noi, non come governo ma come abitanti degli Stati Uniti, dobbiamo appoggiare l’autodifesa del popolo ucraino e i movimenti contro la guerra in Russia, soprattutto quelli popolari. Ma questa non giustifica il coinvolgimento degli Stati Uniti. Gli Stati Uniti sono un impero in agonia, e Putin vorrebbe trasformare la Russia nella nuova superpotenza egemone allungando le mani sull’Europa. Una guerra con la Russia significherebbe il blocco delle forniture petrolifere per l’Europa, il che darebbe la possibilità al governo statunitense di utilizzare l’oleodotto che passa nei territori indigeni come leva economica. Per non dire delle quotazioni in borsa dei fabbricanti di armi. Le ragioni di una guerra sarebbero tantissime, ma nessuna ha a che fare con la protezione della comunità LGBTQIA+ ucraina. Facciamola finita con le pagliacciate. Non usiamo la nostra comunità per giustificare un intervento degli Stati Uniti.

Commentary
How State Power Perpetuates Transphobic Violence

[Hear an in-depth discussion on this article and its topics in this episode of The Enragés]

The human rights of transgender people, and specifically of vulnerable transgender youth, are being systematically denied and dismantled all over the United States. To advance this violent oppression, the states and politicians in question use more than merely legislation and executive orders. Political actors who fear the freeing and transformative power of gender nonconformity employ pervasive propaganda which misleads the public about transgender and gender nonconforming individuals.

If you’re not especially familiar with the range of experiences transgender and non-binary people go through, now might be a great time to familiarize yourself with their struggles; as I’ve written about before, gender hierarchies in society are a form of coercive social control, and people who hold political and social power will be trying to deceive you about the lives and goals of trans people. If you wish to protect vulnerable people from abuses of state power, you should arm yourself with the information needed to combat insidious, state-funded, transphobic propaganda. People you love and trust may be taken in by this fearmongering, convinced to clamor for government to “protect” transgender youths from proven, effective medical treatments which drastically improve their medical outlook and life quality.

False assertions will be made, claiming that gender-affirming treatments such as puberty blockers and hormone replacement therapy (HRT) are being inappropriately prescribed at the behest of overzealous parents or rogue doctors. You’ll be told, without evidence, how young children are being “disfigured” in “sex change operations.” Self-interested politicians may even convince your friends or family that their own child has been forced or manipulated into adopting “ridiculous” pronouns or expressing a preferred name other than their given name.

These powerful manipulators want to obfuscate the truth: You can’t change someone’s experience of gender through force or manipulation — they’ve been trying for a long time — and viewing your child’s identity, pronouns, and expression as “ridiculous” will significantly increase their risk of death by suicide. As it has been established in study after study, receiving gender-affirming care such as HRT improves the quality of life of trans people. We know the effects of puberty blockers are completely reversible, and going through changes in puberty that match assigned gender rather than experienced gender can be an extended traumatic experience which stays with many trans people for a lifetime. Worse yet, if any entity is forcing transgender youth to undergo procedures they don’t really want, it is those states which require surgery as a condition of changing one’s state-mandated gender identifier.

A recent and egregious example comes from the state of Texas, where Governor Greg Abbott and Attorney General Ken Paxton are currently threatening the use of overwhelming state force to steal transgender youths away from their supportive families and deny them scientifically proven and safe medical treatments. The opinion from the Attorney General’s office declares that puberty blockers and HRT cause “mental or emotional injury to a child that results in an observable and material impairment in the child’s growth, development, or psychological functioning,” yet cites no scientific or medical basis on which to make this judgment. Without evidence, the opinion seems to assume treating gender dysphoria “can” cause such harm, and thus should always constitute “abuse” — a patently absurd reading, considering this law is not interpreted to categorically label spanking, circumcision, or refusal of lifesaving medical procedures as “abuse.”

If this opinion is enforced, it will have the effect of creating new law by interpretive fiat — law which specifically targets transgender youth for removal from their families, and placement in a foster system likely to kill them. This attempted mass-kidnapping is not informed by evidence, nor law, nor compassion. In truth, the reason this directive exists can only be this: both men are facing primary elections within the week. Politicians, their appointees, and their talking heads will continue to manipulate the public with unfounded fears about gender-affirming medicine as long as the strategy works. In order to prevent such manipulative abuses of power, it’s crucial to equip yourself and your loved ones with facts to counter the lies propagated by power-hungry tyrants. You may well save a life.

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Mutual Exchange Radio: Special Cast – Inside Operation Solidarity

Host Alex McHugh interviews Salem, one of the founders of the radical humanitarian project Operation Solidarity, which is helping to organize anarchist resistance to the invasion as well as humanitarian support networks.

If you’re able to support this vital project with funding or material aid, please click through the linktree below.

Anarchism and Egoism, Feature Articles, Mutual Exchange
Beyond Egocentrism, Towards Egoism

“Man is the last evil spirit or spook, the most deceptive or most intimate, the craftiest liar with honest mien, the father of lies.” – Max Stirner, 1844 (2017: 129)

Beyond Egocentrism

When the heliocentric model of the universe was proposed in the 16th century, it was an enormous scandal. The pope eventually condemned Galileo as a heretic, banned the publication of his books, and kept him on house arrest until his death. Why did the Church respond so aggressively? The decentering of Earth from the universe inherently challenged crystalized beliefs about humanity’s importance. In the heliocentric model, our planet loses its significance in the cosmos. Not only did it challenge religious dogma, on an emotional level it was far less satisfying (at least at first glance). Similarly, Darwin’s evolutionary theory was another blow to the significance of humanity. Evolution, like heliocentrism, decentered humans from their environment. The significance of human existence continued to be challenged. The traditional view of the importance of humanity appears to derive rather spontaneously and without much reflection. When challenged about their self-importance, there is an emotional reluctance to accept scientific observations (Elias 1978).

In his study on the civilizing process, Nobert Elias (1978: 251) goes so far as to suggest that the egocentric view of the world replaced the geocentric view. The self replaced the Earth as the new center. Generally speaking, the assumption the egocentric person holds is that there is a sharp dividing line between themselves and the external world. The self is understood to reside within a closed case and imagined to be entirely independent and separate from others. The individual, in the egocentric view, is thought to have a little world to themselves which is blocked off by an invisible wall to everything outside of it. Their essence is thought to be locked within themselves. Society appears to the egocentric person as just a collection of independent people. 

In the egocentric framework, the focus becomes on what is inside the closed case, which is fetishized. The egocentrist treats their identity claims as sacred.  Towards each other, egocentrics mutually revere the hidden essence trapped within each other’s bodies. The essence they adore provides a refuge from the cold outside world. Just like with any sacred or religious object, the egocentric individual seeks out others to admire their fixed understanding of “self” and to provide admiration to other worthy “selves.” The adulation of particular selves maintains the dominance of those whose egos are inflated, at the expense of others who are tacitly deemed unworthy. Indeed, the celebrity culture of modernity illustrates the practice of egocentrism on a macro level. 

The egocentric view of reality is best understood as the product of the alienation of the individual. Alienation is the withdrawal from affection towards an object. When alienation is accepted and internalized by the individual, certain parts of the mind are feared and treated as though they are outside of oneself. In other words, individuals accept an idealized view of the self which replaces their actual self and causes them to shun aspects of the self that do not correspond with the ideal. Alienated individuals dive into the idealistic abstraction of a ‘fixed’ or ‘closed’ self which they then reify. The emphasis now becomes on appearance and verifying identity claims. The social psychologist Nobert Wiley (1994: 37) describes the harm to the self that the egocentric view causes:

“If some part of the structure [of the self], some identity, begins to masquerade as the whole structure, it is possible for this identity to usurp the structure’s reflexive function. But it can only do so only at the cost of a drastically diminished reflexivity, highly limited in range, inaccurate in what it reveals and distorted by the biases of its localism and historical specificity.”

In essence, egocentrism generates attachments to fixed ideas and disrupts their ability to reflect properly. The self they reify is a static entity. Ultimately, their worldview leads to a group narcissism where the identity claims of the individual take on extreme importance and the social structures in which the individual is embedded takes on secondary importance. Just like with any religion, the identification with the good group absolves the individual from the dreadful feelings of belonging to a divided and toxic society. As the individualist Georges Palante (2019: 172) wrote: “The characteristic trait of the modern soul is the loathing for personal responsibility; the desire to drown this personal responsibility in collective responsibility.” The categories people identify becomes the binary in which the egocentrist interprets reality. Echo chambers take root and division manifests itself across society.

The egocentric understanding of the self rests on unexamined assumptions. For one, the idea of a separate self from society downplays childhood and the role of socialization in the acquisition of sentiments and dispositions. For another, it neglects the shared language, traditions, and culture within which the self is nested. Lastly, the egocentrist loses sight of the fact that the very idea of ‘the self’ is a product of time and place. An individual’s experience and knowledge are fundamentally shaped by the socio-cultural order in which they are embedded.

‘The Self’ through History

According to Marcel Mauss (1979), the oldest civilization to have a clear notion of ‘self’ is in India with the Vedic idea of ahaṃkāra, or the ‘I-construction.’ The self is seen as an illusory thing which creates an attachment to one’s body. In ancient China, the concept of ‘face’ is also analogous with the self but includes fixed ideas related to particular roles and ranks within it. The Romans introduced the Latin term persona, which translates literally to “the mask through which the voice sounds.” In this conception of self, the persona becomes a fact of law with individual rights. However, their notion of self was only extended to Roman citizens. Slaves were excluded from personhood and were not considered to have rights. Indeed, they were seen as having no personality, no ancestors, no name, and not even ownership over their body.

Later, Stoic philosophers introduced ideas about an ethic of self in which the individual makes choices about who they want to become. Rather quickly, this gave rise to the tradition of creating a ‘narrative of self.’ These philosophers focused on the events individuals encountered and gave greater emphasis to their private lives. It is no coincidence that the first biographies emerged during this time. Relatedly, Christians conceived of humans as inherently possessing ‘personhood’ and thereby extended persona from only the privileged to all individuals. Still, the modern conception of ‘the self’ had yet to arise. For example, in St. Augustine’s autobiography The Confessions (397), when he searched the depths of his soul, he found God, a “changeless light,” not an individualized self (Burkitt 2008).

The modern conception of ‘the self’ begins to appear with Descartes and his cogito, ergo sum. Descartes no longer trusted the knowledge he received from society. In searching for some fundamental truth to ground knowledge, he argued that the mind definitely exists. In his conception, the mind (or soul) is entirely distinct from the body. “Descartes’ body is a machine, belonging to a level below the human being. His soul is purely ideational structure, belonging to a level above the human being” (Wiley 1994: 213). Descartes understood the mind to be ruled by reason and the body to be ruled by passions. Western philosophy later became divided between the Enlightenment rationalists, who stressed reason and the Romantics, who emphasized passion. However, Descartes still argued that reason must come from God and, therefore, understood the self as encompassing divinity in some way (Burkitt 2008). 

The rise of Protestantism recasts the understanding of self. Instead of the understanding of the self being intrinsically linked with the community and God, Protestantism emphasized the individual and their salvation. Autonomy and freedom became central to their view of self. Furthermore, the Protestant doctrine of the individual focused on their inherently evil disposition as well as their powerlessness, which implanted considerable anxiety and doubt into selfhood. As the individual became increasingly focused on their own autonomy, they were also made to be afraid and to isolate themselves from others (Fromm 1994). 

Coming out of Protestant thought, Kant, and later Fichte, gave the ‘ego’ precise form as a basic category of consciousness (Mauss 1979). Shortly thereafter, Hegel replaced the personal God with an immanent ‘spirit’ which absorbs all individuals. The ‘spirit’ or the ‘we’ is the universal which ties together history and reasoning. In so doing, Hegel links historic-cultural development with knowledge of self-consciousness. Following Hegel, Feuerbach argued that God is a reflection of society and a human creation. Instead of God, he places the idea of an abstract man as a guiding principle of social behavior. In Feuerbach’s humanism, there is no difference between the human and the divine. Finally, we arrive at Stirner’s egoism, which is a reaction to Feuerbach’s humanism. Stirner argued that all fixed ideas lead to the alienation of the individual. Hence, his egoism asserts the primacy of the individual before all collectivist constructs.  

While Stirner has been called “anti-Hegel,” he has also been argued to “complete” Hegel (Stepelevich 1985). Stirner’s goal, like Hegel, is to understand self-consciousness. By critiquing the reifications of ideas in the mind, it gives rise to the I or the individual who is self-consciously self-determining. According to Welsh (2010: 36), Hegel’s we is actualized in Stirner’s “unique one.” “For Stirner, absolute knowledge can exist only within the particular consciousness of the unique one, a self-comprehending and infinite relationship of person to self that is neither solipsistic nor antisocial.” Through the de-reification of fixed ideas, the individual can then encounter the unalienated self. Fulfillment can only be found from internal causes which have been freely assigned by the individual. While Stirner’s view of ‘the self’ rejects the notion of ‘society’ as an abstraction, he does not lose sight of the fact that the individual is situated within a sociohistorical context. Society inherently shapes the individual. However, society and its powerful institutions enslave the individual by imposing fixed ideas onto them, which they in turn must obey. Stirner rages against these fixed abstractions. In essence, Stirner sought to empower the individual by returning their alienated ego back to themselves. 

Before I continue elaborating the social side of egoism, I first want to take the time to describe anti-social individualism. Although it is sometimes argued that the individualism of Marquis de Sade is a precursor to Stirner’s thought (Schuhmann 2011), the two are entirely different. While Stirner’s egoism is amoral, Sade’s is deliberately immoral. Sadean hedonism is a revolt against society altogether and an attempt to ground the self in literally nothing. To Sade, nature permits everything and is indifferent to moral behavior. Sade sets out to destroy all social conceptions and base the self on nature. By deliberately violating all moral norms, he believes he is grasping the root of his true nature. The Sadean conception of self has a right to everything, including other people. In this anti-social conception of individualism, the individual acknowledges only their own self.

Sadean Hedonism

In Sade’s nihilistic outlook, life is inherently meaningless and empty. As such, the individual should maximize pleasure at all costs with nothing else being recognized. In contrast to Epicurean hedonism which focuses on long-term pleasure-seeking, Sadean hedonism focuses on the peak pleasure, emphasizing orgasms and climax, and ultimately, in “discharge.” Sade sees orgasmic pleasure as transcendence over the nihilistic void. By crossing all limits, they enter a world “where all is permissible, nothing matters, and nothing can be achieved” (Airaksinen 2002: 64). In an intense orgasm, according to Sade, the individual’s ego is laid aside and their “natural” self emerges. From this aim, the Sadean person eventually becomes a predator who seeks to increasingly push the boundaries to the intensity of their discharge.

For the Sadean, nothing is sacred. The dignity of others is not a concern. Indeed, cruelty is the key driver of behavior in Sadean hedonism. The violation of another person is argued to be both stimulating and rewarding. When one pushes themselves to deliberately violate moral norms towards others, Sade argues the individual experiences real freedom. Sade’s books are replete with stories of torture, rape, mutiliation and murder, all done by “libertine heroes.” Sadean hedonism is true anti-humanism. Others exist solely for the use of the individual. As Sade writes in Juliette, “everything hinges upon the total annihilation of that absurd notion of fraternity” and that “between your self and some other self no connection whatever exists” (quoted in Airaksinen 2002: 117). By destroying all norms and beliefs, Sade argues he arrives at the individual’s true nature.

Sade, the true prophet of nothing, believes he has located the individual’s self in orgasm. Through discharge, the individual makes their mark on nature, much like an explosion. The more intense the discharge, the greater the explosion. Sadean hedonism derives its enjoyment from seeing one’s self projected onto the world. “To do terrible things to others is to enjoy one’s own personality in a self-externalized form. The stigma imposed on the passive world is the monster’s gift given to his own admiring self” (Airaksinen 2002: 114). The only attachment the Sadean holds is towards their self-image, which they want to see reflected back to them. In essence, Sadean hedonism is the internalization of the capitalist worldview which pursues the maximization of pleasure and views other humans as merely interchangeable objects (Lasch 1979). 

At its core, Sadean hedonism is a form of narcissism. By denying the dignity of others, they elevate themselves above them and view cruelty towards them as an exercise of their strength. The Sadean person derives enjoyment by desecrating all that is seen as sacred to others. Relatedly, they shun all understanding of themselves from the outside. Unbeknownst to them, in rejecting all moral values, the mirror in which one sees oneself is shattered. In order to reflect on their self, one must first take on the attitude of the other. Their self-image inevitably becomes so distorted they are unable to recognize themselves through the looking glass. The Sadean individual loses their sense of self as they become unable to empathize with others. In mimicking nature’s apathy, the Sadean person is incapable of love. In fact, since they cannot rise above nature, they hate it as well. The rage they harbor reflects their incapacity to control reality. 

The “self” the Sadean person finds during orgasm is actually not a self at all. During these moments, they aren’t recognizable as persons. Their actions are totally self-destructive. Through harming others, they are also harming themselves. “Sade offers a view to nowhere through the mirror, or everywhere beyond human thought and motivation. This translucent white is what we see when we read Sade” (Airaksinen 2002: 188). The Sadean worldview leads to a landscape of no color. The further they go, the more they lose themselves, as well as their sense of ‘self.’ Instead of individual fulfillment, they are left with social isolation and self-hatred. 

Towards Egoism

Egoism pushes the individual towards their ‘self’ alone without fear of the consequences. In this seemingly nihilistic and anti-humanistic stance, Stirner actually struck new land. The I is not the anti-social hedonist portrayed by Sade. The interests of the I are not necessarily in opposition to the interests of others. Instead, the I reflects the social environment in which it is embedded. Instead of desecrating morality like Sade, Stirner simply rejects all external morality. The I is not inherently anti-social as Sade and Hobbes believed. The ‘unique one’ emerges by detaching oneself from crystalized categories. The I is not a static entity and, therefore, labels are understood as arbitrary and constraining. The I is a constant state of becoming and, as such, evades fixed meanings. 

In contrast to the Sadean hedonist, the egoist carries values within itself. The egoist denounces society as an abstraction, not necessarily the society which is immanent to the ‘unique one.’ As Stirner (2017: 124) writes: “I am really Man and the un-man in one; for I am a man and at the same time more than a man; I am the ego of this my mere quality.” The ‘quality’ which comprises the individual is first molded by society. The I is fundamentally shaped by the way others act towards it. As such, every individual carries a society within themselves. In a similar vein, Stepelevich (1985: 609) argued that Stirner’s egoism “is ultimately grounded in Hegel’s conception that absolute knowledge would not merely culminate in an ego, but in a unique ego; and this ego, being beyond the forms of consciousness that set definitions, is undefinable.” The I goes beyond the traditional conception of ‘the self.’  

Since Stirner, others have shed considerable insight into what actually drives the I. For instance, Darwin’s theory of evolution and Freud’s notion of subconscious allude to something within the individual which guides their behavior. Indeed, ‘the self’ can only emerge out of a social group. The sociologist Georges Gurvitch argued that the we ontologically precedes the I. Only once the individual has internalized the we does the I emerge (Bosserman 1968). There is now considerable evidence that the mechanism through which the social group is internalized in the individual is through role-taking (McVeigh 2015). Being able to conceptualize oneself as an object in the world requires a subject to first take on the attitude of the other towards oneself. Without a social group, an individual is unable to understand themselves as an object, and can therefore only see the world through their subjective lens. By taking on the role of the other, the individual internalizes the views of others. Norbert Wiley (1994: 72) provides a nice illustration of how the social group underlies the self:

“[W]ithin the self, i.e. within what is usually considered to be ‘private,’ there is a kind of public square. This square is inhabited by what David Hume called a ‘community,’ the members of which are in constant conversation. Within this square the I has the podium, but the I is enough of a chameleon to give all participants the chance to speak.”

In this regard, Pierre-Joseph Proudhon was far ahead of his time. In his magnum opus [1858], Proudhon (quoted in Prichard 2010: 98) wrote: “Man is an integral part of collective existence and as such he is aware both of his own dignity and that of others. Thus, he carries within himself the principle of a moral code that goes beyond his individuality. He does not receive this principle from elsewhere; it is intimate to him, immanent. It constitutes his essence, the essence of society itself.” At the very core of ‘the self’ is the relation of the individual to others. Both reasoning and values derive from this core. As relations to others is at the very core of the self, by respecting the dignity of others we respect ourselves and what it means to have a self (Solari 2012).

While Stirner did critique Proudhon’s early work, it was based on a superficial understanding of his ideas. For example, Stirner asserts that Proudhon is captured by the “fixed idea” of justice. In Proudhon’s thought, ‘justice’ is merely a description of something that is immanent within the individual. In fact, Stirner uses the term ‘unique one’ in a similar manner in order to make sense of something that is indescribable. For Proudhon, justice is “spontaneously experienced” and is based on the sentiment of human dignity. “This respect is innate in us; of all our sentiments, it is the farthest removed from animality; of all our affections the most constant; the one whose momentum, predominating in the long run over every other motive force, determines the character and course of society” (quoted in Douglas 1929: 38). While the two lines of thought have long been held apart, Stirnerite and Proudhonian thought are entirely compatible, as Shawn Wilbur (2020) demonstrates in his Rambles in the Field of Anarchist Individualism.

Instead of the closed box of the egocentrist, the self is better conceptualized as a prism. Social groups shape an individual’s self which then is also molded by the external environment which they inhabit. Similarly, just like the individual, the concept of ‘the self’ is complex and its meaning is constantly negotiated. Although society is immanent to the individual, it does not mean society should be given priority over the individual. It only means that ‘the self’ derives from society and, as such, is inextricably linked to it. Randall Collins (2004:374) sums this up when he concludes: “That experience is a reality, concrete, particular, individual; sometimes of the highest value to ourselves. That the pathway to those experiences is deeply social does not take anything away from them.” To become totally self-conscious, the individual must focus on exhuming these socially-derived dispositions and casting aside the focus on egocentrism and identity claims. Decentering the self goes beyond the focus on labels and allows us to sift through what it means to be a social animal. 

Works Cited

Airaksinen, Timo. 2002. The Philosophy of the Marquis de Sade. Routledge.

Bosserman, Phillip. 1968. Dialectical Sociology: An Analysis of the Sociology of Georges Gurvitch. Porter Sargent.

Burkitt, Ian. 2008. Social Selves: Theories of Self and Society. Sage.

Collins, Randall. 2004. Interaction Ritual Chains. Princeton University Press.

Douglas, Dorothy W. 1929. “Part II. PJ Proudhon: A Prophet of 1848.” American Journal of Sociology 35(1): 35-59.

Elias, Norbert. 1978. The History of Manners: The Civilizing Process Volume 1. Pantheon Books.

Fromm, Erich. 1994. Escape from Freedom. Macmillan.

Lasch, Christopher. 1979. The Culture of Narcissism. W. W. Norton & Company.

Mauss, Marcel. 1979. Sociology and Psychology: Essays. Routledge and Kegan Paul.

McVeigh, Ryan. 2016. “Basic‐Level Categories, Mirror Neurons, and Joint‐Attention Schemes: Three Points of Intersection Between GH Mead and Cognitive Science.” Symbolic Interaction 39(1).

Palante, Georges. 2019. The Fight for the Individual. Kirk Watson.

Prichard, Alex. 2010. “The Ethical Foundations of Proudhon’s Republican Anarchism.” In Anarchism and Moral Philosophy, pp. 86-112. Palgrave Macmillan.

Schuhmann, Maurice. 2011. Radikale Individualität: Zur Aktualität der Konzepte von Marquis de Sade, Max Stirner und Friedrich Nietzsche. Verlag.

Solari, Stefano. 2012. “’The Practical Reason’ of Reformers: Proudhon vs. Institutionalism.” Journal of Economic Issues 46(1): 227-240.

Stepelevich, Lawrence S. 1985. “Max Stirner as Hegelian.” Journal of the History of Ideas 46(4): 597-614.

Stirner, Max. 2017 The Ego and its Own. Anodos Books.

Welsh, John F. 2010. Max Stirner’s Dialectical Egoism: A New Interpretation. Rowman & Littlefield.

Wilbur, Shawn. 2020. Rambles in the Field of Anarchist Individualism. www.libertarian-labyrinth.org/rambles/rambles-in-the-fields-of-anarchist-individualism/

Wiley, Norbert. 1994. The Semiotic Self. University of Chicago Press.

Studies
Prison Labor: Capitalism Without Markets, Understanding the Economics of Totalitarian Institutions

View or download a PDF copy of Joseph Parampathu’s C4SS Study here:

Prison Labor: Capitalism Without Markets, Understanding the Economics of Totalitarian Institutions

Abstract

Prison labor remains a paradox in many ways. Simultaneously sparsely studied or recorded, and ubiquitous; derided by labor unions and free workers as unfair competition and lauded by businesses as the only way to insource labor at the globalized price point; rehabilitating prisoners through the virtue of work, while punishing them through that same work— prisons are in many ways the ultimate reflection of capitalism with the veneer of smiling faces removed. Prisoners work not to avoid starving or to have a place to sleep, but because it is a requirement of their existence. In the United States, all federal inmates must work, and those who refuse face severe penalties including being charged exorbitant sums to reimburse the government for the pleasure of being incarcerated. Prison labor remains anomalous to labor under traditional market forces, but exists within, and remains largely dominated by, the larger economies and politics that govern its existence. The prison is the final destination for the person-become-commodity that is the poor laborer. Those unable to afford the offramps to a prison sentence end up serving time and, once there, the institution of the prison attempts to keep them as an employee for life.

The unsavory nature of prison labor as an economic force has relegated prison labor to only the most dangerous and unwanted jobs in existence, for wages far below market value, and insulated from any claims to benefits, time-off, or workplace safety protocols. Politically, the prison labor industry in the United States has found its niche in attempting to return outsourced jobs to the domestic market, in effect, moving the colonies of American empire right into its own backyard. Without the economic differential power of sweatshop wages in low-income countries, prison wages become only marginally better than no wages, particularly when factoring in the many deductions that prisons apply for court fees, supervision costs, and even disciplinary functions. While these economic factors play a defining role in determining the realities of prison labor, they exist within a larger philosophy of prison life that is, ultimately, capitalistic. Even where the economics of prison labor bears literal resemblance to market demands, prison labor remains a necessary component of the philosophy of capital’s primacy over the labor pool. Insulated from the market, the totalitarian prison becomes the end-stage of capitalism; with contradictions uninhibited by class conflict and protected from the bargaining power of labor, prison work is the harbinger of what “free” work becomes as the capitalist fantasy continues.

Background and Statement of the Problem

What is prison labor?

In the case Vanskike v. Peters, the Seventh Circuit Court of Appeals examined the issue of whether a prisoner, Vanskike, could sue the Illinois Department of Corrections for payment under the Fair Labor Standards Act (FLSA) for labor he was forced to perform on behalf of the prison where he was held. In coming to its conclusion, the Court felt it necessary to examine the “economic reality” of the relationship between Vanskike and the prison. It found that while, like an employer, the prison did hold hiring and firing power, supervisory control over his schedule and working conditions, and determined his pay, these factors were incidental to the totality of control that prisons have over prisoners. His relation to the prison was primarily as its captive, not as its workforce. While employers of free laborers have obligations to their employees under the FLSA as a consequence of the employment contracts they make and the control these contracts assign employers over employees, the Court determined that Vanskike’s relationship to the prison was entirely different. Vanskike had not contracted with the prison to provide his labor to it. On the contrary, he was compelled to work for the prison in service of meeting their regulatory burden to “equip such persons with marketable skills, promote habits of work and responsibility and contribute to the expense of the employment program and the committed person’s cost of incarceration.”[1] In fact, the Court reasoned, the Thirteenth Amendment enumerated an exclusion for prison labor that implied prison labor was in fact “involuntary servitude, not employment.”[2] The Court continued that, because a prisoner’s standard of living was guaranteed by their prison-employer, their standard of living was not tied to their ability to pay and thus a substandard wage, or no wage at all, could be justifiable. Before concluding however, the Court further considered that prison labor at below minimum wage represented an unfair advantage to prison industries in a market regulated by FLSA standards for wages. The Court concluded that this issue carried to its logical conclusion would require all prisoners to be provided similar wages and labor standards as free labor, but that this issue had been significantly mitigated by legislation which specifically prescribed restrictions on prison labor’s economic role.[3]

But if prison labor is involuntary servitude, as opposed to employment, is it still work? Surely, Mr. Vanskike considered the cleaning, kitchen work, and knit shop work he did to be work, even if it had been involuntary. He expended labor energy and was less able to labor for his leisure or to exchange his labor with others within the prison. Though the court was prescient to note the prison’s control over him was total and that they could have denied him all other opportunities to profit from non-sanctioned (or even all voluntary) efforts, the work that Mr. Vanskike did is without a doubt economically necessary work. The prison could not have functioned properly without janitorial services or kitchen work, and if that work were not performed by prisoners, then the prison would have needed to search for that labor elsewhere. The economic dimension of prison labor exhibits market tendencies but exists within the larger framework of the total institution of the prison-prisoner relationship.

Of course, the Seventh Circuit Court in examining Mr. Vanskike’s petition came close to bridging a much more fundamental question. What would have happened if the Court determined that prisoners were required to receive consideration for the work they perform in prisons? If the FLSA were applied to the prison labor pool, then that prison labor would have entered the market on relatively equal footing with free labor. Distinctions of market/non-market are fully encapsulated by questions of where the boundaries between regulated/unregulated, paid/unpaid, legitimate/illegitimate lie. The Court’s decision to mark prison labor as outside the market is what ensures that it is non-market work. Yet, the Court itself acknowledged that the labor within prisons is regulated. It acknowledged that this labor is governed by the legislature’s decision-making regarding the economic effects of prison labor on the larger economy when prison-made goods enter the market. Further, it admitted that the prison’s choice to force Mr. Vanskike to perform prison work was a choice not to employ a free laborer to perform that same work (employment that would have been required to meet FLSA standards).

Prisons claim that prison labor performs a rehabilitative function, providing prisoners with job skills that would otherwise deteriorate in idleness and allowing for a productive diversion from the boredom of the prison environment. While these may all be functions of prison labor, the economic function that prison labor plays within the prison environment is equally fundamental. As the Illinois legislature noted, prison labor exists, in part, to offset the costs of incarceration.[4] Even these other prison functions (such as management, rehabilitation, diversion, etc.) bear an economic component: when the prison instructs a prisoner to work, it takes up their time which otherwise would require programming such as classes, training, or care.

While prisons may be relegated to a regulatory gray area, this graying of the market/non-market boundary may be more common than otherwise presumed. Whether the economics of law act as a market encapsulating all market/non-market distinctions, or the legal framework acts as the final delineator between markets and non-markets may be a matter of perspective. Examining these gray areas of employment law, Professor Noah Zatz considered this “paid non-market work” and its constant push and pull from laborers and employers to classify the work as within or outside “the economy” as central to questions of employment law in this space.[5]

Labor within and on behalf of prisons, such as the janitorial and kitchen work which prisoners perform to contribute to the continued functioning of the prison, represents only a portion of all prison labor. Prisons additionally operate programs where they provide prison labor to certain private industries, often for a fee. These arrangements allow free employers to substitute their own laborers for prison laborers which they lease from the prison.[6] Generally, prisons also provide the supervisory and line management roles in these work assignments, as well as performing any other administrative personnel functions that employers would have to cover for free laborers. Federal Prison Industries (operated under the trade name Unicor) is the government corporation which controls federal prison labor in the United States (each state also runs its own state version as well). Prison Industries offers attractive options for private factories to move within the walls of government prisons. With facilities often created or supported by the prison itself, private companies can take advantage of the same total control that typifies the prison labor environment. Prison Industries boasts on its website about the fact that it is completely “self-sustaining” in that it does not result in budget deficits which burden the taxpayer and sells itself as an attractive program for “reshoring” labor from developing markets back to the United States by recreating sweatshops in the “developed” world.[7] In this accounting, the costs of imprisonment are considered sunk costs, irrelevant to prison industries which rely on them to operate.

The courts have held that prisoners are not employees but perform prison work as a penological condition of their sentence. But just because prison work is punishment, and not a voluntary employment contract with an employer-prison, is work performed within the prison not due consideration? If it is not, why have prisons bothered to provide wages at all, even those far below prevailing rates for similar free labor? When prison legislators argue that prison labor helps offset the cost burden of incarceration and prevents the levying of large debts on prisoners to pay for their own imprisonment, are they simply misapplying market characteristics to non-market work or are they correctly perceiving prison labor’s functions within a larger ecosystem of grayed markets? When Federal Prison Industries boasts the ability to bring jobs and manufacturing back to the United States, provide captive labor pools to potential employers, and to reduce the burden on state agencies to pay for supplies, is this simply a marketing gimmick or is it properly placing prison labor as another tool in the economy of state power competition and an effect of larger global economic forces?

This position of prison labor as both inside and outside of wage labor is analogous to the feminist critique of unpaid and paid domestic labor. Where it is paid, it is paid little and treated with little respect, and especially where it is unpaid, it acts as a drain on the ability of women to take part in other labor, for personal benefit or for exchange. Dalla Costa conceptualized this differential power of social and work determinants as the basis of wage slavery.[8] As housework is devalued, the undervalued work remains a requirement for the functioning world, and the workers who do housework are impoverished by taking part in it.[9] Similarly, prison labor, even when it accomplishes necessary productive goals and produces equal goods or services, is devalued by its position as unpaid (or low-paid) labor. The prison laborers’ work is devalued, and their position in the bargaining relation is artificially depressed. This private expropriation of labor becomes a means not just for extracting resources, but for reducing social relations to the means by which they service capital.[10] Prisoners lose access to labor that otherwise would be able to support their social networks in their communities, or themselves, and instead must subordinate their relations to the needs of capital. If their work is not valued by the prison labor economy, then their labor power cannot be transferred to their family or community, and likely the additional strain of their position will act as a net drain on that part of their network that remains outside of prison.

In impoverishing prison laborers, the prison industry enacts a sort of primitive accumulation whereby it robs labor power from people and uses them as a raw resource input into its final goods and services. Instead of this labor power being available to prisoners for personal benefit or exchange, their labor power is expropriated, or “extruded,” such that prison laborers are exploited to a point beneath subsistence.[11] This labor power becomes privatized as solely the property of the state, and is dispensed into the market or removed as needed. These needs change with the tides of the larger economy as well as the goals of the state power. States attempt to control markets as the mechanism by which capital accumulates, and prison labor remains a key component of this market regulation and manipulation.

What are markets?

A definition of the term “market” remains elusive. While the term is used to mean both a place in which exchanges occur, such as “the marketplace of ideas” or to “bring goods to market,” these terms become more difficult to pin down when we attempt to define what is not the market or what is outside the market. One line of reasoning argues that the market entails all things and nothing exists outside the market. If the market is where we exchange things or ideas, then the only things that are outside the market would be those which are unexchangeable or immutable. But to define the market in this way assumes a sort of inherency which is unacceptable to the question at hand. When we determine what lays outside the market we are constrained by the abilities of privatization and the existing technology. While it may have been at one point inconceivable that bands of airwaves or access to a person’s unused personal vehicle or home could be sold on the market, now that the technology exists to do so, these things regularly enter the market domain. Likewise, we might expect that things which are currently not fully commodified, such as clean air or air pollution, might in time become part of the market domain, if the tendency towards privatization reaches those spaces. Even where states attempt to fully delimit market boundaries, areas of illegitimate exchange exist at the peripheries. Both where regulation has not yet caught pace with trend or technology, and where widespread use remains elusive, gray markets can thrive even over long-term periods involving complex actors and relationships.[12]

Karl Polanyi, in response to the early work of Ludwig von Mises and Fredrich Hayek described the relationship of markets to states using the term “embeddedness.” [13] Polanyi understood market liberalism to represent an ideological force on the global stage that worked to disembed markets from states, and allow markets to perform the work of equalizing inefficiencies through competition—what might be colloquially referred to as “unfettered capitalism.” While Polanyi did not disagree that markets were an efficient means of allocating prices to scarce resources, he felt that such a proposition was unlikely to be effective as long as states continued to maintain spheres of influence. Polanyi examined the way in which the institution of an international gold standard for currency exchange significantly advanced the goals of market liberals but also produced profound effects on the daily lives of ordinary people, resulting in a strong backlash which led to growing economic protectionism and empire building amongst the newer world powers, culminating in the rise of fascism and the world wars.

Polanyi argued that disembedding the market from the state was difficult because the costs to the interests of people living within those states was too great for them to bear, and to successfully achieve this end would require a complete annihilation of existing social bonds and a complete commodification of society. Polanyi argued that instead of allowing global liberalizing forces to inflict this change upon them, people of these nations tended to react strongly and even violently to maintain economic stability, even for the cost of inefficient markets. Polanyi’s work remains an important basis for many of the environmental questions regarding property rights, norms, and responsibilities as they affect divisions of nature today and helps provide a framework for conceptualizing prison labor’s position within market systems.

Thus, in defining markets we should be aware of the ways in which social and governmental norms affect the realities of what exists within the market domain and what it is that constitutes markets. When we consider “intellectual property” within the current space of digital rights management technology, we may find that property claims which in the past were difficult to enforce are now an inescapable reality with rights-holders able to control access and reproduction throughout the life of digital products. Further, understanding that these norms are both reflections of and formative on current thinking, we can be aware that changes in these norms can just as well lead to a movement of these same property claims to “outside” the market if they are no longer deemed to be properly property claims.

In exploring the realm of prison labor we confront these same difficulties of what is and is not reality, and wherein cause and effect truly lie. When the state determines that prison laborers are not required to be compensated because their labor is part of the rehabilitative process of prison life, or the punitive functions of criminal justice, or even that the transformative power of work is a means of training and self-improvement, are those exchanges outside the market and therefore irreducible to monetary value? Is it impossible for a person to receive both monetary and non-monetary benefits from their labor? A cursory review of the realities of labor, and particularly labor which is paid below market rates, shows that people commonly work for reasons that are not purely financial, and yet still take financial considerations in making these decisions. When someone chooses to perform work for their spouse or their family, or to provide their labor as part of a religious obligation, or to perform mandatory government service, they can in many ways be said to be receiving non-monetary benefits (even if the benefit is simply avoiding state sanction), and further we see that free labor is often coercive, even when it provides some monetary benefit to the laborer.

Is prison labor within the market because it is used to create goods which are then sold on the market and indistinguishable from other goods? When prison labor remains wholly a self-contained affair, with prisoners performing the maintenance, cleaning, and cooking of prisons, is this labor outside the market even though the only alternative for the prison would be to acquire these same services from free laborers, presumably at the prevailing wage? While prisoners are under the complete control of the state, they remain able to, and often do, moderate their level of resistance, the enthusiasm of their work, and their own productivity. Federal Prison Industries claims to be an industrialist’s utopia, free from the bargaining power of laborers, but prison work stoppages, strikes, and individual acts of resistance remain the norm in the prison environment.[14]

Examining prison labor as it exists, we see markets today playing an important role in moderating prison labor while also seeing prison labor (moderated by the many levers of government repression required for its existence) itself performing a function that moderates the market. Following Polanyi’s work, the market remains thoroughly embedded within the “non-market,” and the state’s actions in moderating prison labor performs both a role in controlling the power of markets to regulate prices of labor and goods, and remains largely affected by and even controlled by similar tracks of the economics of labor and goods outside of the prison’s sphere of influence. Prison labor remains simply another locus of interaction between the market and the state where we see a graying of the openly-regulated market and the unregulated market.

Unlike in pre-industrial markets, wherein exchange occurred mostly as a form of reciprocity, capitalist exchange requires a dehumanizing of the individual. Pre-capitalist markets, while they contained an exchange element, were social interactions as much as financial ones.[15] While these social interactions may have acknowledged differences in status or class between individuals, as well as the relative scarcity and need of goods, the purpose of the exchange was largely to strengthen relationships, even when the purpose of the interaction was intentionally harmful.[16] On the other hand, capitalist exchange treats all actors as objects to be exploited for gains in exchange value. Even in an employment relationship, neither the capitalist nor the worker is humanized by the exchange of wages and labor. While the tendency of capital to accumulate may insulate many capitalists from economic annihilation, the capitalist who finds himself in poverty lacks the status that the nobleman in poverty could never have lost.[17] The forces of creative destruction in capitalist societies treat impoverished former capitalists with the same ruthlessness afforded any other actor. Without the value of bringing goods to market, the former price-setter becomes the price-taker and is forced into the final position of selling their own labor and, in effect, themselves.

As the privatization of commons removed subsistence from the reach of the non-working poor, exchange markets became the sole place for these people to make a living, through the sale of their labor to capitalism. In this new economy, the buying and selling of humans took on a renewed character as they formed a primary resource necessary for the production of exchange profits.[18] It is within this form of exchange-driven market, or capitalist market, that the forms of prison labor must be examined in its current light. The prison labor pool remains a raw resource within the prison industry economy, as well as a means to control the supply of labor within the larger free economy (through increased incarceration), and a means to control the flow of available work (and thus wages) to free laborers.

Parsing out markets and capitalism 

Markets without capitalism and capitalism without markets

Some use the terms market and capitalism interchangeably, or at least without much regard to any distinction between the two terms. Working towards a precise definition of the delineations between markets and capitalism or at least a picture of where these terms are considered to overlap or not is essential to determining the extent of market influence on and by prison labor systems. Both markets and capitalism play interrelated and powerful roles in interactions between people and goods that can have a defining effect on the way that people operate in the world. Within capitalist systems, as people engage with commodities, money, capital, or labor through the process of selling or buying them on the market, the market plays a “mystifying” role in determining their ability to relate to these as symbolic commodities or as real objects of value.[19] In this way people become alienated from the experience of production and find it more difficult to affect the processes that lead to this same alienation—they are transformed into the consumer, one who only purchases commodities but does not sell them (or appears to forget their role as a seller). This experience is felt on an individual basis by all actors in the market, even those who collude to work together as trusts or corporations, when they engage with the larger market.[20] While naturally each person is expected to be an uninformed trader on the market (one who is not properly able to appraise the market value of a particular commodity), financial capitalism defines efficient markets as those which perform the function of correcting discrepancies between actual prices and proper market prices by quickening the pace by which informed traders can profit from uninformed traders.[21],[22]

As far as entities or systems can be said to interfere with the proper pricing of commodities to prices, we would say that they are interfering with the efficiency of markets. In this way, it is possible that capitalism interferes with market efficiency in particular markets. This role can be seen most starkly in the way that capitalism can reify the bounds of sanctioned markets and non-sanctioned markets, thereby artificially increasing the prices of certain marketable commodities and artificially lowering the prices of others.[23] Polanyi defined labor as one such “fictitious commodity” for which markets can only exist when the commodity market is created by capitalism.[24] In the sense that capitalist production concentrates the aims of economic forces into the production of commodities for sale on the market, as opposed to for personal use, capitalism works to serve the market.[25] Even within this narrow sense, however, capitalism distorts markets to ensure that they are those markets which subsequently work to serve the ends of capital. That is, as long as markets work to enshrine the primacy of capital, those markets will be preserved and bolstered by capitalism, while markets which threaten this primacy are weakened or suppressed. Within the capitalist market, fictitious commodities can be treated as commodities for the purposes of market exchange, even if the production of these commodities no longer reflects any relation of the reality which that commodity represents to personal consumption. Within the total state of the prison system, the capitalist market demands the extraction of the fictitious labor-commodity, even when that commodity bears no relation to the needs of those within prison walls. For the capitalist market to exist and be profitable, it must suppress the diversion of that labor-commodity to other means such as prisoner action or personal exchanges of favors. This labor-commodity is then sold into the “outside” market through its transformation into the real commodities which are produced in prison factories or through the exchange for service contracts with outside agencies and subsequent trade on the open market.

In attempting to describe and delineate capitalism, Fernand Braudel described the control, monopolistic and oligopolistic, of capitalists over capital and the flows of legitimated exchange as the defining characteristic of capitalism, and one that is not just divorced from the need for market systems, but which purposefully suppresses market systems to ensure its primacy.[26] For capitalists, and for capitalism, markets remain a threat to the ideology of capital. Where prices are able to self-regulate through open exchange between like parties, and ownership claims are subject to competing interests, rent-seeking capital has little power. When we examine the world as it is today, we see a world that contains both capitalism and markets, oftentimes both existing in tandem and in opposition, both intertwined and segregated from each other.

How do markets affect capitalism or modify it?

Where markets and capitalism coexist, and particularly in the areas where they interact closely, their interactions cause fundamental changes to the organization of capital and markets. Within capitalist systems dominated by private property ownership, and in which the power of capital performs a rent-seeking function, skewing prices in favor of further capital accumulation, markets work some counter-capitalist effects upon the larger system. When capital defines that which is within it, it also defines that which is outside of it. As capital measures labor or goods that are used in the production of further goods for commerce, these goods are valued within capitalism. Thus, work done by a domestic worker in the home for exchange is productive labor, by the metrics of capital, while the same work done by an uncompensated family member is not. Those things which are not valued remain outside of capitalism, even when they might represent a market, in the sense that they remain governed by exchange decisions. Thus, when people exchange goods within a de-legitimated process, such as the illegal transfers of labor or goods between inmates, that labor or good may remain within the market, subject to exchange pricing, and yet remain outside of capitalism—both unmeasured and invisible. From the perspective of capital it is valueless and therefore non-existent. Further, things may remain within capitalism but fall outside the market when competing claims to title result in an effective freeze on market potential. The item remains untradeable and unusable, removed from the market in the service of legitimating capital’s ownership scheme.

Insofar as market forces enable the flow of goods to achieve pricing equilibriums, they work as a limiting factor on the influence of capitalism. Where market access remains a prevailing factor in the flow of goods and services, capitalism is less able to leverage inequalities in financing or knowledge to distort market values. Further, the flow of goods and services towards market equilibrium exerts a cost on the manipulation of markets that asserts power over this flow away from capitalism. While liberal theorists have held this democratizing effect of the market to be superior to any distortionary effect of capitalism on prices over broad spans of time in the overall economy, others have acknowledged how maintaining the regulatory effect of markets requires, in many cases, access to commons or other non-capitalistic functions such as sharing and informal exchanges, which capitalist norms actively devalue.[27]

Markets without capitalism

Markets operating without capitalism provide a medium for the exchange of goods and services without including the ownership schemes and socialization of losses that typifies a capital-serving economy. In its most basic sense, these markets exist in the pockets of freedom where capitalism has not yet found ways to intrude. Among the unbanked, in areas where police and government enforcers are absent or rare, and within intimate social settings such as family groupings or cohabitants, various forms of exchange thrive without the encroachment of capital interests.

Comparing a capitalist market to an anti-capitalist market, we see the ways in which capitalism engenders the subject’s own self-policing of capitalist norms as well as the ways in which a person can resist these same forces.[28], [29] For market anarchists, markets without capitalism provide opportunities for class conflict to operate through the market to achieve egalitarian ends. Some market anarchists and left libertarians hold that the state’s existence, and its work with and on behalf of capitalist interests, provides the overall result of empowering capital at the expense of the proletariat. As a whole, the government’s net actions towards the proletariat are negative, and it works to use the proletariat’s labor power to indirectly enrich capital through the off-loading of infrastructure, social, and environmental costs onto the public.[30]

In non-capitalist markets, where ownership is not enforced through the state’s monopoly on violence, but rather one’s personal force and the societal forces of communal acceptance to those claims, ownership follows more closely to possession rather than title.[31] While non-capitalist market actors perform controlling functions through their social interaction and self-policing, which has the potential to re-formulate pseudo-capitalist relations, these pockets of state failure in policing provide significant opportunities for market systems to grow unencumbered by capital.[32]

In describing the aspirational market, the one that does not currently exist, but which market anarchists attempt to create, some have used the term “freed” markets to mean those markets which allow for exchange but do not necessarily support capitalist relations (which they argue will fall apart without that missing state support).[33] From a normative standpoint, these theorists argue that markets which provide competitive spaces for labor and underprivileged groups are encumbered by state forces, while moneyed interests enjoy protected monopolies, and that markets ought to be “freed” from these burdens. In the absence of the monopolistic power enforced by the state, such as through property paradigms, rent-rewarding, and socialized costs to capital, these theorists argue that capital will be weakened by this competition and a more democratic economy will result. Thus, Charles Johnson has described this freed market as “the space of maximal consensually sustained social experimentation.”[34] Though the prison environment is quite removed from these spaces of consensual experimentation, even within the confines of the totalitarian prison, pockets of freedom still allow prisoners to experiment with each other in spontaneous and creative ways.

Capitalism without markets

If market anarchists are in favor of a system of markets without capitalism, the opposite of their desired system may be termed “capitalism without markets.” As it is used here this term may mean systems wherein capital maintains a dominant position and controls the flow of value, but where competitive forces that might check the power of capital have been wholly removed through monopolies on force. We might describe this scenario as similar to totalitarian states where private interests still maintain control of both the government and the flow of value, but wherein many aspects such as labor, property disputes, etc. are concentrated in central seats of power. Even in these totalitarian systems, in the real world, we tend to see pockets of market forces arising, not just in markets for goods and labor, but in markets for subversive ideas, social relations, and resistance organizing as well.

Prisons resemble this type of totalitarian capitalism without markets and, similar to totalitarian states, even in prisons some subversive markets do exist with prisoners illicitly trading labor, social debts, ideas, and knowledge between themselves. The diversity of resistance is a testament to the lengths to which these totalitarian regimes will go to maintain control. From the perspective of capital as a control mechanism, and capitalism as a system through which all things are placed in the service of capital, capital and capitalism are self-reinforcing. Capitalism provides the means of using capital control to further empower capital, transforming ownership of past wealth into increased future wealth. Then, capital is further used to beat down anti-capitalist forces and strengthen the control mechanism as a function of the capitalist system. For capitalism as a system, the market may be seen as a hindrance, allowing free agents to transact in ways that act counter to capitalist interests. Within this view of capitalism, we can envision certain forms of capitalism arising which have succeeded in removing market power from the system.

This work presents the prison profit center as a place in which the market has been sharply removed or controlled by capitalist forces, to create a pocket in which capitalism can be said to exist without markets. For prisoners within the prison labor regime, there is no  ability to refuse work, to choose between more than one employer, or to prioritize the spending of earnings as one sees fit. Within prisoners’ ability to spend the portions of their earnings not garnished for court fees, victim restitution, or prison fees, prisoners are severely constrained in that there remains only a smattering of sanctioned vendors. The captive is both the prison workforce and also the prison’s captive market.[35] The prisoner’s family becomes a source of wealth extraction for the prison and its various contracted services. The prisoner’s free time becomes a resource to be mined and sold to their own families by the minute or second.[36]

In this sense, the prison can be seen as a source by which capitalism engages in primary accumulation, looking to social interactions, leisure time, and other behaviors which are normally not sources of exchange, as a means of profit. The prison forces families apart, increases the costs of providing labor value to members outside the prison, and increases the costs of receiving goods from outside the prison. Then, it uses this increased cost as a means to extract wealth from prisoners and their families. The prison creates the dilemma and then forces its prisoners to pay to have those dilemmas resolved. By impoverishing these people, the prison accumulates primary wealth and degrades the lives of prisoners.

Even as prisons act as totalitarian institutions insulated from market forces, they still operate within a state that responds to market forces, and are affected by policy which is often a reaction to the same market forces. As economic downturns lend themselves to increased incarceration as a means of hiding surplus labor forces and ameliorating middle class fears about potential loss in class privilege, prisons end up swelling with the bodies of the underclass. When prisons rack up high costs and are unable to provide rehabilitation or even space for prisoners, policy forces end up working to reduce prison populations as a means of protecting the overall prison system even through decarceration.[37] This survival mechanism to contain the costs of the totalitarian pockets of prison regimes acts as a market force preventing the unbridled growth of these institutions. These forces may point to the ways in which prisons are not wholly outside market forces, and how totalitarian institutions may be affected by market forces, including those forces within the spaces of social experimentation that work against prisons and prison labor regimes.

To what extent is capitalism influential on the economics of prison labor?

From the very beginning of American experiments with prison labor, economics played a driving role both in the formation of prison labor practices and in the philosophies behind those who run prisons as profit centers. The Pennsylvania system first subjected inmates to a period of complete isolation, with no comrades, no diversions, and no interaction. After this period, the inmate was slowly introduced to work (within their cell, alone) to which they tended to take immediately as a boon compared to the total idleness of their previous state. This contrasted with the New York system of isolated sleeping quarters with a day of congregate factory work. In the end, the economy of the combined factory system won out as prison wardens vied to prove they each had the most productive prison factory, with little concern for reforming prisoners into enthusiastic workers.[38] While prison labor decisions were driven by economic factors, prisons themselves remained largely focused on maintaining control over prisoners, with labor production itself remaining far from the prime goal. As work introduces codependency into the prison-prisoner relationship, however, the prisoner’s bargaining power relative to the prison increases.

While even free employment relationships rarely involve exchanges between parties with equal bargaining power, laborers do maintain a certain level of control over labor purchasers. Likewise, the movement to make prisons profit locations requires a subsequent shift in power in favor of prisoners. As prisoners begin to work, their work becomes a clearly necessary function of the prison’s output, both when the labor performed is solely within the prison and when it is used to create goods that will be sold in the open market. Without the prison laborer, the prison factory or prison field does not produce, and in failing to compel prisoners to perform this work, prison administrators are considered failures both in the secondary goal of prison production and in the primary function of maintaining control over prisoners. Even when prisoners receive no wage, the prison-as-profit-center comes to require prisoner work to function, and becomes dependent on the compliant prisoner for its own operation.

The need to maintain the tenuous relationship of control between prisoner and prison administrators, as well as their shifting bargaining powers within the economic reality of an exchange relationship such as prison work, requires prison guards and supervisors to engage with prisoners through informal means of accommodation as a means of moderating their own dependency on prisoner cooperation.[39] This shifting locus of power between the institution and its captive labor-commodity is central to the economics of prison labor and its management. Further, as the wages paid to prison laborers remain largely under the control of the prison industry itself through required remittances, penalties, and prison banking institutions, the prison laborer also represents a form of consumer-commodity, where the prison laborer can be compelled to spend their wages back into the prison industry’s pockets. Even in this form, as a captive consumer, the prisoners’ position can provide an additional source of power over the prison regime, which requires prisoner cooperation if it is to operate at a reasonable cost.

Within modern capitalism, financial innovation tends towards attempts to privatize the ownership of services and information which either previously existed in the public domain or were provided as a public service by a government entity. This allows for the extraction of profits through increasingly socializing the costs of production and empowering rent-seeking by cleaving otherwise public resources from the public.[40] The financialization of management leads to policies which further the relationship of capital to production, with a constant push towards more capital accumulation and increased wealth extraction from the same (often limited) resource pool. Prison labor, as an institution, sequesters the labor-power which would otherwise be available to the prison population for use in their own ventures for self-improvement, family support, or collective action. By privatizing this resource and claiming it as the property of the prison industry (at a cost passed-through to the public by governments), prison labor performs the dual function of weakening its labor class (prisoners) and appropriating that labor-power for private capital. While varying schemes have provided for that private capital to remain within government control, these funds are then funneled back into the continued effort to extract labor-power from later prisoners. By taking on capitalist functions such as profit-production, government entities take on capitalist form. This function of capitalism as extracting power from labor is not simply a byproduct of financial capital, but a necessary prerequisite of maintaining the dominance and primacy of capital.[41] This primacy of capital to dominate markets is the defining characteristic of modern capitalism as a mode of control and production.

In prisons, this movement for capital dominance is further regulated by a desire to maintain control over prison populations and to use prisons as a beacon of the control that capital and government maintain over the larger free laboring population as well. Prison labor production is substantially affected by forces in the free economy and in particular by views regarding prison labor as competition against free laborers’ wage demands and an economic advantage in competitive labor markets.[42] As US prison industries have targeted work that had formerly moved to foreign sources of cheaper labor, labor turns from a right not afforded to prisoners (in times of poor economic outlook for free laborers, where the increased labor competition could foreseeably lead to civil unrest) to one of patriotic duty (within the larger function of increasing national productive output). Whether this repatriation of jobs into federal prisons is economically efficient for the global financial system requires further analysis but, as a means of competition between states (particularly ones with large prison populations), prison labor remains important for the economic and political position of states. By ensuring that prisons are not just areas of work, but areas where work is required, states ensure that the base requirements of capitalism are met and that no laborer can escape the grips of capital’s dominance. The existence of prison labor tells the free laborer that capitalist production cannot be escaped, and that capitalism will maintain its grip even where compelling a person to work may not have been sustainable in an efficient market. The underclass of prison laborers becomes the foundation upon which all other labor markets are built; the warning to free laborers: Don’t fall in!

Within this framework of political means for perpetuating economic production, modern capitalism acts as a force to moderate government for economic ends through political control.[43] In this way, government, partially insulated from market economics through its coercive use of state power, is manipulated as another resource mined by capitalists. Just as prison labor represents a labor power appropriated for prison industries, government becomes another resource to be exploited, one which in turn is used as a tool to further its own exploitation, both of the prisoner class and the free laborer. Thus, prison labor performs both economic functions and noneconomic functions. It can be financially important for states attempting to regain footholds in certain industries or planning to expand market share in industries deemed too dangerous or unsavory to fit within the regulated system available to free laborers. When environmental, labor, or safety regulations make it economically infeasible for free laborers to perform these functions, prison laborers can act as a labor pool of last resort—always available and maximally expendable.

Prison labor resides at the outskirts of the legal protections afforded to free laborers, and thus can be exploited by governments to ensure that their own regulations do not get in the way of their economic or strategic goals. This positionality of prison labor in relation to free labor, in a sort of edge-city where regulations on capital are loosened and restrictions on people are tightened to ensure the relatively privileged status of the residents who take on non-prison labor, is an important factor in the economics of prison labor. While it may be simple to think of prison laborers as the lowest rung of paid workers with semi-steady employment, their exploitation works both to enrich the free laborers who enjoy the goods and services produced in prisons (or the lowered cost of government services subsidized by prison work), as well as to impoverish free labor as a collective force by providing a contingent labor force so weak as to be virtually unable to refuse work (and, in fact, to be legally compelled to perform it).[44] For the struggling free worker, the concept of tough-on-crime policies removing labor competition in the free labor pool may even seem a welcome helping hand providing respite from an overly competitive labor market.

Because of the relatively low labor cost associated with prison labor, prison industry production is somewhat insulated from labor cost as a production factor.[45] Major economic factors that influence the distribution and goals of prison industries instead tend to involve decisions regarding in which industries prison labor is permitted to take part and the quality and types of labor output that can be reasonably expected to be derived from prison workers. Prisoners face barriers to accessing sensitive documents such as financial information or personal information and prisoners are generally limited in their ability to use the internet or interact with the public, which limits the industries in which prison labor can feasibly be used. Further, prisoners’ work is constrained by the security environment of the prison and the varying lengths of their sentences. Labor productivity in prison industries appears to be about one fourth that of free labor industries, a factor attributed to the tendency of prisoners to be less suited than free laborers to their jobs, the lack of incentives for prison laborers to expend more than a minimally acceptable level of effort in their work assignments, the incentives for prison administrators to overstaff prison laborer jobs in the hopes of showing full-employment of prisoners, and the increased costs associated with a work environment heavily impacted by security concerns. Prison work is often subject to unpredictable starts and stops to count all prisoners, search the premises, or accommodate changes in prison guard staffing. Prison industries are reluctant to invest capital into machinery which may be vulnerable to sabotage in a prison strike or work stoppage event, and prisons place heavy limitations on the availability of tools to inmates, particularly those in high-security environments.[46]

From the perspective of prisoners, the competing goals of prison industries to both provide prisoners with gainful employment (that can provide them useful, transferable job experience) and to be a robust economic driver that does not compete with free labor, result in some unfortunate consequences.[47] Prison work tends to be focused in industries that are disappearing from the free labor environment (because expanding into those industries does not pose a political burden for prison industries), that are uneconomical under normal regulatory conditions for free labor (such as processing of dangerous or toxic materials), and which are likely labor intensive but capital deprived (because both the labor costs in prison industries and the tendency towards capital expenditures are minimal). Thus, prisoners tend to perform work that is no longer useful for finding employment in the free labor economy and for which the employment prospects are poor or nonexistent.

From the perspective of prison management, prison labor has been conceptualized as a useful means of diverting prisoner attention and energy away from efforts to collectivize or resist control.[48] Within the psychology of imprisonment, the idle prisoner represents a source of constant danger. In fact, in some prisons where official management has turned over control almost entirely to prisoners, prisoners have built up robust internal social governance strategies and engage in meaningful and vibrant work in self-management and productive labor.[49] Prison labor performs the work of social control within certain prison management techniques. This social control aspect performs a further function in turn for the larger “free” economy by revealing to the free worker both the privilege and precarity of their own position. By symbolically showing the free worker that their position is privileged relative to the prison worker, the free worker can be further appeased that their own situation is not so miserable, while simultaneously being pushed to consider the possibility of an alternative working condition that would be comparatively worse and remains ever present.

A model for penal systems as labor institutions presents incarceration as a state adjustment to the unemployment rate. Incarceration allows the state to remove workers which may otherwise be unemployed and shift them into the prison population. Because workers that would be unemployed may be instead hidden within the prison population, there is a causal effect of imprisonment on the unemployment rate, and because incarceration effectively removes the prospect of employment from the incarcerated, even if they would have sought work, there is an “accounting effect” of imprisonment on the unemployment rate.[50] Thus, states may use incarceration as a way to alter or hide unemployment, though one should note that higher incarceration has been linked to long-term increases to unemployment as incarcerated individuals find difficulty in searching for employment after release. Further, because imprisonment tends to be concentrated in those classes most vulnerable to unemployment, the hidden unemployment of people in these classes (namely, the poor, the non-dominant races, or those with lesser job prospects) plays a larger role.[51] States which utilize incarceration in this way can present a rosier picture of equality of opportunity while hiding the inequality behind prison gates. Prison labor, within the context of imprisonment as a labor institution, places the prison worker outside of the labor pool (in that they present no danger to increasing the measured unemployment rate in the immediate term), while compelling them to provide productive output. The prison laborer is the perfect worker from a bureaucratic standpoint because they are not a worker at all, but a factor of production, the raw material of the labor-intensive industries which concentrate in the prison industries.

Prison labor acts to preserve the capitalist “system” by both putting a damper on rising wages and expanding the labor pool to include the vast prison populations, and to preserve the capitalist “order” by ensuring that labor remains not an act of liberatory transcendence, but one of subservience to capital.[52] The maintenance of both the capitalist system and the capitalist order provide a service to capitalism that may not be easily measured through traditional economic measures. The effects of this service may instead be more apparent in the overlap between poverty and crime, the tendency of policing to concentrate in areas of poverty regardless of the prevalence of crime, and the ways in which criminal records increase the precarity of the workforce, particularly in low-wage work.

Research Question

The research question which this paper attempts to address is: How do totalitarian institutions respond to economic forces and reorient themselves to meet capitalist objectives in a dynamic economic environment. How do prisons exert economic force upon prisoners and use economic coercion to control their populations? How do we conceptualize prisons as part of our larger economic systems? This paper will aim to provide a framework for understanding prison labor as part of the capitalist order, and as a necessary component of maintaining the primacy of capital over labor. The study will analyze the ways in which prisons expropriate labor value from their captive workforce and how this theft is necessary for the functioning of a prison system. The study aims to quantify the value of the prison workforce as a means of showing the power that prisoners may be able to wield over prisons when they successfully withhold their labor, and the possible effects on prisons if required to properly remunerate that labor.

Literature Review

Political ecologies and philosophies of prison labor

Of the eight metrics used by sociologist Charles Logan to measure prison performance, three bear particular importance to prison labor strategies: order, activity, and management.[53] Varying philosophies of prison labor have attempted to meet these goals through work. While these competing philosophies have fallen in and out of fashion amongst scholars, these philosophies have also contended with political forces from outside prison walls which bear considerable power over the administration of large-scale prison policies and decision-making of upper-bureaucrats.

In many ways the science of prison management is preoccupied with minimizing the deleterious effects of imprisonment on a prisoner’s ability to reintegrate into society. While prison administrators tout supposed ties between inmate participation in prison labor programs and lower recidivism, these ties have been called into question.[54] Due to the primacy of security in all matters of prison management, the nature of imprisonment is one in which prisoner needs have little bearing on their actual experience with incarceration. For prison managers, prison labor may be seen as a useful tool for avoiding and mitigating the damaging environment of prison by giving prison workers the opportunity to escape into the dull productivity of the prison factory or shop floor. Correctional officers play the part of production supervisors, and prisoners play the part of workers. To the extent that they receive remuneration for their work, prisoners can feel a sense of relative autonomy with the ability to pay for their own modest indulgences or to send meager amounts to relations on the outside to help maintain the fragile social bonds that imprisonment destroys. While these considerations are subordinate to the practical financial incentives that drive prison industries, the experience of being broken down to the point that this labor can be seen as a respite from the danger or tedium of prison life is an essential role of the prison system in socializing prisoners to the systems of work that are available to them within the capitalist order.[55]

Prison labor for order

While prison labor manages prisoners within prison, it also manipulates workers outside prison walls to maintain order there. Pat Timms, as Vice President of Operations at Escod, a company that moved some of its manufacturing to prison laborers, noted that by marketing the move as a means to keep jobs from going overseas and ensuring that the production sent to the prison was of the least desirable quality (the most labor intensive, and the most subject to wildly shifting consumer demands), Escod was able to convince its free laborers to largely accept the decision.[56] There are similarities between this model of flexible labor pools using prison labor and the flexible prison labor contracting force on which Japan relied in the late nineteenth century.[57]

Prisons use prison labor to maintain order within prison institutions. While prison labor is neither voluntary, nor beneficial for inmates, it may remain a welcome escape from the terrors of prison life deprived of meaningful choices. Within the hierarchy of prison life, the favors of prison guards and management can be doled out through the assignment of sought-after prison work assignments, including those managing other prisoners or which come with increased perks such as access to extra food, facilities, or equipment. For a prisoner who sees the library or prison garden as their only home within an otherwise hellish life, deprivation from these duties may be a significant source of psychological and emotional distress. Further, the competition between inmates for these scarce perks and benefits may cause inter-inmate strife which further results in inmates policing themselves, violently or otherwise, and removing pressure for the prison administration to maintain order.[58] Further, divisions between inmates diverts pressure and inmate energy away from guards and prison administration, reducing the collective ability of inmates to coordinate resistance against prison management. Prison work can be thought of as adding a competitive force between inmates which, when controlled by prison guards and management, can atomize prisoners and pit their interests against one another. In this degraded social state, prisoners may find it difficult to forge collective bonds, and prison management can more easily maintain control over their populations in despair.

Prison labor for activity

Within a prison system packed with prisoners “serving significantly longer sentences, and with virtually no prospects of early release,” prison labor is transformed from an opportunity for prison managers to reduce prison expenditures, to a requirement to ensure that prisoner energies are diverted away from activities that would otherwise threaten control of inmates.[59] A 1955 United Nations report on prison labor found that forced labor was not uncommon amongst prison populations. Most prisoners’ work was a form of punishment, rather than in expectation of economic benefits.[60] Even as prison work expanded to include industrial forms of profitable labor, a primary consideration amongst penal administrators was ensuring the second-class nature of the prison worker to the free laborer.[61]

By directing prisoner energies towards prison work, prisons maintain a monopoly over prisoners’ time and labor power. The labor power that could otherwise be used to strengthen inter-inmate bonds, curry favor, or perform emotional labor to maintain healthy relationships, instead becomes appropriated by the prison for its own productive or reproductive use. The inmate’s time becomes colonized and appropriated by the prison, and then used to further enrich the prison system, which is then further empowered to control the weary (and busy) prisoner.

Prison labor for management

From the perspective of managing the costs of prison, particularly where prisons face ballooning prisoner populations, prison labor for the maintenance and continued operation of prisons is a necessity of their function.[62] Simply put, if prisons were not able to use prisoners for labor, prisons could not afford to exist. While prison industries remain the most controversial uses of prison labor, the vast majority of prisoners work performing the daily activities of the prison such as cooking, cleaning, or maintenance which are necessary for the prison to continue to exist. Without the availability of prison labor, these services would need to be purchased on the open market, at a rate that would make prisons incompatible with a budget conscious system of management.

In response to criticism that Federal Prison Industries (FPI) maintains unfair economic advantages through the mandatory sourcing requirement (requiring federal agencies to generally procure from FPI when possible), FPI has undertaken some significant reforms to its policies. The FPI Board of Directors as of March 2003 requires that FPI approve requests for procurement waivers whenever lower costs can be achieved elsewhere, effectively eliminating mandatory sourcing.[63] Even though prison labor remains necessary for the prison system to function, capitalist forces outside prison walls can have significant effects on the prison labor economy. Because FPI production was seen as a potential threat to certain industries, FPI responded by opening itself up to market competition in the federal procurement system. In this way, we can see that FPI policies are subject to the concerns of market forces, at least inasmuch as they are represented by influential capitalists vying for the federal procurement market. In a similar way, there may exist opportunities for a concerted effort to open prison upkeep duties to free labor on fair footing.

Though one might expect states to more readily accede to the demands of capitalists than to the demands of labor, the effort to remove the mandatory sourcing rule provides noted similarities. Mandatory sourcing attempted to lower overall government cost by utilizing available resources (from FPI production) within the federal government. In the same way, prison upkeep labor aims to take available prisoners and use them as a labor pool to meet prison maintenance needs. Both removing mandatory sourcing and opening prison upkeep to free labor can lead available government resources (production labor and machinery or prisoner labor time) to go unused. While simply opening prison upkeep labor to competition from free labor at market rates would be unlikely to create a level playing field (due to the highly internalized costs of a prison labor force and its subsequently low wage), demands by labor to fully account for the costs of prison labor may result in a fairer competition between outside free labor and prison labor for prison upkeep assignments. Further, free labor may take the same stance as the capitalists in removing mandatory sourcing by claiming that remunerated free labor allows for economic stimulus from prisons to accrue outside of prison walls. For prisoners, demands for full cost accounting may, however, lead them to be charged for those internalized costs (the costs of their own imprisonment).

Whether this would, overall, create a better or worse situation for prison laborers is beyond the scope of this study but may present an important area for future research. It is possible that a full cost accounting which required prisons to hire free labor if that labor were below the “full cost” of an available prison laborer may be a possible avenue for reform. One would be remiss to overlook that while this may fundamentally alter the prison labor economics in such a way as to drastically reduce the prison’s reliance on prison labor, and even to increase the costs of imprisonment so as to lead to subsequent reductions in prison populations, the fundamental relationship between prisons and their prisoners would not necessarily be altered and the capitalist prison regime would remain intact.

Prison labor’s acceptance by the general public

Early theorists in economics and law argued that private governments arose where business maintained a strong corrupting influence over governmental policy.[64] This fear that regulatory agencies may be captured by the businesses they seek to regulate appears prescient in the late capitalism of today with a more pervasive congruence of business and government interests, working together to further capitalist production. In this mutually beneficial role, government and business act in concert to weaken the working masses and further cement control over them. In times of economic distress, where the economic sacrifices required by the capitalist-state of its poorest people threatens to become too great for them to bear, prison labor, while beneficial in the short-term to those capitalists who might profit from the cheap supply of labor during a time of economic upheaval, represents an existential threat to the persistence of capitalism as a mode of production. Thus, to maintain the capitalist status quo, the state necessarily transforms the philosophy of prison labor from one of productive potential (work as a right utilized to meet management objectives of prison efficiency) to one of a danger to be controlled (work as a privilege to be doled out in order of class, with prisoners last or nearly last).

Further, in times when free labor jobs are plentiful, and unemployment remains out of sight for most workers, prison labor presents little threat and is accepted or even encouraged as a duty of the prisoner in contributing to economic growth. In times of economic contraction, when demand for labor in the free economy is low, and unemployment becomes a social constant, if not an inevitability, workers band together, sometimes violently, to oppose prison labor projects.[65]

As imprisonment remains a means of controlling for surplus population in the labor market (a capitalist correction against rising wages, potential inflation, or increased labor power), and a combination of labor unrest (work stoppages in the general free labor economy) and unemployment or reported misery increase, the tensions of capital become more apparent, and this tension is reflected in the legislative decisions to further increase the criminalization of poverty.[66]

While the ebb and flow of prison labor as a labor pool and of prison production as a competing resource depressing commodity prices in the open market represents a visible economic driver to large-scale changes in public perception of prison labor (as a resource to be extracted or as a threat to be constrained as needed), examining changes in administrative decisions regarding which industries attract prison labor production represents a more focused possibility for examining the economic effects on prison labor management decisions. If prison labor managers are informed regarding the industries which they enter and the economic potential of prison labor within the larger economy, and they are empowered and rewarded for making these decisions efficiently, then we would expect to see this decision-making reflected in changes within prison industries’ business choices, as well.

Prison labor compensation and reproductive work

Feminist scholars have studied the ways in which domestic work and other “invisible” work’s removal from the definitional notions of work and labor devalues the reproductive work of facility maintenance, domestic work, and emotional care. Reproductive work is largely unpaid, or low-paid work and is afforded a secondary social value compared to “real work” which occurs in the area of capitalist production. There are noted parallels between this degradation of “women’s work” and the devaluation of prison workers who work in the reproductive work of maintaining prison institutions through forced cleaning, cooking, and building maintenance.

These workers, both domestic laborers and prison maintenance workers, perform duties which are repetitive, time-consuming, and physically draining, for little or no pay. Further, the relation of this pay differential in gendered work forms an important component of the economic power differential between men and women. Likewise, the pay differential between prison factory work and prison maintenance work leads to substantial differences in the perks and benefits of each type of work. For inmates with substantial debts from court assessments or victim’s restitution, prison maintenance work may not be a viable option as these deductions are often assessed prior to the prisoner receiving control of their wages, leaving little for personal use or to send to family living on the outside. To those workers attempting to support a family through their prison work, the burden of supporting the state’s extraction of their surplus value may perform a quite similar function to the extraction of value from women performing domestic labor for their families in an unpaid status, or for other families in a low-paid status. This extra burden helps deepen the impoverishment of prisoners by ensuring that their time in prison will see them at a substantially lower pay scale than their free counterparts.[67]

Prison maintenance workers generally earn far lower wages than prisoners in industry assignments, such as factory production, call-center work, or working for private companies.[68] Competition between prisoners for the scarce wages that are available can further degrade their ability to effect resistance against prison labor regimes. Further, prisons utilize the differential between these pay assignments to maintain order amongst prisoners through administrative policies that allow only inmates meeting certain goals (such as zero write-ups) the option to work in prison industry assignments. Thus, the differential between prison maintenance and prison industry work becomes another locus of control by which the prison can maintain its dominance of the prison population.

Maintenance and upkeep work is said to be reproductive in that it reproduces the conditions that allow productive labor to occur. This work is the way in which people must reproduce themselves through personal upkeep such as maintaining personal nutrition, exercise, hygiene, and shelter, and in the ways in which people reproduce their own fitness for labor, such as transporting themselves to and from work. Thus, by devaluing reproductive labor, capitalist regimes shift these costs into hidden sources and foist them onto workers. The worker or family that is then unable to internally maintain both their own productive labor (servicing capital) and reproductive labor (servicing themselves so that they can service capital effectively), must contract out that reproductive labor and in doing so recreates the capitalist relation in their appropriation of devalued care work from a domestic worker for their own person or household.[69]

Prison maintenance workers’ labor is considered reproductive in that it is necessary to reproduce the conditions that allow for prisons to exist in the first place. Without the cooking, cleaning, and prison maintenance that these workers do, the prison could not meet its most basic goal of housing inmates. Failing to meet that goal, and to maintain a place for prison industry workers to return at the end of the workday to recuperate, the prison factory would be unable to exist. In this way, the reproductive work of the prison maintenance worker is a precondition of the prison industry itself and prisons must maintain this internal labor system before pursuing profitable ventures.

Analyzing the production of prison industries and their role in the capitalist economy

How do prison labor managers decide which items to produce?

With regard to the pricing models used by FPI, even when FPI sold only goods to federal government agencies, its pricing rationale was to not exceed the upper bound of market prices while maintaining its corporate financial well-being.[70] Thus, the push towards economizing prison industry labor can be seen more as an attempt to increase the gross product of the nation and utilize the labor pool of prisoners than to bring in maximum revenue for the state. Despite these pricing decisions, FPI officials reported that they took a more customer-oriented approach to disputes with sourcing agencies and approved waivers when requested and that arbitration was rarely used in practice.[71] Pricing decisions have since moved to the control of senior managers of each product division at FPI who also document how product pricing is set appropriately for the market.[72]

Asatar Bair’s economic analysis of prison labor from a Marxian perspective presents the economic value appropriated by prison wardens and doled out both to industry in the form of contracts for prison work, and to employees such as guards (through perks and benefits provided by prison labor such as laundry, entertainment, or other privileges as an extraction of wealth from slave labor).[73] While prison industries tend to ignore or downplay this economic relation to avoid public concern, some industry players have emphasized their relationship to prison labor as a marketing gimmick.[74] From the perspective of inmates working in prison, when choice is an option, working in prison industry generally provides substantially higher wages than working in prison in-house duties such as cleaning, cooking, or plumbing and electrical work.[75] Further, for the warden, prison commodity production and prison maintenance both provide substantial surplus value to the prison system and become a point of pride regarding the prison’s use of scientific management principles. This use of productivity monitoring in compulsory labor reflects the role played by American slave labor as a crucible of scientific management practices.[76] Because of the low pay relative to value production involved in the prison labor relation, prisons can reap large internal profits from prison commodity production.[77] While these profits are largely retained within the prison system, they remain a useful locus of power for prison wardens, the arbiters of these internal profits.

When prisons retain prison labor outside the prison factory and instead employ it in prison upkeep duties such as cleaning, cooking, plumbing, and electrical work, they substantially lower the costs of prison overhead and ensure that prisons remain a viable industry as a whole. The work of prisoners both builds prisons and keeps them standing, and the threat of prisoners refusing or stopping work remains a substantial threat to the continuing power of prisons.

How are prison labor contracts awarded?

Research on prison labor in colonial Nigeria shows the ways in which a state relying on prison labor for government and public works projects may be highly susceptible to using incarceration to supply labor pools for government projects.[78] This research shows that during economic shocks, state policy can be a reaction to economic stress, and changes in penal policy (such as a shift from fines to imprisonment) may be the result of labor shortages in the prison industry.[79] Indeed, this tendency of incarceration to follow the need for labor or to tip the scales in favor of weakened capital was also noted by Blackmon in the United States.[80] This inverts the theory put forth by other researchers that crime is a rational response to economic forces, and instead points to crime control as a rational state response to the economic demand for prisoners.[81] Further, when states take on those duties which are considered the special purview of prison laborers, such as large-scale public works projects, or today, widespread firefighting and pandemic equipment production, they may be more willing to incarcerate for lesser crimes and longer sentences. This relation becomes even more fraught when private institutions become involved in drafting legislation, housing prisoners, and contracting the labor, from start to finish.[82]

Further, the research in Nigeria found evidence that the incarceration rate increased for short-term prisoners in response to positive economic shocks from environmental changes to cash crop yields (a major prison labor industry in colonial Nigeria).[83] In that data, it appears that prison industries may respond to economic pressures for labor demand and that penal systems may attempt to supply this labor through its incarcerated members. Further, the concentration of prison industries in public works projects provided a substantial means of maintaining colonial power.[84] Likewise, in the United States, the state of California pointed to the state’s need for labor as a reason for upholding long prison sentences, such as for prisoner-firefighters, even in defiance of higher court rulings.[85] Just as prisoners in the United States remain central to the prison maintenance system and have played a role in building new prison facilities, prison labor in colonial Nigeria subsidized the colonial relation, extracting labor from prisoners to be repurposed into the exploitation of the outside nation through public works projects expanding the colonial project.

While the profitability of prison labor provides states with incentives to increase its use and gain from its property interest in prison labor power, the allure of prison laborers as a preferred alternative to free labor has also led some capitalists to push for increases in prison labor.[86] Further, both the state and private industry are able to use prison labor as a control on prices of free labor, while also using the disciplining effect of prison labor to criminalize and indoctrinate those who seek to make their way of life outside sanctioned wage forms.[87] The United Nations chronicled the ways in which financial turmoil, such as during the 2008-2009 global financial crisis, pushed even large capitalists such as multinational corporations to search for unfree labor, which may come in the form of coerced labor.[88] The government’s extension of the prison labor pool to private enterprise is the natural consequence of a state more than willing to use its captives to support capital struggling to maintain past profit levels.

Rather than the neutral actor that liberal theorists presume it to be, the state plays a vital role in delivering the subsidy of forced labor to industry.[89] In fact, the role of the state and capitalism in ensuring the supply of coerced labor can be seen as a substantial threat to the existence of liberty or free exchange in general. As the state and industry conspire to create coerced labor and mold that labor into “productive” forces for sale on the pseudo-market, the overall distortive effect can be destructive to the larger market. By driving down wages, lowering the labor value of goods and services, and coercing labor to come to the market, this force extracts unwilling labor from people for below-market compensation. Some theorists have likened this theft to the Marxist concept of primitive accumulation, whereby the capitalist or state is taking a resource (labor) from the commons and privatizing it as the foundation of capital; but even this analysis may be too generous. While it is true that primitive accumulation also destroys value by taking from the commons more than it can return to the market, this relation with coercive labor additionally degrades the labor power of the lowest class of free laborers (and in doing so, puts them at the highest risk of falling victim to incarceration themselves). Thus, state-supported coerced labor as a form of primitive accumulation has the dual effect of controlling labor that would otherwise fall outside of capitalist control (labor-power that might otherwise reside outside regulated markets) as well as dragging down labor already within capitalist control (by reducing the free wage rate).

Taking the liberal conception of the state as a facilitator of capitalism, benefiting only in tandem with the growth of competitive markets, this action by the state in distorting market forces may be seen as counterintuitive, but from an analysis of the state’s purpose as an arbiter of private property used as a medium of exploitation, the state’s persistent purpose in providing prison labor is clear. By providing a labor pool for its own growth and for lowering the cost of doing business (by bringing down wages), the state can artificially boost the profit system. By degrading the employment relation through coercive labor contracts, the state cements its property relation to prisoners and weakens the power of organized labor or other non-state forces that might raise the costs of state expansion (such as for public work projects). In its competition with other states to boost gross domestic product relative to the number of free laborers, prison industries provide a dual benefit to the balance sheet of corporate governance. Unfree labor is simply the other side of free capital.

Just like an analysis of the convict-leasing system which characterizes convict-leasing in the post-Civil War South as a reincarnation of slavery misses the role of convict-leasing in shaping the resource extraction of Southern capitalists through cheap labor and subsidizing railroad building, an analysis of the current prison labor regime as simply another form of capitalist wage systems misses the ways in which prison labor opens up markets which might otherwise be unexploited due to their lack of profitability.[90] When FPI markets prison labor as the cure to outsourcing, they are honing in on a key benefit of prison labor—it is extralegal. By carving out a labor market which is free from its own regulations on free labor, the prison labor regime allows the government to move into markets such as e-waste recycling, where safety protocols reduce the profitability of free-labor industry, and garment work and call-centers, where labor costs have led industry to pursue opportunities in cheaper labor markets.[91]

The prison labor system allows governments to escape their own labor laws and build a foundational underclass of prison workers. These workers are then relegated to the industries which are least safe, most labor-intensive, and most precarious. As this work remains in industries which have largely been outlawed, either by statute or by prohibitively high operations costs under legal market conditions, it is unlikely that labor unions or other advocates will be able to gain the widespread appeal necessary to protect prison workers from being forced into these industries.

Where prison labor has been used in strike breaking, or even in normal conditions side-by-side with free labor, it degrades the bargaining power of free laborers to sell their labor for a decent wage.[92] In a prison labor system that increasingly focuses on call centers and administrative functions, rather than working on the prison factory line, the distinction between the prison worker and the free laborer may tend towards complete erosion. Working side-by-side with convict labor may not mean entering prison walls to work, but rather entails falling in the same labor queue with prison workers waiting to answer the same call or pick up the same work ticket. In the degraded environment for organized labor that exists today, the ability of labor to resist these changes might be scattered due to its own scramble to protect even the waged-work which was once an expectation and is now rarified by contract and contingent labor. Additionally, the concentration of prison work into industries with little corresponding free labor, such as those industries generally outsourced to cheaper labor markets, ensures a starkly different situation than when organized labor and competitive industry successfully rallied to keep prison labor out of their industries.

Labor and industry forces and their effects on prison labor

In the United States the history of labor opposition to prison industries is about as old as the US history of prison labor.[93] In New York City, mechanics petitioning the legislature noted the irony of the taxes from their own labor subsidizing the prison industries flooding the labor market with coerced labor.[94] As capitalists sought to transfer the factory into prison walls, organized labor responded to the danger posed by industrialized prison labor to wages by stressing that labor should be rehabilitative and reformative for prisoners, preparing them for a free working life post-incarceration, while pointing out that industrial prison labor largely reduces the dignity of free workers and prison workers without adequately preparing prisoners for release.[95] Samuel Gompers, as president of the American Federation of Labor said that prison workers ought to work, not for state or private profit, “but for their reformation and for the benefit of their dependents.”[96]

Organized labor held that extracting extra profit (above the profit level supported by a free labor regime) from prison laborers’ work made prison labor an anticompetitive force. As long as those in charge of employing prisoners (and not hiring free laborers for the same work) were subsidized by lower wages, the employment of prison labor would represent a threat to the wages of free laborers. Instead, organized labor argued that prison workers ought to receive normal wages to be remitted to their dependents outside of prisons, so that the value extracted by their employers (prisons or prison contractors) would be comparable to that extracted by employers of free laborers, and to maintain the dignity of work as a means for workers, including prison workers, to take care of themselves and their families.[97],[98]

Likewise, within private industry, industry groups have often lobbied strongly against the use of prison labor in their industries. Industry groups remain an integral part of the FPI Board and FPI is required to provide reports regarding its market share in all industries in which it operates, and to work to mitigate the effects of its work being concentrated in certain industries.

As a purchaser of labor, prisons operate in monopsony conditions because they maintain a monopoly over the pool of available labor and provide the sole source of “legitimate” labor to prison laborers.[99] While this employment pool does not include all forms of prison employment, as prisoners may regularly have the opportunity to perform labor in other functions such as in maintaining or improving their personal areas or by performing work for other prisoners, in exchange or out of goodwill, prisons maintain a monopoly on this “legitimate” labor by de-legitimizing all other forms of labor, and often explicitly prohibiting them through sanctions on prisoner enterprises or exchange.

Within this context of deprivation from their own labor potential, inmate reports regarding work seem to reflect one of the larger goals of prison labor as a prison management system: compared to the boredom and despair of prison life, labor can be a distractive performance that allows the prisoner to imagine they are on similar footing to free laborers.[100] In comparison to the tedium of the prison warehouse, the fenced factory at least offers the illusion of self-control. Similar to the early Pennsylvania system of deprivation followed by an introduction to work as a diversion, under the threat of punishment, prison debt, or complete lack of stimulation, prison labor can be its own meager reward.

The effects of prison labor on the larger economy are characterized by the concentration of prison labor into a few industries. Because prison labor’s competitive advantage lies in its cheap access to large captive labor pools, it tends to focus on labor-intensive products and in industries which would otherwise not be profitable in the free labor economy. Thus, the industries affected by prison labor tend to be those which are already most precarious in the free labor economy, and which tend to be concentrated in remote, rural factory settings where the industry remains integral to the local economy (even if it produces few free labor jobs). Prison industries have had a disproportionate impact on these vulnerable micro-economies, leading to higher unemployment, lower labor force participation, and lower wages (particularly for women).[101] Further, these same factors lead prison labor to increase the benefits to capital through a growth in patenting in prison labor industries and a larger gap between the lowest rungs of labor (those free workers in competition with prison laborers) and the next highest strata (those free workers currently free from competitive pressure of prison industries in their jobs).[102]

In the United States, before states began enacting laws allowing the use of prison labor, prisons generally remained in large urban centers, where crimes tended to be policed and where those housed in prisons could maintain some semblance of relationship with their own community.[103] Once prisons became a profit center, prisons began to be located in economically depressed areas, often replacing a recently-defunct industry that had dominated the local economy. This change may imply that the opening of prisons to economic forces of the labor market led to the prison real estate boom in rural areas as these rural areas sought the promise of prison guard jobs that prison proponents promised.[104] While these promises rarely became reality, prison real estate has tended to provide gains to the large landholders who lease or sell land to prisons.[105],[106]

As the government response to poverty increasingly turns to incarceration, prison labor simply becomes another means for offsetting the costs and failures of capitalism onto the backs of the most impoverished.[107] Prison labor becomes a means for recouping the costs of imprisonment even while imprisonment remains a solution for a failing economy. Relegating prison labor to the lowest rung amongst labor pools with below-market compensation accomplishes the dual role of admitting that the labor of prisoners is valuable while also admitting that it would not be supported in “free” market conditions (within the lines of state-legitimated production). While states criminalize illegitimate forms of labor and market exchange, they further redraw those lines for their employment relationship to prisoners they house, exploiting them for labor that is then re-legitimized and sold back into the open market as sanctioned goods or services. Further, prison labor remains a powerful tool for capitalists seeking to sidestep labor strikes or issues with contingent labor falling below subsistence wages for free laborers, replacing the most precarious of free laborers.[108] The value of prison labor as an economic resource within the capitalist economy is not just as a cheap and disposable labor force. Prison labor plays a functional role within the larger “free” economy that depresses wages while enforcing the property relations of capitalists to labor that is instrumental to maintaining the capitalist order.

The future of prison labor: where is it going from here?

While criminal justice researchers have discussed incarceration rates as a reflection of overall social repression, in the “liberal democratic” states where maintaining a veneer of social liberation is necessary for maintaining control over the polity, “repressive criminal justice policies are often cloaked in liberative ideology.”[109] As the costs of rapid fluctuations in the economy continue to be borne by the most precarious proletariat, the paranoia of capital will likely continue to demand this repression through aggressive policing of the impoverished. Physically housing prisoners appears to be falling out of vogue as the so-called “community” alternatives of embedding incarcerated individuals in the public through electronic surveillance and assessment of a financial second-class citizenship appear to entail massive cost-savings in comparison.

Further, by allowing prisoners to remain outside prison, the carceral state becomes deterritorialized in a way that further embeds the prison within the communities it polices. Even as these prisoners are able to maintain their old relationships and family ties by remaining in the physical spaces of their communities, the assessment of financial penalties (both payment for the costs of their own electronic surveillance and the continued costs of living in the “free” world such as rent and food costs) will likely continue to form a strain on these relationships. From the economic standpoint, prisons may view this as simply another way to extract surplus value from these prisoners. A major drawback for prison industrialists is the increased cost of operating in the prison environment such as from work stoppages during prisoner headcounts or the unavailability of tools due to prisoner’s security designations. Those imprisoned within the free world may be able to retain near-market wages from which the prison can then extract a larger amount of wealth, at the lowered cost of “de-carcerated” imprisonment. While some researchers have pointed out that prisoners are generally those most lacking in conventional job skills or training, allowing prisoners to remain within the free world will allow them to remain abreast of technological advances in the workplace that will likely preserve part of their earning potential (earning potential that will become prey to the remunerative demands of the state). Further, because the cheaper prison model may be less likely to be controlled by budgetary concerns, we may expect this lowered cost and increased profit potential from open imprisonment to allow for much larger swaths of the population to be imprisoned or monitored and to have their wealth extracted to feed the carceral state.

What happens to the “factories with fences” once the fences disappear? It is possible that the fences simply transform from the physical to the invisible walls of wage garnishment and restrictions on employment opportunities. The prison factory as an institution provides important lessons to capitalism, particularly regarding those systems of exploitation which remain relegated to the domain of prison labor. Prison industries have clustered into those niche industries with unique hazards to occupational health and safety or to job security. Prison labor is not an anomaly of regulated capitalism, but a niche of industries which markets and regulators have determined are economically necessary labor, but in which the precarity of worker’s lives or livelihoods has become acceptable.[110] From the perspective of globalized markets, those industries which prison labor targets for “repatriation” are those which the state economy still considers necessary, but wherein the global financial market has lowered the wage to a level below subsistence level for free laborers.

Methodology

First, we begin by examining the size and scope of prison labor work. This includes both prison work constituted through the upkeep of the prison in maintenance, cooking, and cleaning, as well as work in prison industries producing goods and services to be sold on public or private markets. We examine the numbers of prisoners reported to be in each cohort (prison industry, prison maintenance, and work-exempt) and the levels of remuneration reported or estimated to be paid to these workers. We then use the prison cohort populations to form an estimate of the value that these workers’ labor power represents based on the hours of work they may reasonably perform had it been compensated at the federal minimum wage rate.

After showing the magnitude of this labor as uncompensated work, and how compensating this work might affect the incarceration system, we examine the industries in which prisons have concentrated productive work. We look at those industries with the greatest concentration and provide some analysis on why these industries were chosen and how they reflect the greater goals or competencies of prison labor as a productive resource.

Analysis

First, we calculated how much the “prison labor force” is worth by taking able-bodied prisoners times normal work hours times a normal wage. (Figure 2) Understanding that all able-bodied prisoners in the United States are compelled to work, we will aim here first to determine the number that population represents. The total number of state and federal incarcerated prisoners in 2019 according to the Bureau of Justice Statistics was 1,430,805.[111] UNICOR boasts that it employed 17,505 inmate workers during fiscal year 2019 and net sales of just over $531 million.[112] Had those 17,505 FPI worker-inmates been employed in full-time labor at the minimum wage of $7.25 per hour, their labor would be valued at $263,975,400. (Figure 2) Had FPI been required to fully remunerate its inmate-workers at this price, doing so would have fully eradicated its $60 million profit for the year.[113] This would appear to support the notion that prison industries would not be profitable without carving out minimum wage exceptions for prison workers. Within the sanctioned labor economy, prison labor is not competitive. This lends credence to the idea that industries do not serve purely an economic function, though they may retain an economic dimension.

Compare this calculation of the likely minimum wage value-equivalent of FPI labor to a report from the Washington State Jail Industries Board which showed just under $25 million in minimum wage equivalent value with an inmate workforce of 12,131.[114] This comparison shows the Federal Prison Industries labor force to be valued at about seven times more than that of its Washington State counterpart.  This may be in part due to scalability issues as Washington State Jail Industries operates many facilities with fewer than 100 inmate-workers with many inmate-workers not working full work hours in prison industry work (with the rest of their time split between prison maintenance work or other programming) as the report showed only 3,479,822 labor-hours worked, about 286.85 labor hours per worker inmate per year.[115] If the FPI worker-inmates were to have worked an equivalent number of hours in the year, the total FPI labor hours for 2019 would be around 5,021,374 labor hours, valued at just under $36.5 million. At this adjusted value, if FPI maintained its actual revenue for 2019, at a similar labor utilization rate as that used in the minimum wage equivalent calculation by Washington State’s prison industry, it would have been possible to compensate all inmates at the federal minimum wage while still maintaining a modest profit at FPI. While this would challenge the notion that minimum wage compensation would be impossible for FPI to accommodate, it is possible that prison administrators were correct to speculate that this compensation (and its attendant drop in profitability for FPI) might lead to a dramatic drop in the labor utilization of FPI as well.[116]

A 1993 Government Accountability Office study on prison labor and the minimum wage calculated about 27.2 million labor hours for 15,300 prison industry workers at that time (an average 34.2 hours per week per worker).[117] At that labor utilization rate, our 2019 estimate for FPI labor hours would be around 31.1 million labor hours valued at over $225 million if compensated at the federal minimum wage. This calculation suggests a much closer estimate to our original estimate based on each inmate-worker working approximately a full 40-hour week each week for a full year.

We attempt to compare the market value of the estimated prison labor power to the cost of the prison system to determine if prison labor is a profitable endeavor from a government standpoint. Figure 2 provides estimates for the market value of inmate labor priced at the federal minimum wage. For the years examined, the incarcerated population in federal prison involved in prison industries fluctuated from a low of 155,562 to a high of 205,723. The estimated value which BOP appropriated from inmates by compelling them to work while compensating them below the minimum wage rate fluctuated from a low of $1.897 billion to a high of $2.506 billion. (Figure 2) These cost savings for the Bureau of Prisons represents funds that otherwise would have to be purchased on the open market from local sellers and support jobs for free laborers, if BOP were to retain similar levels of incarceration and employment. If we consider the counterfactual in which BOP were required to purchase these services at market rates, or at least pay the minimum wage, it is unclear whether incarceration rates would be reduced to prevent overspending in these areas, or if services would be reduced drastically. Further, because BOP is mandated to ensure full employment where possible, this sometimes results in over-manned work assignments which, while inefficient for economic production, vastly aid prison management by occupying prisoners’ time and effort.[118] These considerations further confound any conclusions we might draw from this analysis and make it difficult to be entirely sure of how to assess the value of prison labor with regards to prison maintenance work.

Considering BOP’s FY 2019 budget of $7.276 billion, had the BOP compensated both its prison industry and prison maintenance inmate-workers at the federal minimum wage while maintaining equivalent hours of work according to our calculation (Figure 2), the BOP’s budget would have been significantly impacted by this change.[119] Further, considering the ways in which prison systems have reacted to previous budget shortfalls through early releases and other methods of decarceration (such as encouraging minimal sentencing), it is possible that the prison system would not, in the short-term, be able to raise budgets to meet this increased cost and instead would work to reduce expenditures through prison reduction and reduced sentencing in the courts.[120] Currently, FPI pays remuneration to inmate workers reported in the “Other expense” category of its financial reports, equivalent to $1.361 million in 2019, but this amount includes other expenses such as “sales consulting fees, maintenance agreements, and distributions to factory operations,” nonetheless we shall treat this entire amount as constituting the maximum that FPI may have paid in inmate wages during these years, to ensure our estimates of prisoner remuneration are not underestimated.[121] This results in a $2.272 billion valuation for federal prison labor in 2019, with less than 5% of that being provided to prisoners as compensation. (Figure 2) When we consider that portions of prison-worker compensation are also used to offset victim’s relief and to provide for child-support or other services, the government’s privation of prisoners’ bodies in compelled labor is even more stark.

One way to conceptualize how minimum wage compensation would affect the prison population or the effectiveness of prison management, is to consider current prison costs and the current rate of federal spending per inmate. The BOP’s FY2020 budget included $7.778 billion to house 155,562 inmates at a cost of roughly $50,000 per inmate.[122],[123] While this amount is quite a bit higher than BOP’s own internal estimates for per capita costs, the 2020 data may have shown higher costs per inmate due to inmates being released in response to the Covid-19 pandemic which occurred well after the budget had been set.[124] Using this higher budgeted inmate cost, if the federal government were unable to expropriate the inmate labor value from the Figure 2 calculations for 2019, it would need to house 54,400 fewer inmates to maintain within its budgetary constraints, a 30% reduction in the federal prison population.

For prison abolitionists and decarceration proponents, this data may suggest that efforts to ensure the application of federal minimum wage protections to prison laborers may change the calculus of the current carceral state so as to reduce prison populations. Further, because the current determination of inmates as not covered by the Fair Labor Standards Act was made by the courts and not the legislature, subsequent legal reinterpretation may further impose other per-inmate costs on prison employers such as compliance with safety standards.[125] Imposing these additional per-inmate costs on prison employers might then result in decarceration to maintain prison costs within budgetary constraints. Any state-focused strategy of this kind, however, should keep in mind that these types of major changes may just as well result in equally large backlash, including through the subsequent increases of prison budgets to meet these additional costs imposed.

Prison labor is also used in reproductive labor. We attempt to evaluate the additional costs associated with imprisonment if prisoners’ below-market labor were not subsidizing prison maintenance. Separate from prison industry work, prison maintenance work remains the bulk of prison labor assignments, while also being the most meagerly compensated. While Figure 2 shows one scheme for measuring the uncompensated value of this labor, its position as reproductive labor makes it of a different qualitative nature than the value derived from prison industry labor. The comparison of prison maintenance work valued at the minimum wage rate is useful for understanding how it relates to similar work purchased on the open market but, because reproductive labor is necessarily devalued in a capitalist system, this may not accurately capture the way in which prison maintenance work appropriates inmates’ bodies for the perpetuation of the carceral state. Because reproductive labor is a requirement for perpetuating productive labor, the profits from prison industry work would not be possible without the maintenance work done by the vast majority of inmate laborers, even if that maintenance labor is considered to be of the lowest value, and paid so.[126]

If prison maintenance workers did not conduct the cleaning, cooking, and daily care of the prison facilities, it would not be possible to house inmates in prison at all, let alone turn a profit from their work. Because prison maintenance workers perform work on-site and often live in the same facility, they save the prison substantially in costs for transporting workers or bringing in workers from outside of the prison environment. The cumulative effect of this constant maintenance may be impossible to determine, but prison managers note the necessity of this labor regime in maintaining the regular order of prison life.[127] If prisoners were not constantly engaged in the menial labor of reproducing prison life, the prison would have to bear both the costs of this reproduction and the additional costs of managing the unabated tedium of prison life.

Compulsory reproductive labor additionally bears a strain that is qualitatively different from the strain involved with coerced productive labor. Even within the often economically uncompensated realm of reproductive labor, customarily reproductive laborers can derive profound satisfaction from the emotional connection to their reproductive labor.[128] In the case of prisoners’ forced reproductive labor, this can instead become a site of profound despair, as they are aware they are perpetuating the physical space of their own incarceration and maintaining the prison system through their reproductive labor. Reproductive labor in the home or in social groups can be a site of mutual healing, whereby an emotional laborer may bear the brunt of the emotional work, but in return receive the special status or enhanced emotional bond that comes with this position. For the prison maintenance laborer, even reproductive labor becomes another “extrusion” of work from the body of the inmate to pad the prison budget.[129]

In the years examined (2014-2019), FPI reached a market share of greater than 10% in 10 industries: Modification of Prefabricated Buildings & Components (98% average over years examined); Retrofitting Services (75%); Toiletry Kitting Services (38%); Men’s Underwear & Nightwear (32%); Air Purification Equipment (21%); Cabinets, Lockers & Shelving (17%); Household Furnishings (16%); Tableware (12%); Standard Forms (11%); Clothing, Special Purpose (9%). (Figure 3) FPI market share tends to be focused in areas where labor value makes up a large portion of the product (services, modification, equipment, and furnishing). Further, the list includes printing of Standard Forms which can carry additional issues with toxicity for workers, consistent with expectations from the literature.[130] Tableware and the clothing categories appear to be the only ones where repatriation may play a role, but recent FPI reports show that repatriation accounts for only a slim minority (less than 1%) of FPI revenue, suggesting that the federal procurement market will remain the primary source of revenue for FPI.[131]

FPI’s most consistent market share dominance is in Modification of Prefabricated Buildings & Components, where all years examined showed more than 96% share of the federal procurement market. This may be due in large part to the nature of this industry. Because prefabricated buildings and components tend to be used in conjunction with complementary parts, past purchases may tend to generate or incentivize future purchases. Thus, those government agencies which are purchasing prefabricated parts may continue to source largely from FPI to maintain a certain consistency throughout their projects.

Retrofitting Services experienced the largest change in market share during the years examined. FPI points to the Department of Homeland Security’s purchase of these services from FPI, which has continued throughout the years studied.[132] This suggests that some federal procurement markets may be largely dominated by single agencies controlling large portions of market share. This is consistent with FPI’s own analysis of its reasoning for pursuing opportunities outside of federal procurement, though its non-federal market sales have been minimal.[133] It will be interesting to see if FPI maintains this market dominance as it has in the Modification of Prefabricated Buildings & Components category.

Discussion

If the prison system were required to maintain the additional cost of paying prison laborers the minimum wage cost of their labor, and the prison population was thus reduced according to our analysis to maintain costs, there would need to be a 30% reduction in prison populations. Further, the increased costs of prison maintenance and reduced profits in prison industry would reduce incentives towards prison expansions and new prison development. Prisons are not wholly isolated from economic forces, and their participation within the economy through prison labor remains a key locus through which to exert pressure on the prison system. Opportunities exist within and outside prison walls to leverage this economic position in the service of decarceration and prison reduction or abolition.

For prisoners, strikes and coordinated work refusals remain an integral part of collective power building within the prison environment. Due to the totalitarian nature of the prison environment, and prison management’s liberal use of solitary confinement, administrative transfers, and increased punishment for leaders in prison organization, and the vulnerability of prisoners to inducements to inform on these leaders, maintaining internal security measures and strict security culture can be vital to ensuring long-term viability of these collective movements. In the prison environment, where all social organization is necessarily constrained, this type of secrecy may be the norm, particularly in sites with increased managerial control such as high-security environments. The decentralized nature of anarchist organization within these environments provides a particular means by which to avoid the dangers of centrality in the totalitarian environment. Social organization within disparate autonomous groups may sacrifice some level of unity but can, through strong social solidarity and informal communication networks, establish a powerful means to react to situations within prisons or to resist specific retaliation from prison management.

While large-scale strikes and work stoppages are a powerful means of flexing prisoner power, individual resistance and friction against prison management can be an effective strategy as well, one that does not carry the heightened penalties of direct attacks against the prison profit system, such as striking, or the attendant risks from coordinated action with potential informers. Nevertheless, individual resistance actions can bear harsh consequences in instances where a prisoner’s resistance action falls far outside the norm for the environment, but, because prison management principles take into consideration the general norms around resistance behaviors, prisoner movements may build their strength by moving these norms towards cultures of resistance. Undoubtedly, small-scale resistance takes place constantly between prison management and prisoners, but a large impediment to cultures of resistance are the possibility of informants or strike-breakers (“scabs”), ever-strengthened by the desperation of the prison environment, and the ability of prison management to use transfers between prisons to break up resistance movements and bring in new prisoners who lack the social ties necessary to a strong resistance culture. In some instances, the presence of prison gangs and other self-organization may be a force supporting resistance culture, but these same forces have also been used for the policing of prisoners as well. The influence of the constrained economic environment will remain a pervasive influence on the ability of prison organizations (such as prison gangs) to sacrifice building effective resistance culture in exchange for maintaining profitability and control of necessary supply lines or information, but nonetheless, these organizations can be powerful forces for coordinated resistance when their goals are in line with widespread prison resistance.

Engendering a strong prison resistance culture within US prisons thus requires gaining some influence on the tendency for a prisoner to inform, which can be done by showing the power of resistance movements to accrue material gains for prisoners. Traditionally, these gains have been won through a combination of coordinated prison action (such as strikes in retaliation for prison management reprisals against specific inmates who are either well-respected or are representative of an underlying tension in the prison system) and work outside of prisons to spread news to outside agencies to exert pressure on the public face of the prison system and draw attention to the underlying conditions that produced the prisoner resistance. The power of prisons to erase these gains through coordinated transfers and administrative punishments, and the difficulty in maintaining public attention on issues taking place within prison walls, makes it difficult for prisoner resistance movements to retain much of their gains. In part, this is management strategy. If prisoners win gains in only one prison, transferring those prisoners out of that prison will lose them those gains, and new transfers into the prison may have no knowledge of the history of resistance that created those gains, nor the social ties necessary to take any personal risk in resisting any loss of those gains.

Prison resistance culture also requires that individual prisoners see their own gains as tied to the gains of prisoners as a class. The ways in which older prisoners mentor and guide new prisoners regarding methods of resistance can be a crucial part of this acculturation. Initiation rights and occult knowledge in prison gang culture likely form an important part of this “spiritual” aspect of prisoner resistance, enabling prisoners to identify with the organization itself and become willing to take on personal sacrifice in furtherance of the organization’s goals. In high-security environments where prisoner-prisoner interaction is minimal, the interaction that does happen, through passed notes, mail, non-verbal communication, and speaking in passing, may be the only opportunities to create social bonds. In these environments, the interaction of outside elements such as prisoner-support groups or lawyers can be integral to maintaining lines of communication. In prison groups where one or more prisoners has some access to members on the outside, these connections may be the only way to garner outside attention on prisoner grievances. Grieving, collectively and through prison social groups, can be a powerful motivator towards large-scale prisoner resistance. Due to the immense sacrifice that prisoners endure in retaliation for strikes and coordinated resistance, these actions tend to take place most successfully in response to individual grievances such as particularly harsh treatment of a prisoner. As prisoners share their grievances regarding this treatment, and others like it, resistance can spread and become widespread. Forming strong prison resistance cultures can help ensure prisoners have the power to take these actions while protecting each other and themselves from the worst reprisals and gain some concessions from prison management.

Prison labor regimes provide prisoners some degree of control over the prison system itself. Because prison functioning is so dependent on cooperation from prisoners through their labor, withholding this labor, or providing inadequate labor, can play a strong role in prison resistance. It is not economically feasible to maintain the prison system while replacing prison maintenance work with equivalent services purchased at market value. Isolated strikes or resistance can be thwarted by strategic transfers and other aggressive prison management techniques, but building prison resistance culture into the norms around prison labor can help bring avenues towards abolition. Prison management is highly focused on maintaining order within prisons, but its capabilities are necessarily limited by the economics of prison systems. Because prison systems are largely subsidized today by prison labor regimes, prison labor resistance is a key area for applying stress to the prison system and working towards abolition.

From an initial economic analysis, the prison industry system would appear to be a relatively insular economy. It is typified by products created for the federal procurement market, in factories managed by FPI, with the sole purpose of meeting those federal procurement needs. But there are several ways in which the prison industry system comes into contact with the larger market and, in doing so, becomes vulnerable to market and political pressures. Because the federal procurement market is not wholly isolated from private bidding, FPI must remain competitive within that market to gain federal sales. It further faces political pressures against obtaining large market share in any industry where significant profit potential exists within the free labor economy, directed by industry representatives on the FPI Board. Where prison industries take jobs away from free laborers, these laborers, particularly if they are party to a strong union, have the opportunity to build solidarity with prison laborers and encourage strike activity inside and outside prison walls.

Where this separation between the “outside” market and the “inside” reality of the totalitarian prison labor regime breaks down is in the prison maintenance labor system. These jobs tend to be the lowest paid and the least desirable. Prison maintenance jobs, however, are the primary duties required to keep the prison operating. Without prison maintenance jobs being completed, there would be no prison industries, and the prison system itself would collapse under the weight of its own internal costs. Because the overmanning of prison maintenance jobs is used as a prison management tool (prison labor for activity), taking control of their own time is a powerful way that prison maintenance workers can resist prison management. When a prison maintenance crew refuses to clean guards’ areas or perform other servile work, they challenge the prison system directly by challenging the relationship of their bodies to the existence of the prison.

Because prison work is an integral part of prison management systems, continuing the prison labor regime is a necessary function of the prison system. It cannot function with prisoners unable to work because there is not enough programming or prison personnel to manage the prison environment without the make-work of prison labor. Thus, prison labor resistance is not just an attack on the fiscal soundness of the prison, but also on the relationship of prisoners to prison management. The prisoner out of work is a threat to the prison system itself. Large-scale prison labor resistance, coupled with campaigns inside and outside prisons to inform solidarity actions such as boycotts and solidarity strikes of prison-labor industries, can deal such a blow to the prison system that decarceration becomes the only method for the prison to maintain itself as an institution.

The prison labor industry retains some isolation from free labor due to its concentration in the federal procurement market. Non-prisoner federal workers employed by agencies purchasing prison labor products may be another site of pressure for prison labor to target for solidarity actions. While these workers may be working directly for agencies which are most responsible for oppressing them, such as the Department of Justice or the Department of Homeland Security, the ability of federal employees is additionally constrained by bans on strikes by many public sector unions. While this constrains federal employees’ ability to strike openly, the protections inherent to the federal system provide a certain cover for actions such as selective strikes or refusals to perform certain work (such as refusals to obtain or sign for goods sourced from prison industries involved in labor disputes). Solidarity along these lines will likely come from appeals to the same labor concerns that lead Samuel Gompers to oppose state profiteering from prison labor.[134] Prison labor regimes degrade the labor market for free laborers and remove any respectability from employment relations.

Because prison industries largely only obtain a small portion of their revenue from the public market and from repatriation sales, the ability of the general public to effect change through boycott or other direct means is limited. While publicity campaigns have had success in preventing companies from sourcing goods through prison labor, pressure campaigns in the federal procurement market may need to operate on a different footing. Public interest work focused on the federal procurement market has made gains in the past, and targeting prison industry or prison labor procurement may be a potential area for future work.[135] Because of the concentration of the federal procurement market in prison industry, targeted campaigns against single agency procurers may have a strong effect on crippling the prison industry regime. Further, given FPI’s insistence that prison industries remain a profitable endeavor, bringing net income into the federal government remains a central focus of its marketing campaign. Reducing or eliminating this profitability would be a significant propaganda victory for prison labor abolitionists.

In the United States, prison labor’s exemption from federal labor protections significantly impairs prisoner-workers’ ability to organize, grieve, collectively bargain, require workplace safety inspections, obtain market wages, or to refuse work. These reduced protections provide significant savings to the prison labor regime in terms of prisoner-worker remuneration and overhead. These cost savings are not the reflection of an efficient labor market, but rather a wholly inefficient one. Because prison laborers are not free to withdraw their labor, or choose to do other labor (such as working for themselves or together with other prisoners), but are rather compelled to work under the current prison labor regime, the prison labor market exhibits monopsony conditions wherein the “cost savings” to the prison labor regime simply reflect a shifting of the costs of labor reproduction onto the worker and their dependents. This further echoes the AFL’s claims in the 1920s that prison labor was harmful to all labor because it degraded the dignity of work.[136] Involuntary labor, particularly at below market rates, does not allow the prisoner-worker to be an effective economic provider to dependents, and can often instead result in dependency as prisoners struggle to use their meager earnings to cover court fees, victim restitution, and the costs of their imprisonment. Bringing prison laborers out of the working underclass and allowing them to work on equal footing as free laborers can help offset the economic power relation of prisons to prisoners. By raising the costs of prison labor, prison work may become competitive with free labor. Or, at least the reduced differential between profits from prison workers and those from free workers may help reduce the transfer of free laborers’ jobs to prisoner-workers. One method of reducing this differential is to provide fair worker protections in prison labor. While the legislature has the ability to include prisoner-workers within the protections of existing federal labor legislation, the current classification of the prison-prisoner relationship as primarily a custodial relationship and not an employment relationship is the result of “judge-made law” and is subject to reinterpretation. Further, because the administration of prisons (within the strictures of existing law) is largely under the purview of the executive branch, the possibility of changing the administration of existing laws to provide certain protections is within the power of that branch as well. The unwillingness of the government to clearly define its policy regarding prison labor provides various possibilities for affecting change through pressure applied from prisoner actions in conjunction with pressure campaigns to focus blame for prison inequities and its threat to free laborers on particular bureaucrats, legislatures, and judges with the government authority to affect change in these areas.

Ultimately, actions relying on change from the government require a certain capitulation to the terms of incarceration. While prison labor actions and outside pressure are powerful tools for controlling the ability of the government to maintain the system without providing some concessions, the concessions it provides will necessarily be designed to maintain the status quo. Abolition is unlikely to come from decree, but these actions do have concrete effects, and governments exist in the real world where their power is less than unlimited. Non-abolitionist strategies, such as working for piecemeal gains in prison labor conditions or increases to prison labor remuneration do provide material benefits to individual prisoners. But by maintaining the prison labor regime intact, these strategies risk strengthening the overall position of the government within the reality of government responses to resistance. This is not a renunciation of those tactics which may result in better conditions for prisoner-workers. It is an affirmation that the locus of power is in the hands of workers and the public, not in the hands of government. Government responses necessarily take into consideration what is possible for the government to enact, and that is largely dependent on the willingness of workers and the public to resist government action. Within the context of prison labor, prison labor resistance, both within and outside prison walls, involves pressing this worker and public power on the state’s prison labor regime. The government may react to preserve itself through granting concessions, or through harsh reprisals, but both of these actions are responses to the real power that people have over governments. Economically pressuring the prison labor system by increasing the cost of labor or decreasing the revenue from sales of products or services may have a significant effect on the viability of prison labor systems, and therefore the prison system itself.

Because prison labor is necessary for the economical functioning of the prison system, making prison labor financially infeasible can be a significant force towards abolition of prison itself. The prison that is unable to garner labor power from its prisoners will not be able to maintain any sizable population without purchasing these goods and services off the free labor market. The economic environment of US prisons does not allow for this level of purchasing for any sustained period of time. Thus, to preserve itself, the prison system deprived of prison labor would need to resort to massive decarceration as a self-preservation mechanism. If this strategy were successful in saving the prison system from its own internal contradictions, the increased costs of maintaining the prison environment would likely cap future prison populations as well. Regardless, reducing the prison population is not the same as abolition. To move from reduced prison populations to total abolition requires a more fundamental reordering of the power relation between prisons and the public. Unless those not in prison take an active role in opposing the prison regime, prisons will continue to find new victims to fill prison ranks. Solidarity between prisoners and those outside prison walls allows prisoner resistance to make waves outside of prison walls and directly affect the lives of prison administrators, government officials, and capital interests. Further, because prisoners are economically constrained by the realities of the prison environment, having access to outside resources can greatly bolster prison resistance efforts. The emotional and psychological strength needed to resist in prison can be strengthened by solidarity from people outside of prison, and those outside prisons are often in a better position to follow up on prison grievances, complaints, and administrative processes and to monitor management reprisals for resistance.

Prison abolition is the most direct protection against the bastardization of labor that is prison labor. As long as prisoners are forced to work, and to do so for little pay with few safety protections, free labor will not be safe. The prison labor system is simply the totalitarian regime that capitalists look to as the ultimate employment relation. The worker is reduced to a commodity, and the surplus value is extruded from the worker, like a resource to be mined or harvested. Where prison industries exist, free laborers work under the threat of job loss to the prison next door, to workers with no choice. It is true that the prisoner-worker represents in a sense the ultimate boogey-man to labor. The prisoner-worker is a strike-breaker with no escape, no lines of communication, and few or no social ties with the free laborer. But this threat can be demystified. The prisoner-worker acting in solidarity with free workers undermines the entire prison system by their resistance. They ensure that the “natural resource” of labor-commodity cannot be extruded, and that the prison system cannot exercise full control over the bodies of prisoners (and those of the free laborers it works to impoverish). Resistance is the affirmation of the personhood of the prisoner and the worker, that capital will not recreate totalitarianism everywhere, and assures that the worker retains an autonomous self, rather than becoming a resource for capital’s exploitation.

Conclusion

Productive and reproductive labor in prison is not an entirely market function or an entirely non-market function. Prison managers, particularly under post-Fordist styles of budgetary conscious management, work to contain costs and squeeze surplus value from the available labor pool through all available means. Within the prison industry, this can mean removing safety protections, endangering workers, providing sparse training, and leaving workers completely exposed to fluctuations in labor demand. Within prison maintenance work, this often means the use of prison work as a substitute for programming such as classes or activities to occupy prisoners’ time or meet rehabilitative goals. Prisons, even when treated as such by their managers, are not solely profit centers. They are necessary components of the overall capitalist process by providing visible means of coercing the lowest classes of free workers through intimidation: “Lose your job and you might end up here!” Through their operation as worksites, prisons further degrade the protections of free workers by showing that a workplace can be operated without regard for the needs or desires of its workers.

Prison labor threatens the free labor market indirectly through its positionality as the workplace of the lowest underclass, but it also competes with the free labor market directly for production jobs and maintenance work. All prison work represents work that could be done by a free laborer, with adequate protections and for just compensation. When prison work is used as a management tool to keep prisoners busy, it takes the place of programming which could otherwise provide for the betterment of prisoners and their successful reintegration.

But prison work remains a significant opportunity for resistance against the prison regime. By resisting work in prisons, and by refusing to work with prison produced goods, people can directly oppose prison labor regimes. Because prisons require prison labor to operate, this resistance can directly threaten prison itself. Prison labor resistance deserves a central focus in prison abolition work, and people outside prison walls can work to make prison labor untenable as an economic system. Solidarity with prisoner-workers as workers helps maintain the strength of worker power and prevents the division of labor pools into subject classes for exploitation and manipulation. Significant avenues for reform within the prison system exist, but making prison labor uneconomical directly serves prison abolition. Prison labor resistance by prisoner-workers raises the cost of prison labor, and solidarity strikes and targeted work refusals (refusing to work with prison-made materials) decreases the revenues to prison industries. Coordinating in-prison actions with out-of-prison publicity and demands for proper inmate pay so that inmates can take care of their dependents and themselves and compete fairly with free laborers for prison work can make prison maintenance work unprofitable. The prison labor regime attempts to isolate itself from market forces and public pressure, but avenues for resistance focused on prison abolition can make the prison system itself unfeasible.

 

Figures

Figure 1: FPI Annual Financial Reports

Figure 1 was created from the Annual Financial Reports published by Federal Prison Industries. The segments Agribusiness, Electronics, Office Furniture, Recycling, and Services provided data for each year from 2015-2020. Fleet was not a recorded category in 2015 and 2016. The data for 2020 is included but FPI did note in their report a large drop in sales and earnings during the second half of 2020 which was attributed to the COVID-19 pandemic and its economic effects. This data is included for completeness, though it may point to an interesting consideration.

While prison factories did produce some protective personal equipment in response to the COVID-19 pandemic, prison factories may not be well suited to quickly setting up facilities to enter new industries or markets when sudden demand occurs. One factor noted is that prison laborers may not be well suited for employment due to lack of prior work experience or training and thus may require remedial training before being ready to suitably perform prison factory work, thus increasing the difficulty of setting up new prison industries in short order.[137]

 

Figure 2: Analysis of Estimated Value of Prison Labor

The 1993 GAO study provides some further insight into the work performed by maintenance workers performing prison upkeep. Of the approximately 80,000 inmates housed by the BOP at the time, BOP officials estimated 60,000 worked in prison upkeep, with an additional 15,300 working in prison industries.[138] Using this data we can see that the proportion of inmates which are able to avoid work assignments due to disability or age is quite minimal, with the vast majority of work assignments being in prison maintenance. In an attempt to determine the present-day value of prison maintenance work by inmate-workers, we will assume these proportions of non-workers to have remained relatively stable through time, and apply this proportion to the 2019 federal prisoner population.

In 2019, the total federal inmate population was reported at 179,898 prisoners. If we assume a similar portion of work assignments to the 1993 GAO study, we would expect to see an estimated 134,923 inmate workers in prison upkeep, and 34,405 workers in prison industries, with the rest non-working. Because we know UNICOR reported far fewer worker-inmates, at only 17,505, we can deduce that there has been a shift in the proportion of work assignments since the 1993 study. Assuming total inmate-employment has remained at a similar level, we would expect that currently 10,569 workers are non-working. Deducting the 17,505 known FPI worker-inmates from the total federal prison population would leave about 151,824 inmates working in prison upkeep and maintenance. Expecting that each of these inmate-workers are assigned to 40-hour workweeks during the course of the year to meet the BOP requirement of 100% inmate employment, this amounts to 315 million labor hours, valued at $2.289 billion at the federal minimum wage.

 

Figure 3: Chart of FPI Market Share in Significant Industries [139], [140], [141]

Figure 3 shows market share information from years 2014-2019 provided by FPI showing only those markets which were determined to be significant industries. The criteria used to determine significant industries was any market in which FPI reached a market share of more than 10% for any of the years covered. The market share data is total FPI sales in that category as a percentage of the total federal procurement market for that category. The column “Std Dev” shows the standard deviation of the market share value for the years covered. The column “Mean” shows the average of the market share value for the years covered.

 

Figure 4: Line Graph of FPI Market Share in Significant Industries

Figure 4 is a line graph showing the market share data for the covered years for each market in Figure 3. The charge of Federal Prison Industries includes a “sometimes contradictory” requirement to employ inmates while also ensuring that “no single private industry shall be forced to bear an undue burden of competition from the products of the prison workshops.”[142],[143] This regulatory charge places a burden on prison industries that takes into account the political and economic pressures of outside industry on the market for Federal Prison Industries. Strangely, while one might expect this charge to result in FPI operating in a slew of industries with very low market share, the reality appears to be that FPI concentrates a large degree of its work in certain small industries specialized in federal procurement. While these fields may be somewhat insulated from claims of unfair competition (generally because they are not profitable for domestic producers and only cater to government markets), FPI maintains significant market share in these industries. In some cases, prison industries’ large market share has led to allegations that FPI is skirting public standards for workplace safety or environmental hazards that lowers the real costs of doing business by offsetting these damages onto the bodies of its prison laborers.[144]

 

Endnotes

[1] Ill.Rev.Stat. ch. 38, p 1003-12-1 (1991)

[2] Daniel Lee Vanskike, Plaintiff-appellant, v. Howard A. Peters, III, 974 F.2d 806 (7th Cir. 1992)

[3] In Vanskike, the Seventh Circuit points to the Ashurst-Sumners Act, 18 U.S.C. §§ 1761-62 as one such regulation, which penalized the knowing transport of prisoner-made goods, but the Prison Industry Enhancement Certification Program (PIECP) passed by Congress in 1979 exempts certified state and local corrections agencies from the Ashurst-Sumners penalties. The PIECP (authorized under the Justice System Improvement Act of 1979 PL 96-157, § 827) provides that prison industries must consult with labor groups and assess market impact and economic displacement. Today, this provision is met in the federal system by Federal Prison Industry’s single Board position reserved for a labor representative and its market share disclosures.

[4] (Vanskike v. Peters, 1992)

[5]  Noah D. Zatz, Working at the Boundaries of Markets: Prison Labor and the Economic Dimension of Employment Relationships, 61 Vanderbilt Law Review 857 (2008), 862. Available at: https://scholarship.law.vanderbilt.edu/vlr/vol61/iss3/3.

[6] Constitutionally Unprotected: Prison Slavery, Felon Disenfranchisement, and the Criminal Exception to Citizenship Rights, 374.

[7] UNICOR/Federal Prison Industries, Inc. (n.d). Bringing Jobs Home: Investing in America. UNICOR Print Plant.

[8] Dalla Costa, M. (1972). Las mujeres y la subversión de la comunidad. El poder de la mujer y la subversión de la comunidad, 22-65.

[9] Ehrenreich, B. (2010). Nickel and dimed: On (not) getting by in America. Metropolitan Books.

[10]  Federici, S. (2004). Caliban and the Witch. Autonomedia.

[11] WEISS, R. P. (2001). “REPATRIATING” LOW-WAGE WORK: THE POLITICAL ECONOMY OF PRISON LABOR REPRIVATIZATION IN THE POSTINDUSTRIAL UNITED STATES*. Criminology, 39(2), 253–292. doi:10.1111/j.1745-9125.2001.tb00923.x

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[13] Polanyi, K., & MacIver, R. M. (1944). The Great Transformation. (pp. 60) Boston: Beacon Press.

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[20] (Oilman, 1997), 5.

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[22] Harris, L. (2003). Trading and exchanges: Market microstructure for practitioners. OUP USA.

[23] Carson, K. A. (2009). Intellectual property: A libertarian critique. Center for a Stateless Society, (2), 9-14.

[24] (Polanyi & MacIver, 1944), 73-80.

[25] Paton, J. (2010). Labour as a (Fictitious) Commodity: Polanyi and the Capitalist “Market Economy.” The Economic and Labour Relations Review, 21(1), 77–87. doi:10.1177/103530461002100107

[26] Braudel, F. (1992). Civilization and capitalism, 15th-18th century, vol. II: The wheels of commerce (Vol. 2). (pp. 223-230). Univ of California Press.

[27] Arvidsson, A. (2020). Capitalism and the Commons. Theory, Culture & Society37(2), 3-30.

[28] Burchell, G., Davidson, A., & Foucault, M. (2008). The birth of biopolitics: Lectures at the Collège de France, 1978–1979. New York, NY: Springer.

[29] Danaher, G., Schirato, T., & Webb, J. (2000). Understanding Foucault. (pp. 128). Sage.

[30] Long, R. T. (2012). Left-libertarianism, market anarchism, class conflict and historical theories of distributive justice. Griffith Law Review21(2), 413-431, 423.

[31] Benkler, Y. (2013). Practical anarchism: Peer mutualism, market power, and the fallible state. Politics & Society41(2), 213-251, 217.

[32] (Benkler, 2013), 241-247.

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[46] Deloitte and Touche (1991) Independent Market Study of UNICOR, Federal Prisons Industries, Inc., Report to Congress on Study Findings and Recommendations. Washington, DC.

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[48] Federal Prison Industries, Inc. (2020). Fiscal Year 2020 Annual Management Report. Annual Report, U.S. Department of Justice, Washington, D.C., 2.

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[56] WEISS, R.P. (2001), 24.

[57] Johnson, E. H., & Johnson, E. H. (1996). Japanese corrections: Managing convicted offenders in an orderly society. SIU Press.

[58] Bair, A. (2007). Prison labor in the United States: An economic analysis. (pp. 84). Routledge.

[59] Government Accountability Office. (1993). Testimony Before the Committee on Labor and Human Resources, United States Senate. Prisoner Labor Perspectives on Paying the Federal Minimum Wage. (GAO Publication GAO/T-GGD-94-8). Washington, D.C.: U.S. Government Printing Office, 7.

[60] U.N. Department of Economic and Social Affairs. 1955. Prison Labour. New York: United Nations.

[61] Hawkins, G. (1983). Prison Labor and Prison Industries. Crime and Justice, 5, 85–127, 100-103. doi:10.1086/449094

[62] Burton-Rose, Daniel, Dan Pens, and Paul Wright. 1998. The Celling of America. Monroe, ME: Common Courage Press.

[63] James, N. (2016). Federal Prison Industries: Background, Debate, Legislative History, and Policy Options (CRS Report No. RL32380). Retrieved from Congressional Research Service website: https://crsreports.congress.gov/product/pdf/RL/RL32380

[64] Robert L. Hale, Coercion and Distribution in a Supposedly Non-Coercive State, 38 POL. SCI. Q. 470 (1923)

[65] Shapiro, K. A. (1998). A new South rebellion: the battle against convict labor in the Tennessee coalfields, 1871-1896. (pp. 1-14). Univ of North Carolina Press.

[66] Barlow, D. E., Barlow, M. H., & Johnson, W. W. (1996). The political economy of criminal justice policy: A time-series analysis of economic conditions, crime, and federal criminal justice legislation, 1948–1987. Justice Quarterly, 13(2), 223–241. doi:10.1080/07418829600092921

[67] Grogger, J. (1995). The effect of arrests on the employment and earnings of young men. The Quarterly Journal of Economics110(1), 51-71.

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[73] (Bair, 2007). 68-86.

[74] Prison Blues. (n.d.). About Us. Retrieved from Correction Connection Prison Blues Retail Center: https://www.prisonblues.net/about

[75] (Bair, 2007), 91.

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[79] (Archibong & Obikili, 2020), 6-8.

[80] Blackmon, D. (2008) Slavery by Another Name: The Re-Enslavement of Black Americans from the Civil War to World War II. (pp. 64). New York: Anchor Books.

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[82] Sullivan, L. (2010). Prison economics help drive Ariz. immigration law. National Public Radio28, 11-182.

[83] (Archibong & Obikili, 2020), 32-33.

[84] (Archibong & Obikili, 2020), 34-35.

[85]  Coleman v. Brown, 952 F. Supp. 2d 901 (E.D. Cal. and N.D. Cal. 2013)

[86] LeBaron, G. (2011). Neoliberalism and the governance of unfree labor: A feminist political economy account (Doctoral dissertation, University of York), 20.

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[89] (Lebaron, 2011), 51-53.

[90] (Lebaron, 2011), 159-162.

[91] Jackson, A. S., Shuman, A., & Dayaneni, G. (2006). Toxic Sweatshops: How UNICOR Prison Recycling Harms Workers, Communities, the Environment and the Recycling Industry, prepared by Center for Environmental Health, Prison Activist Resource Center. Silicon Valley Toxics Coalition & Computer TakeBack Campaign.

[92] (Lebaron, 2011), 172.

[93] Jackson, H. T. (1927). Prison labor. Am. Inst. Crim. L. & Criminology18, 218.

[94] John Rogers Commons, and Associates, History of Labor in the United States, New York, Macmillan, 1921, Vol. 1, 347.

[95] (Jackson, 1927), 247.

[96] American Federation of Labor History, Encyclopedia Reference Book, American Federation of Labor, Washington, D. C. (pp. 185-188). 1921.

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[98] Proceedings of the Academy of Political Science in the City of New York, Vol. 4, No. 2, Good Roads and Convict Labor (Jan., 1914), 91.

[99] Ling, R. (2020, May 24). Scarcity and Abundance Under Anarchism. Center for a Stateless Society.

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[104] Gilmore, R. W. 2007. Golden gulag: Prisons, surplus, crisis and opposition in globalizing California. Berkeley: University of California Press.

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[108] LeBaron, G. (2012). RETHINKING PRISON LABOR: SOCIAL DISCIPLINE AND THE STATE IN HISTORICAL PERSPECTIVE. WorkingUSA, 15(3), 327–351, 346. doi:10.1111/j.1743-4580.2012.00397.x

[109] Barlow, D. E., Barlow, M. H., & Johnson, W. W. (1996). The political economy of criminal justice policy: A time-series analysis of economic conditions, crime, and federal criminal justice legislation, 1948–1987. Justice Quarterly, 13(2), 223–241, 226. doi:10.1080/07418829600092921

[110] (Lebaron, 2011), 298.

[111] Carson, E. A. (2020). Prisoners in 2019. (NCJ 255115), 4. Retrieved from https://bjs.ojp.gov/content/pub/pdf/p19.pdf.

[112] Federal Prison Industries, Inc. (2019). Fiscal Year 2019 Annual Management Report. Annual Report, U.S. Department of Justice, Washington, D.C., 10.

[113] (Federal Prison Industries, Inc, 2019), 16.

[114] Washington State Jail Industries Board. (2004). 2004 Offender Work Report: Offenders Working in Jails and for Communities. Jail Industries Board, Lacey, WA., 1.

[115] (Washington State Jail Industries Board, 2004), 7.

[116] (Government Accountability Office, 1993), 2.

[117] (Government Accountability Office, 1993), 6.

[118] (Government Accountability Office, 1993), 8.

[119] Bureau of Prisons. (2020). FY 2020 Budget Request At A Glance. (pp. 1). Washington, D.C.: Bureau of Prisons.

[120] See Lofstrom, M., & Martin, B. (2015). Public safety realignment: Impacts so far. Public Policy Institute of California. for an analysis of California’s “realignment” after court-ordered a reduction of prison populations in response to overcrowding.
(See also Miranda, M. P., Costa-Lopes, R., Freitas, G., & Carvalho, C. L. (2021). Early release from prison in time of COVID-19: Determinants of unfavourable decisions towards Black prisoners. PloS one16(5), e0252319 for an analysis of prison release programs in response to the effects of Covid-19 in prison populations.)

[121] (Federal Prison Industries, Inc., 2019), 29

[122] Federal Prison System (BOP). (2021). FY 2021 Budget Request At A Glance. Washington, D.C.: Bureau of Prisons.

[123] Bureau of Prisons. (2021). [Statistical data on inmate population]. Past Inmate Population Totals. Retrieved August 3, 2021 from https://www.bop.gov/about/statistics/population_statistics.jsp

[124] Federal Prison System. (2012). Per Capita Costs FY 2012. Washington, D.C.: Bureau of Prisons.

[125]  (Vanskike v. Peters, 1992)

[126] Elson, Diane. 1999. “Labor Markets as Gendered Institutions.” World Development 27 (3): 611–27.

[127] (Government Accountability Office, 1993), 7.

[128] Griffith, D., Preibisch, K., & Contreras, R. (2018). The value of reproductive labor. American Anthropologist120(2), 224-236, 230.

[129] WEISS, R. P. (2001).

[130] (Jackson, Shuman, & Dayaneni, 2006)

[131] Federal Prison Industries. (2021). SECTION I – FY 2020 FPI SALES BY 4-DIGIT FSC CODE AND CUSTOMER. Washington, D.C.: U.S. Department of Justice.

[132] Federal Prison Industries. (2018). Fiscal Year 2017 Market Share Report. US Department of Justice. Washington, D.C.: Federal Prison Industries.

[133] (Federal Prison Industries, Inc, 2019). 5.

[134] (American Federation of Labor, 1921)

[135] Nader, R. (2014). Unstoppable: The Emerging Left-Right Alliance to Dismantle the Corporate State. Bold Type Books.

[136] (American Federation of Labor, 1921)

[137] Rampey, B.D., Keiper, S., Mohadjer, L., Krenzke, T., Li, J., Thornton, N., and Hogan, J. (2016). Highlights from the U.S. PIAAC Survey of Incarcerated Adults: Their Skills, Work Experience, Education, and Training: Program for the International Assessment of Adult Competencies: 2014 (NCES 2016-040). U.S. Department of Education. Washington, DC: National Center for Education Statistics, 6. Retrieved May 28, 2021 from: http://nces.ed.gov/pubsearch.

[138] (Government Accountability Office, 1993), 19-20.

[139] Federal Prison Industries. (2020). Fiscal Year 2019 Market Share Report. U.S. Department of Justice. Washington, D.C.: Federal Prison Industries.

[140] Federal Prison Industries. (2017). Fiscal Year 2016 Market Share Report. U.S. Department of Justice. Washington, D.C.: Federal Prison Industries.

[141] Federal Prison Industries. (2016). Fiscal Year 2015 Market Share Report. U.S. Department of Justice. Washington, D.C.: Federal Prison Industries.

[142] Act of June 23, 1934, 18 U.S.C. §§ 744i-n (1934).

[143] (Pierson, Price, & Coleman, 2014), 21.

[144] Grossman, E. (2005) “Toxic Recycling.” The Nation. November 21, 2005.

 

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