This communique was originally published by Enlace Zapatista.

To To the People of Mexico,
To the Peoples of the World,
To the Media,
To the National and International Sixth,

We send our urgent word to the world from the Constitutive Assembly for the Indigenous Governing Council, where we met as peoples, communities, nations, and tribes of the National Indigenous Congress: Apache, Amuzgo, Chatino, Chichimeca, Chinanteco, Chol, Chontal of Oaxaca, Chontal of Tabasco, Coca, Cuicateco, Mestizo, Hñähñü, Ñathö, Ñuhhü, Ikoots, Kumiai, Lakota, Mam, Matlazinca, Maya, Mayo, Mazahua, Mazateco, Me`phaa, Mixe, Mixe-Popoluca, Mixteco, Mochó, Nahua or Mexicano, Nayeri, Popoluca, Purépecha, Q´anjob´al, Rarámuri, Tének, Tepehua, Tlahuica, Tohono Odham, Tojolabal, Totonaco, Triqui, Tseltal, Tsotsil, Wixárika, Xi´iuy, Yaqui, Binniza, Zoque, Akimel O´otham, and Comkaac.

THE WAR THAT WE LIVE AND CONFRONT

We find ourselves in a very serious moment of violence, fear, mourning, and rage due to the intensification of the capitalist war against everyone, everywhere throughout the national territory. We see the murder of women for being women, of children for being children, of whole peoples for being peoples.

The political class has dedicated itself to turning the State into a corporation that sells off the land of the originary peoples, campesinos, and city dwellers, that sells people as if they were just another commodity to kill and bury like raw material for the drug cartels, that sells people to capitalist businesses that exploit them until they are sick or dead, or that sells them off in parts to the illegal organ market.

Then there is the pain of the families of the disappeared and their decision to find their loved ones despite the fact that the government is determined for them not to, because there they will also find the rot that rules this country.

This is the destiny that those above have built for us, bent on the destruction of the social fabric—what allows us to recognize ourselves as peoples, nations, tribes, barrios, neighborhoods, and families—in order to keep us isolated and alone in our desolation as they consolidate the appropriation of entire territories in the mountains, valleys, coasts, and cities.

This is the destruction that we have not only denounced but confronted for the past 20 years and which in a large part of the country is evolving into open war carried out by criminal corporations which act in shameless complicity with all branches of the bad government and with all of the political parties and institutions. Together they constitute the power of above and provoke revulsion in millions of Mexicans in the countryside and the city.

In the midst of this revulsion they continue to tell us to vote for them, to believe in the power from above, to let them continue to design and impose our destiny.

On that path we see only an expanding war, a horizon of death and destruction for our lands, our families, and our lives, and the absolute certainty that this will only get worse—much worse—for everyone.

OUR WAGER

We reiterate that only through resistance and rebellion have we found possible paths by which we can continue to live and through which we find not only a way to survive the war of money against humanity and against our Mother Earth, but also the path to our rebirth along with that of every seed we sow and every dream and every hope that now materializes across large regions in autonomous forms of security, communication, and self-government for the protection and defense of our territories. In this regard there is no other path than the one walked below. Above we have no path; that path is theirs and we are mere obstacles.

These sole alternative paths, born in the struggle of our peoples, are found in the indigenous geographies throughout all of our Mexico and which together make up the National Indigenous Congress. We have decided not to wait for the inevitable disaster brought by the capitalist hitmen that govern us, but to go on the offensive and convert our hope into an Indigenous Governing Council for Mexico which stakes its claim on life from below and to the anticapitalist left, which is secular, and which responds to the seven principles of Rule by Obeying as our moral pledge.

No demand of our peoples, no determination and exercise of autonomy, no hope made into reality has ever corresponded to the electoral ways and times that the powerful call “democracy”. Given that, we intend not only to wrest back from them our destiny which they have stolen and spoiled, but also to dismantle the rotten power that is killing our peoples and our mother earth. For that task, the only cracks we have found that have liberated consciences and territories, giving comfort and hope, are resistance and rebellion.

By agreement of this constitutive assembly of the Indigenous Governing Council [CIG when abbreviated in Spanish], we have decided to name as spokesperson our compañera María de Jesús Patricio Martínez of the Nahuatl people, whose name we will seek to place on the electoral ballot for the Mexican presidency in 2018 and who will be the carrier of the word of the peoples who make up the CIG, which in turn is highly representative of the indigenous geography of our country.

So then, we do not seek to administer power; we want to dismantle it from within the cracks from which we know we are able.

OUR CALL

We trust in the dignity and honesty of those who struggle: teachers, students, campesinos, workers, and day laborers, and we want to deepen the cracks that each of them has forged, dismantling power from above from the smallest level to the largest. We want to make so many cracks that they become our honest and anticapitalist government.

We call on the thousands of Mexicans who have stopped counting their dead and disappeared and who, with grief and suffering, have raised their fists and risked their own lives to charge forward without fear of the size of the enemy, and have seen that there are indeed paths but that they have been hidden by corruption, repression, disrespect, and exploitation.

We call on those who believe in themselves, who believe in the compañero at their side, who believe in their history and their future: we call on them to not be afraid to do something new, as this is the only path that gives us certainty in the steps we take.

Our call is to organize ourselves in every corner of the country, to gather the necessary elements for the Indigenous Governing Council and our spokeswoman to be registered as an independent candidate for the presidency of this country and, yes, to crash the party of those above which is based on our death and make it our own, based on dignity, organization, and the construction of a new country and a new world.

We convoke all sectors of society to be attentive to the steps decided and defined by the Indigenous Governing Council, through our spokeswoman, to not give in, to not sell out, and to neither stray nor tire from the task of carving the arrow that will carry the offensive of all of the indigenous and non-indigenous peoples, organized or not, straight toward the true enemy.

From CIDECI-UNITIERRA, San Cristóbal de las Casas, Chiapas

May 28, 2017

For the Full Reconstitution of Our Peoples

Never Again a Mexico Without Us

National Indigenous Congress

Zapatista Army for National Liberation

Originally Published by Society and Space.

 

Introduction: the walking dead

As daylight broke across the Southeastern Mexican state of Chiapas on 21 December 2012, news cameras fixated on the throngs of tourists that had overtaken the state to witness the ‘end of the world’ purportedly predicted by the ancient Maya. Yet in the cities of Altamirano, Palenque, Las Margaritas, Ocosingo, and San Cristóbal de las Casas reports began to emerge of unusual activity: groups of indigenous people constructing makeshift wood stages atop the back of pickup trucks. Hours later 45 000 masked members of the Zapatista Army of National Liberation (EZLN), all of them Chol, Tzeltal, Mam, Tojolobal, Zoque, and Tzotzil Mayan indigenous peoples, descended on these city centers in perfectly ordered columns. Bystanders stood incredulously in front of the improvised stages waiting for the masked Mayans to make a statement of some sort, but the Zapatistas marched by the thousands across the stages in chilling silence with their left fists in the air. In a matter of hours, the Zapatista contingent had left the city centers in the same silence and with the same much-commented-upon discipline with which they had arrived, leaving many wondering what this—the largest march in the history of Chiapas and the largest mobilization of Zapatistas ever seen—was all about. Late that evening, an equally cryptic five-line message appeared on the EZLN’s website. Signed by Subcomandante Insurgente Marcos for the General Command of the EZLN, it read:

“ To Whom It May Concern: Did you hear that?

That is the sound of your world crumbling.

That is the sound of our world resurging.

The day that was day was night.

And night shall be the day that will be day” (EZLN, 2012a, my translation).

In a communiqué a few days later, the Zapatistas would further aid us in unraveling the mystery surrounding their actions of 21 December 2012, stating that what others had mistaken for prophecy (that is, ‘the end of the world’), they had set out to make promise (that is, ending this world) (EZLN, 2012b).

Amazingly, just months before their massive ‘End of the World’march, the EZLN had been declared all but dead by a number of sectors of Mexican society. In this paper I will attempt to fill a lacuna in Anglophone academic discourse by offering a comprehensive analysis of the events surrounding both the ‘death’ and ‘resurgence’ of the EZLN. The paper is divided into two major sections. The first, titled “The death of the EZLN? Or the death of Mexico?” begins with an examination of the way in which, after an explicitly ‘anticapitalist’ reorientation of its political strategy in the early to mid-2000s, the EZLN became radically isolated from the ‘progressive’ and institutional left in Mexican society and was effectively declared dead by the Mexican government. In order to understand the epochal societal shifts that made the EZLN’s strategic reorientation necessary, I examine the contemporary decomposition of Mexico that began with the evisceration of communal land tenure and Article 27 of the Mexican constitution, opening it to the destructive dynamics of neoliberal reterritorialization. Having laid out the end of the social contract that had made ‘the people of Mexico’ a reality, I end this first section by outlining the contemporary growth of legal exceptionality in Mexico and of political rule through the terror that now engulfs the country with the full complicity of the entire Mexican political class. In the second major section of this paper, “Life after death: how the EZLN proposes to build postcapitalism”, I develop three major points through a close reading of Zapatista texts and a firsthand account of contemporary Zapatista political institutions. First, I show that the EZLN, through a systematic analysis of the structural crisis of capitalism, both foresaw and explained the situation that now grips Mexico and increasingly, according to the Zapatistas, the rest of the world. Second, I analyze the way that the EZLN, by adding new dimensions to the ‘geometry’ of political struggle, is able to conceptualize a ‘world’ in the here and now beyond that of neoliberal capitalism, potentially freeing political thought and action far beyond Chiapas from the mutually reinforcing dead ends of either reviving neoliberal capitalism or falling into apocalyptic despair. Finally, through a brief personal narrative of my own experience in 2013 as a student of what the Zapatistas termed their ‘Little School’, I examine the ways in which the Zapatistas’ political strategy, based on the construction of alternative institutionality, has been intimately tied   to the practices of building what they call ‘another geography’. This construction of new nonseparatist territorial practices has today been taken up by other organizations across Mexico and increasingly overlaps and contradicts the territories of neoliberal calculation and destruction. I argue that these Zapatista ‘other geographies’ might serve as concrete examples of a viable anticapitalist spatial strategy and therefore must be taken far more seriously than they have been by the left generally and critical geography more specifically.

Section I: the death of the EZLN? Or the death of Mexico?

A Chronicle of a death foretold

The EZLN is today still most widely known for its 1 January 1994 uprising against the Mexican government. Those twelve days of armed action turned out to be one of the first volleys in what would become a generalized region-wide wave of resistance against the ever-deepening consolidation of an incredibly unstable and brutal neoliberal project in Latin America (Reyes, 2012). The EZLN’s uprising soon gave way to negotiations with the Mexican government and the then ruling Institutional Revolutionary Party (PRI)—negotiations that from the very beginning centered on the EZLN’s demand for the reintroduction of the de jure protection of collective land tenure that had been eviscerated as a condition of Mexico’s entry into the North American Free Trade Agreement (NAFTA). Through these negotiations the EZLN’s struggle became a central rallying point for a wide panoply of opponents of neoliberal ‘reform’ in Mexico, from radical unions to debtors’ organizations, from indigenous and peasant organizations to the progressive elements of Mexico’s ‘left of center’ Democratic Revolutionary Party (PRD).

In order to achieve this, the Zapatistas chose to develop (at least publicly) a discursive strategy centered on the voice andimage of Subcomandante Insurgente Marcos. In formulations that suggestively parallel Ernesto Laclau’s (1996) analysis regarding the political centrality of the “empty signifier”, the Zapatistas describe their discursive strategy as an attempt       to construct the figure of ‘Marcos’ as a placeholder for the desires of the widest swath of Mexican society possible. As the EZLN notes, at that time there was a ‘Marcos’ for every occasion and every political persuasion (EZLN, 2014a). Mexican society took up this figure as their own, as could be evidenced by the highly popular refrain of “Todos somos Marcos”. This was a phrase that had the virtue of illustrating precisely the political potential of the empty signifier, in that in Spanish it simultaneously denotes this figure’s power to unite (“We are all Marcos”) and premises that space of unity on radical social dispersal (“Marcos is all of us”). The Zapatistas hoped, then, that through this empty signifier an extremely fragmented Mexican ‘civil society’ might unite against the common neoliberal enemy embodied by   the PRI. The figure of ‘Marcos’ was thus the placeholder for the ‘counter-hegemony of the diverse’ (page 402) that would seek not so much to impose ‘a revolution’ as to coordinate the forces inside and outside of the state in order to build a space of egalitarian articulation (Rabasa, 1997). This would be a ‘radical democracy’ (page 418) where the direction and purpose of that future revolution might be disputed by Mexican ‘civil society’ (Rabasa, 1997). Importantly, through this discursive strategy, the EZLN’s influence at the time was such that, as the Mexican analyst Luis Hernández Navarro (2013) reminds us, its uprising and subsequent opposition was the single largest (but not the only) reason for the eventual fall of the PRI’s seventy-year dictatorship.

Salinas de Gortari and his PRI successors, for their part, eschewed serious negotiation with the EZLN and sought instead to isolate the EZLN through a counterinsurgency plan detailed in the Mexican Secretary of Defense’s Plan de Campaña Chiapas 94 that included the formation of paramilitary organizations in Zapatista-influenced regions, as well as the targeted use of government subsidies to divide Zapatista communities.(1)

In 2001, with the PRI out of presidential office for the first time in seventy years, the Zapatistas took their initiative for Constitutional Reforms on Indigenous Rights and Culture across Mexico in what they termed ‘The march of the color of the earth’. Millions of Mexicans, with representatives from fifty-six of Mexico’s indigenous peoples and more than a few internationals, came out in an overwhelming show of support for this new initiative. The march culminated on 11 March 2001, with over a million Zapatista supporters filling Mexico City’s enormous Zócalo. The magnitude of support for the event generated widespread expectation that at least some versions of the Zapatistas’ proposed reforms would be approved by the Mexican legislature and signed by then President Vicente Fox. Despite widespread support for their initiative, the Zapatistas’ efforts at constitutional reform met with utter failure as all three major political parties in the Mexican senate—the right-wing National Action Party (PAN), the center-right PRI, and, most surprisingly, the institutional ‘left’ represented by the PRD—joined together to oppose the EZLN’s constitutional reforms. Thus, after years of (at least outwardly) crafting a national counterhegemonic project, what had been the Zapatistas’ discursive strategy up until that point reached an obvious dead end. Many analysts believed at the time that the EZLN would simply return to Chiapas and limit its activities to its communities of influence while leaving questions of national political power to others. More specifically, much of the ‘progressive’ left in Mexico imagined that the EZLN would support the growing strength of the electoral left embodied in the PRD—a party that many in Mexico imagined would come to power in direct parallel to the rise of counterhegemonic ‘progressive governments’ throughout the rest of Latin America. Much to their dismay, the EZLN instead released the Sixth Declaration of the Lacandón Jungle on 25 June 2005, explicitly severing all ties to the entire Mexican political class. Most surprisingly, it definitively and harshly distanced itself from the presidential campaign of the PRD’s Andrés Manuel López Obrador (AMLO), noting that it could not and would not partake in the ‘change’ that the electoral left imagined he embodied. The EZLN reasoned that the PRD had explicitly worked to defeat the Zapatistas’ initiative on constitutional reforms, that PRD officials (the great majority of them ex-PRI operatives) had partaken in counterinsurgent actions against the Zapatistas, and most importantly, that the PRD and AMLO had explicitly made their peace with the international neoliberal order (EZLN, 2005a). AMLO had praised the PAN’s Vicente Fox for having achieved what he termed ‘macroeconomic equilibrium’ (specifically referring to the neoliberal axioms of reduced deficit spending and low inflation) for Mexico. AMLO vowed to maintain that ‘equilibrium’ and asserted that “State action does not suffocate the [private] initiative of civil society” (Petrich, 2011). Thanks to documents obtained by Wikileaks, we know such statements had their desired effect, if only with the US embassy in Mexico. In an aptly titled cable, “AMLO: Apocalypse Not”, US ambassador Tony Garza concluded that AMLO was “putting the correct pieces into place” and that among its proposed cabinet members, “none of them are radicals.” In fact, subsequent US embassy cables go on to speculate that much of AMLO’s ‘populism’ was simply ‘campaign rhetoric’, and that when faced with proposals emanating from within left sectors of Mexico’s political class, the embassy reassured Washington, “We don’t think AMLO will support these more radical ideas” (Petrich, 2011, page 2).

Yet the Zapatistas did not read the PRD’s political betrayal as an attack solely on them, nor as the result of the personal failings of AMLO. As would later become evident, they saw their predicament as a clear sign of the arrival of a new objective political situation in Mexico as a whole. On the basis of what they had learned over previous years, they stated, “we rose up against a national power only to realize that that power no longer exists … what exists is a global power that produces uneven dominations in different locations, what we are up against is finance capital and speculation” (Zapatista 1999). This realization, then, required a new strategic outlook for Zapatismo, one whose tone was captured by Subcomandante Marcos when he stated, “we no longer make the distinctions we once made [among the Mexican political class], between those who are bad and those who are better. No, they are all the same” (Castellanos, 2008, page 54).

As a direct contestation to the political class, the Zapatistas set out in 2006 on what they called ‘the other campaign’. This was neither an initiative for any of the existing presidential candidates nor a call for abstention. Rather, it was a campaign to highlight the need to build an explicitly anticapitalist organization across Mexico that would in effect create what they called ‘another politics’ and thus act as a counterforce to the alliance of the political class and capitalism. The Zapatistas predicted that many of their former supporters would quickly turn on them and staunchly defend the presidential candidacy of AMLO and electoralism more generally. In fact, they were so certain of this outcome that they wrote a preemptive ‘(non)farewell’ letter addressed to ‘civil society’ attempting to explain their position and, in a sense, publicly foretelling their impending death (EZLN, 2005b). Their intuition proved correct: Mexico’s institutional left was flabbergasted, and reactions to the EZLN’s new initiatives were swift and often vicious. The isolation of the EZLN from the institutional left would only become more severe when, after what was almost certainly electoral fraud during the 2006 presidential election (Díaz-Polanco, 2012)—the mechanics of which were detailed and roundly denounced by Subcomandante Marcos live on radio the day after the election(2)—some on the electoral left went so far as to tie the EZLN’s critique to AMLO defeat (Rodriguez Araujo, 2006). Subsequently, coverage of the EZLN and EZLN communiqués all but disappeared from Mexico’s ‘progressive’ press. From that point on, it was not uncommon to encounter among the institutional left and its progressive allies (especially in Mexico City), the idea that “the EZLN no longer exist[ed].”(3)

Upon assuming the presidency in December of 2006, Felipe Calderón of the right-wing PAN quickly seized upon the EZLN’s political isolation. Calderón designated a long-time PAN operative, the nonindigenous Luis H Álvarez, as Director of the Office of Indigenous Development. Álvarez by his own account spent much of his initial years in this post trying to mount what he termed a ‘peaceful’ counterinsurgency strategy in Chiapas. Álvarez’s strategy in effect served as an intensification of the counterinsurgency strategy Plan Chiapas 94. By directing federal subsidies toward Zapatista communities that would agree to leave the organization (and thereby abandon its policy of not accepting government money), Álvarez hoped to pull the EZLN base away from its leadership, a strategy that by 2012 Álvarez claimed had been a resounding success.

With the release of Álvarez’s book Indigenous Heart: Struggle and Hope of the Original Peoples of Mexico in June 2012, the narrative of the supposed demise of the EZLN that circulated within the political class reached its peak (only a few months before the Zapatistas’ thunderous reappearance on 21 December 2012). The book release became a celebration and a funeral of sorts, organized in order to show the Mexican nation the body of the defunct EZLN via live stream. Both Calderón and an ecstatic Álvarez openly reveled in the disappearance of the EZLN and personally took credit for resolving what they called the ‘indigenous problem’ in Chiapas. If the EZLN had, as Álvarez and Calderón claimed, in effect been killed off, the body of EZLN spokesperson and military strategist Subcomandante Insurgente Marcos stood in for the EZLN as a whole. According to Álvarez, reading aloud from his book, as Marcos languished in the throes of terminal lung cancer, he had, unbeknownst to the rest   of the EZLN, approached the Mexican government for medical help that would save him. According to another story, circulated by the Al Jazeera News Network, Subcomandante Marcos was about to suffer what must certainly be the only fate worse than death for a Latin American guerrilla leader: he had accepted an offer to leave the EZLN and live out his life as a professor in a small town in upstate New York (Arsenault, 2011).(4)

In sum, for Mexico’s traditional political class, its ‘progressive’ left, and many of their would-be international supporters, as of mid-2012 the Zapatistas and their spokesperson Subcomandante Marcos were as good as dead.

B. Neoliberal reterritorialization: the death of Mexico?

From the late 1980s to 2000 the PRI, still operating as a de facto state party, attempted to implement a series of structural reforms to privatize electricity, education, collectively held lands, and the national oil industry and thus erode the mechanisms of redistribution that had been established by the postrevolutionary constitution of 1917. This initial set of reforms was touted by the PRI, and more specifically by Carlos Salinas de Gortari, as the dawn of a bright new neoliberal era for Mexico.

Throughout the 1980s and 1990s, under the advisement of the World Bank and in preparation for the upcoming NAFTA, the burgeoning neoliberal establishment in Mexico viewed the collective forms of land tenure as the key impediment to foreign direct investment and ‘economic growth’.(5) These forms of inalienable, imprescriptible, and nontransferrable land tenure—ejidos and bienes comunales—had been protected by Article 27 of the Mexican Constitution. Article 27 had also granted agrarian communities rights over common-use lands and their resources, making all natural resources found in the subsoil property of the nation. Through changes to Article 27 that opened communal land to rent, sale, and use as collateral to obtain commercial credit, and through state programs such as PROCEDE(6) providing economic subsidies in exchange for the individual ‘certification’ of collective lands (the first step in a process that it was hoped would end in private titles), the PRI took direct aim at what they viewed as the least ‘income-yielding’ sector of the Mexican economy.

If we take up the legal theorist Carl Schmitt’s (2003) lesson that all political ideas imply a particular spatial order and vice versa, there is no single piece of legislation in postrevolutionary Mexico that embodies this precept as obviously as Article 27 of the Mexican constitution. The territorial reordering implied in attacks on ejidal and communal land that were frequently discussed in terms of simple ‘economic’ expediency were in fact nothing short of a direct attack on the postrevolutionary political status quo that had tenuously reigned in Mexico since 1917.

Postrevolutionary Mexico’s capitalist fractions had hoped to contain the threat of radical forces such as those of Emiliano Zapata’s Ejército Libertador del Sur by creating   a territorial order that would provide the material and symbolic suture between capitalist economic growth, the institutions of state mediation, and the majority of the Mexican people understood as peasant laborers. They did this by placing the ejido (and the productive labor therein) at the very center of the postrevolutionary juridical order. In effect, I think we must understand Article 27 as the space and juridical ground upon which the constitutional entity of ‘the Mexican people’ found its material existence beyond that of an abstract existential entity, beyond that of an ‘identity’. Article 27 contained the specific spatial ordering in which ‘the people’ (be they capitalists or Zapatistas) could (co)exist in a clearly hierarchical but (potentially) redistributionist truce.

In this way, Mexico prefigured in an agricultural context what Antonio Negri calls the ‘constitutions of labor’ formed in the factory-centered societies of Europe and the United States after the Second World War. In these societies, labor (in the case of Mexico, agrarian labor) is recognized as both the basis of social valorization and “the source of institutional and constitutional structures” (Negri, 1994).(7) Importantly, then, when all three major political parties struck down the EZLN’s initiative to revive Article 27 through the Constitutional Reforms on Indigenous Rights and Culture, this was not due solely to the fact that the Mexican political class desired to exclude the indigenous peoples of Mexico from ‘the Mexican people’. It was also due to the far more novel situation in which the Mexican political class, through its complete abandonment of the territorial ordering implied in Article 27, was now willing to openly acknowledge that the breakdown of the postrevolutionary mediational state was in fact irreversible. The actions of the political class were alerting all of Mexico (although few outside of the EZLN seemed to notice) to the fact that the death of ‘the Mexican people’ had already taken place, and that no one can be included or excluded from something that no longer exists.

C. Terror as strategy

By the mid-2000s, and despite enormous efforts such as PROCEDE and cuts to agricultural subsidies, it became clear that the great majority of collective landholders in Mexico refused to give up their collective titles, preferring even to rent out their land in order to generate income rather than modify its collective character (de Ita, 2006). This led actors within the World Bank, the ever-interventionist community of US military analysts, and the Mexican political class to assert that before further neoliberal reforms could succeed, the longstanding efforts to dismantle collective land tenure would have to be redoubled (Bessi and Navarro, 2014; World Bank, 2001).

At the very moment when the Mexican state was reinforcing its efforts to cut back social programs for, and mediational presence in, agricultural communities, an increasingly unprotected workforce was coming into contact with the transnational drug economy. That burgeoning economy not only sought to use Mexico as a transportation corridor for South American cocaine headed for the US, but also looked to amass the land, workforce, and transportation infrastructure necessary to make Mexico the fastest growing producer and supplier of heroin and methamphetamines for US consumption (Watt and Zepeda, 2012, pages 76–83). Thus, the reterritorialization implicit in the changes to Article 27 abutted   and abetted the territorial reorganization required by the increasing competition for land, transportation routes, and profits within the illicit drug trade.

Although competition for the high-yielding speculative profits of this illicit trade are bound to involve heightened levels of violence, many today believe that Calderón’s policy response to the growth of the drug trade—the rollout of a full-blown ‘war on drugs’—did not arise from the existence or nature of the drug trade itself. As the academic and military affairs analyst Carlos Fazio hypothesizes, Calderón, in conjunction with the US State Department, circulated the notion that the illicit drug trade amounted to a ‘narco-insurgency’, a rogue ‘parallel state’ in the making. This narrative, Fazio believes, served to propagate the idea that the widespread militarization of Mexican society was absolutely necessary in order to neutralize the threat from what Calderón called a burgeoning ‘internal enemy’ (Fazio, 2013). The danger posed by this ‘internal enemy’ in turn justified the nullification of constitutional measures that prohibited the Mexican military from fulfilling domestic police functions, as well as the implicit cancellation of civil liberties and due process this would imply on a daily basis in the country’s streets. For Fazio (2013, pages 371–406) then, this ‘war’ would necessarily amount to nothing less than the de facto imposition of a ‘state of exception’ in in which as Giorgio Agamben (2005) explains, the application of the norm is suspended, “while the law remains in force” (page 31).

Notably, after Calderón’s declaration of a war on drugs and the consolidation of a state of exception, the drug trade in Mexico actually flourished. Consider, for example, the fact that between 2006 and 2012 the production of heroin and marijuana grew and the production of methamphetamines absolutely exploded, while at the same time fewer poppy fields and marijuana plants were destroyed and seizures of cocaine went down. Consequently, six years after Calderón’s war on drugs began, Mexico had become the single largest point of production and transportation for the illicit drug trade in the Americas (Hernández, 2013a).

If the growing state of exception seemed to leave the drug trade untouched, it did result in what Le Monde called “the most deadly conflict on the planet in the last few years”: between 80 000 and 150 000 dead, approximately 30 000 more disappeared, and some 1.5 million people forcibly displaced (Hernández, 2013a, pages 9–13). As Melissa Wright has pointed out, rather than provoking outrage, these grim statistics seemed to have become the very foundation of the Mexican state’s new efforts at legitimation. That is, given its inability to provide the redistributive benefits of past decades, the new Mexican state began to redefine social progress by shifting from a discourse of national development to that of national ‘security’. Within this new discourse of security, the Mexican state now functions under the assumption that all those killed in drug-related violence should be presumed elements of the ‘narco-insurgency’. Therefore, the worse these drug-related statistics become, the greater the proof that the Mexican state has fulfilled its duty to protect the population from this growing internal threat (Wright, 2011, pages 285–298).

Given this apparent shift from the discourse of development to that of security, Fazio and the Mexican sociologist Raquel Gutierrez (among others) believe it is a mistake to simply discount the Mexican state’s war on drugs as a failure. These analysts believe that in addition to providing the basis for a new form of state legitimation, this ‘war’ is best understood as a direct response to the antineoliberal resistance that immediately preceded the war on drugs. It is important to remember that the package of neoliberal reforms from the late 1980s onwards was met with an uncoordinated yet unprecedented wave of resistance across Mexico (Gilly et al, 2006). Although this is rarely acknowledged, this wave of antineoliberal resistance or ‘generalized social insubordination’ to neoliberalism proved to be the determining political factor in Mexico for years to come, just as in the rest of Latin America (Gutierrez Aguilar, 2005; Reyes, 2012). In fact, these scholars argue that the actions of the Mexican political class in the last two decades can be understood only when viewed as a counteroffensive to this resistance. More specifically, these analysts claim that the purpose of this war on drugs was to neutralize these struggles in three very specific ways. First, the inordinate amount of violence this ‘war’ unleashed allowed the Mexican political class to conjoin politics and terror—to practice politics as terror—which in turn created a sense of fear and social isolation among Mexico’s residents and undermined the web of alternative socialities that had subtended antineoliberal resistance (Fazio, 2013, pages 377–380). Second, the social fragmentation produced by the generalization of fear in the war on drugs had the ‘benefit’ of breaking down Mexican society’s capacity to come to a general understanding of what was actually taking place (of what was what, and who was who). As Gutierrez explains, this in turn opened the possibility that instead of the political ‘cooptation’ that had characterized the counterinsurgency practices of the PRI dictatorship, today’s counterinsurgency (sans redistributionary mechanisms) might instead consist of sowing ‘confusion’ so that the very reasons for struggle are irretrievably lost, even to social movements themselves (Brighenti, 2013). Finally, on the ground across Mexico, the war on drugs allowed for coordinated action of state and paramilitary forces—under the orders of the political class, drug cartels, and transnational corporations—against community-level resistance (Lopez y Rivas, 2014). As a perfect illustration of Gutierrez’s point regarding the political deployment of confusion, these forces are often presented to the public by state officials and the media as grassroots community movements that have arisen against the power of drug cartels.

Given the effects of these strategies, the political class now felt prepared to square the macabre circle of neoliberal policy in Mexico. In December 2012, after twelve years of absence, the PRI, through Enrique Peña Nieto, returned to the presidency. In what has been referred to as a ‘lightning’ strategy, and counting on the weakening of antineoliberal resistance, Peña Nieto once again presented the longstanding proposals for the privatization of oil, education, and health care, the further evisceration of protection of collective land tenure, the elimination of the progressive elements of the federal tax code, and the deregulation of labor law. Amidst the giddiness of a reactivated neoliberal offensive (as well as an unmentioned 25 000 drug- war-related deaths during his first year in office), TIME magazine concluded Peña Nieto and this package of reforms were poised to ‘save Mexico’ (Crowley and Mascareñas, 2014). This time around, and unlike in the mid-1990s, the Mexican political class as a whole stood shoulder to shoulder with the core of PRI policy. In fact, within weeks of the PRI’s return to the presidency, all three major political parties (PAN, PRI, and PRD) signed the ‘national pact for Mexico’. The ‘national pact’ was an outline agreement of how these parties would cooperate in the Mexican legislature and senate to finally achieve the neoliberal reforms that had been slowed by the resistance of the past decades. For many, the PRD’s participation in Peña Nieto’s neoliberal ‘pact’ made it painfully clear where the left’s electoralist strategy in Mexico had led: in the words of PRD founder Porfirio Muñoz Ledo, the PRD and the electoral left in Mexico as a whole had over the last two decades “accomplished everything [they had] set out to oppose” (Villamil, 2013, page 32).

Importantly then, the Mexico that the EZLN marched ‘back’ into on 21 December 2012 was not the same country. Rather, the tendencies toward national decomposition pointed out long ago by the EZLN had clearly taken a devastating toll on Mexican society. As became clear to the rest of the world through the much-publicized case of Ayotzinapa, Guerrero (Gibler, 2015), the consequences of this social disintegration have been grave: the death of ‘the Mexican people’, the generalization of terror, the weakening of antineoliberal resistance, a fully complicit institutional left, and tens of thousands of dead and disappeared. Given this context, it is no exaggeration to suggest that, in its rush to bury the Zapatistas, the ‘progressive’ left neglected to ask itself if throughout those same years it was not Mexico itself that was slowly dying.

Section II: life after death: how the EZLN proposes to build postcapitalism

A. The world that is crumbling

Despite the disastrous role of the electoral left in both legislating and legitimating neoliberalism in Mexico, as bitingly summarized by Muñoz Ledo above, there exist few systemic accounts (that is, accounts that move beyond personalist narratives of ‘greed’   and ‘betrayal’) that offer us a comprehensive explanatory framework for the contemporary decomposition of Mexico and the changing structural role of the state and political class within that decomposition. Lacking this systemic account, a number of theorists have turned their attention to the Zapatistas’ break with the Mexican political class and their attempts at building ‘another politics’, and concluded that these amount to nothing more than a sectarian ‘antipolitical’ drift that has led to the ‘failure’ of Zapatista initiatives and to their increasing political irrelevance (Almeyra, 2014; Mondonesi, 2014; Wilson, 2014). It should be noted here that these supposed EZLN shortcomings are often explained in terms of the personal failings (that is, the intransigence, sectarianism, and envy) of its (former) spokesperson Subcomandante Marcos (Almeyra, 2014; Rodriguez Araujo, 2008).

Yet, in sharp contrast to these analyses, after the failure of their initiative on constitutional reforms, the Zapatistas set out on an extensive evaluation of contemporary capitalism that in many ways foresaw the destructive dynamics that today grip Mexico and, increasingly, the rest of the world. In order to examine the Zapatistas’ account of these dynamics, we might first ask what it is that they meant in their 21 December 2012 message that ‘your world’ is ‘crumbling’. Examination of the Zapatistas’ extensive literature on this topic makes evident that for them, the world that is crumbling is that of capitalism. In their description of the crumbling of this world, the Zapatistas ask us to imagine capitalism as a building of sorts. In the past, those on top of this world would add floors to the building—what Marx would have referred to as the expanding ‘self-valorization of value’ (Marx, 1976), or what is often erroneously referred to as ‘growth’. This is a process made possible through the exploitation, dispossession, repression, and disvalorization of those below—what the EZLN refers to as ‘the four wheels of capitalism’ (EZLN, 2013). This allowed those on top to further distinguish themselves, while creating the possibility (however remote) that those below (at least those willing to give in to the social relations of the value form) might move up a floor (most often through redistributive state action).

Today, as the Zapatistas explain, within neoliberal globalization the four wheels of capitalism continue on with a vengeance, but have come unhinged from the capitalist motor that previously drove the construction of new floors (EZLN, 2013). Absent the capacity to build new floors (to rise on the back of the expansion of the self-valorization of value), those on the top of the capitalist world building have little choice but to systematically turn to ‘speculation’ (that is, the attempt to stay on top through profitability minus value expansion) (EZLN, 2014a). According to the Zapatistas, these ‘speculative’ attempts of those at the top to maintain their elevated positions can only come at the cost of the short-sighted and disastrous demolition of the floors and building foundations below them (EZLN, 2013). Consequently, the social relations, territories, and institutions dependent on the expansive dynamic of the self- valorization of value—perhaps most importantly, the state—are completely refunctionalized. From this perspective, political spaces (that is, those spaces between state and civil society), which previously served as sites for mediation, deliberation, and representation, today are reduced to guaranteeing immediate corporate profitability. Lacking the material with which to mediate social conflict (that is, growing self-valorizing value) that in previous eras might have allowed for redistribution and some dialectic of demand and reform, the state now becomes the central machine for demolition, for unilateral dispossession and repression (the cause of the dynamics of ‘exceptionality’ highlighted by Fazio above). Thus, the Zapatistas claim that the era in which capital and the state could uphold even a semblance of peace and stability is over (EZLN, 2014a).

Given this refunctionalization of the state, the problem for Mexico under the “reign of speculation” (that is, neoliberal globalization), according to the Zapatistas, is not “that the political system has links to organized crime, to narcotrafficking, to attacks, aggressions, rapes, beatings, imprisonments, disappearances, and murders”, but rather “that all of this today constitutes its essence” (EZLN, 2014b, no page number). The Italian journalist Roberto Saviano offers a strikingly parallel insight in his 2013 foreword to Anabel Hernández’s Narcoland. Saviano notes that too often the cataclysmic violence that Mexico faces has been minimized and misunderstood by attributing it to a “mafia that has transformed itself into a [transnational] capitalist enterprise”, effectively coopting the Mexican state. For Saviano, however (as well as for the Zapatistas), this perspective entirely misses the point that in the era of speculation “[transnational] capitalism has transformed itself into a mafia”, effectively creating a world   in which political economy and criminal economy are but one and the same (Hernández, 2013b, pages viii–x). According to the Zapatistas, then, the problem is not that states have disappeared but rather that they have been entirely remade as nodes of a single global network of contemporary ‘mafia capitalism’ [what the EZLN calls ‘the empire of money’).

I think we must understand three important points that follow from this Zapatista analysis. First, in sharp contrast to the analysis suggested in 2009 by the (now defunct) US Joint Forces Command (Debusmann, 2009), the Zapatistas in no way believe that Mexico is—or is on the verge of becoming—a ‘failed state’. For them Mexico is, rather, a paradigmatic example of a ‘successful’ contemporary capitalist ‘(non)national state’, with all the death, fragmentation, and destruction this entails (EZLN, 2005a). Second, the political class and the institutional left cannot simply stand above the refunctionalization of the state. Rather, if we assume that the left has historically had some relation to the egalitarian but that even the minimally redistributive mechanisms of the state have disappeared, there can by definition be no state- based left today. These positions, which the Zapatistas refer to as “above and to the left”, are simply attempts to enact what for them in today’s world is an “impossible geometry” (EZLN, 2005a, no page number). It would be far more accurate, they claim, to speak of the existence within state politics of a far-right, a right, and a moderate-right, all of which during the electoral cycle fight to appear under the banner of the ‘center’ (EZLN, 2005a). This helps us to understand why it is that (far beyond personal failings) those within the institutional left are constantly reduced to offering themselves as better managers of the very same demolition of the institutions and social relations required by contemporary capital [thus AMLO’s insistence on the need to maintain “macroeconomic equilibrium”] (EZLN, 2005a, no page number). Beyond Mexico, this analysis might also help us to understand how it is that counterhegemonic projects in the rest of Latin America—so admired by the progressive left in Mexico—shifted from the construction of ‘socialism for the 21st century’ only a decade ago to propounding ‘Andean–Amazonian capitalism’ today, or from the idea of building ‘oil sovereignty’ via the ‘Bolivarian Revolution’ to pleading for the securitization of oil debts in the offices of Goldman Sachs (Rathbone and Schipani, 2014; Svampa and Stefanoni, 2007). Third, given the crumbling of the world above, there arises the necessity of rebuilding politics from outside of the state apparatus (what the Zapatistas call ‘another politics’).   This necessity rises to the level of an unprecedented urgency given that the destructive and runaway character of contemporary capitalism, as described by the Zapatistas, presents the very real possibility that, as Mexican society can intuit from the experience of the last two decades, the entire building of capitalism itself may collapse, taking the conditions for social and biological life on Planet Earth along with it (EZLN, 2013).

B. The politics of changing worlds

As should be clear by now, the Zapatistas’ post-2001 conjunctural analysis of contemporary capitalism led them to conclude that the world up above was in fact crumbling and that,     as they stated, “there is nothing that can be done up there” (EZLN, 2005a). They carefully avoided, however, promoting either some form of paralysis (that is, nothing can be done)   or some form of automatism (that is, capitalism will disappear of its own accord). Rather, they insisted that even as the expansion of capitalist valorization was no longer a possibility, without concerted collective action the processes of exploitation, dispossession, repression, and disvalorization could continue indefinitely. Yet, if the Zapatistas believe that a politics ‘above and to the left’ is today an ‘impossible geometry’, the question still remains as to where in the social diagram they think their idea of ‘another politics’ might arise.

In order to understand the Zapatistas’ answer to this question, we must begin by highlighting their insistence, much like that of Karl Marx in his (1976) ‘idyllic proceedings’, that capitalism was not born of commodity production. Rather, as they state, “capitalism was born of the blood of our [indigenous] peoples and the millions of our brothers and sisters who died during the European invasion” (EZLN, 2014c). From its beginning, then, capitalism was made possible by that ‘dispossession’, ‘plunder’, and ‘invasion’ called ‘the conquest of the Americas’. This attempted conquest, the Zapatistas claim, initiated a ‘war of extermination’ against indigenous peoples that has lasted for more than 520 years, and has been characterized by “massacres, jail, death and more death” (National Indigenous Congress and EZLN, 2014, no page number). Thus, for the Zapatistas, capitalism has always been a two-sided affair: on one side the processes, institutions, and subjects associated with the expansion of the self-valorization of value (that is, the ‘world up above’); and on the other, a foundational and ever-present exceptionality, a permanent state of war, directed at the non-European ‘originary peoples’ of the world. By identifying this ‘global apartheid’ (EZLN, 2013) as the ever-present condition for the production of capitalist value, the Zapatistas are able to see that although firmly within the world of capitalism, not all social subjects are of that world. By recovering this unique structural position (and note that this is not an identity or culture) of the ‘damned of the earth’ (Rodriguez Lascano, 2013) within capitalist modernity, the EZLN is able to further identify that below the network of transnational corporations, armies, and states that comprise the world of capitalist valorization, there exists a web of distinct social relations and structures of value that have been created by the always already walking dead subjects of capitalist modernity. Here, then, the Zapatistas are able to add coordinates to our contemporary ‘political geometry’: there is the dominant world of capitalist valorization ‘up above’, but there are simultaneously many worlds, immanent to the first, down below.

Having identified these new coordinates of above and below, the Zapatistas do not simply throw away the distinction between left and right. According to them, today these dualistic evaluations must be further complexified: everything must be examined within a quadrangular grid consisting simultaneously of left and right as well as above and below. On a conceptual level, this grid allows the Zapatistas to avoid falling into a series of traps latent within these more dualistic frameworks. First, by identifying both sides of the moving contradiction that is capitalism—that of capitalist valorization and that of a genocidal disvalorization—they avoid the trap of furthering the life of the former at the expense of those subject to the latter (that is, they avoid falling into the complicity of those above and to the left with racialized colonial and imperial projects). Second, as the world above crumbles and consequently expels large masses of people from its realm, this perspective opens the horizon of a politics beyond that of the attempted stabilization of that world (that is, the ‘impossible geometry’ of today’s institutional left). Third, the Zapatistas are able to recognize that there are many projects that would simply like to harness these other worlds below in order to gain entrance into the world above (that is, projects that might attempt to draw a bridge between the world below and the one above and to the right). Finally, from this perspective the Zapatistas can resist the temptation of believing that one can simply hide in the worlds below, as if it was possible to forget that the existence of the world above necessitates the destruction of these other worlds. This allows them to recognize as a mere chimera any strategy from below that presents itself as ‘beyond left and right’, thus seeking to jump over the necessity of ending capitalism (strategies that the Zapatistas might very well categorize as ‘below and to the right’).

Given this analysis, the Zapatistas conclude that only a politics ‘below and to the left’ might open the way beyond either apocalyptic despair or social democratic illusion. If for the Zapatistas the counterhegemonic strategy ‘above and to the left’ of ‘changing governments’ has been nullified by the neoliberal onslaught, their new political geometry helps clarify that politics today must be one of ‘changing worlds’ (EZLN, 2013). Concretely, instead of simply presuming the exteriority of the worlds below [as has been the depoliticizing tendency of the US-based academic discourse that goes by the name of ‘the decolonial’, see Rivera Cusicanqui (2012)], the Zapatistas propose that the politics of changing worlds requires the harnessing of the structures of value and social relations that are present below for the construction of organizational forces that would make possible the definitive exteriorization of those worlds from the world of capitalism.

C. Other geographies: the Zapatista construction of new territorialities

On 5 August 2013, a matter of months after the EZLN’s ‘End of the World’ march, I boarded an open-back three-ton truck headed toward Zapatista territory as one of some 7000 students who would attend the Zapatistas’ ‘Little School’ over the next six months. Each student of the Little School was sent to one of the five zones of Zapatista territory and assigned a family and a ‘guardian’ responsible for our care and education. We were then further distributed among the forty autonomous municipalities and finally into the hundreds of Zapatista communities that constitute each of these municipalities. The Little School itself deserves far more analysis and attention than I can provide here; I will limit myself to a very preliminary description of what the Zapatistas shared through this event, with the specific goal of providing elements to better grasp the strategy the EZLN has followed given its analysis of contemporary capitalism as laid out above.

As we arrived at the Little School, each student was handed a packet of four Zapatista textbooks titled Autonomous Government I and II, Women’s Participation, and Autonomous Resistance. These were not a series of directives from organizational leadership, but rather accounts from hundreds of community members from each Zapatista zone explaining their daily experiences of building another politics. These textbooks served not just as primers for students to learn the history of building self-government in each zone, but as an introduction to Zapatista areas of work that we would witness in person: education, healthcare, traditional medicine, and collective productive projects, the latter serving as the primary source of income at a local level. Each day we were methodically introduced to the schools, clinics, women’s collectives, and fields where each of these work areas were carried out, and many students were able to sit in on local assemblies convoked in each community to plan our lessons. We then continued our education with zone-level courses where our Zapatista teachers detailed how each area of work we had witnessed was coordinated between the local communities (commissions), the municipal level (autonomous councils), and the zone (Good Government Councils). Here we also learned about municipal-level communal radio and video projects and, at the most expansive scale, zone-wide agroecological projects and commercial trade. All of this took place, at least in part, on the hundreds of thousands of acres of land recuperated by the EZLN in the 1994 uprising.

Through the Little School, what became apparent even in this brief glimpse into     the intricacies of Zapatista autonomous institutional life was that the EZLN had for a long time followed what in the language of traditional Maoism we might call ‘a two- legged strategy’. If the Zapatistas had publicly attempted to help weld together a national counterhegemonic project through the empty signifier of ‘Marcos’ they had also, since the founding of their autonomous municipalities in late 1994, expended enormous energy on the parallel strategy of building ‘dual power’—the creation of a set of institutions that stand as a direct alternative to the existing institutions of the state (Lenin, 1964).(8) It seems that once the EZLN had concluded that the crumbling of the world above had obliterated the already tenuous tie between the counterhegemonic and the antisystemic— thus making the building of a project below and to the left an immediate necessity—its public discursive strategy became superfluous (something that might help explain why, on 25 May 2014, the figure of ‘Marcos’ was officially declared ‘dead’ by the very man behind that figure, now appearing in perfect health under the name of Subcomandante Insurgente Galeano). Hence its previously internal work, now solidified by two decades of experience, was brought to the fore as a concrete existing example of a strategic anticapitalist alternative for the left as whole.

Yet, even the Leninist concept of ‘dual power’ or the parallel Maoist strategy of ‘building red bases’ ultimately proves inadequate to describe the Zapatista strategy. Both these ideas leave open the possibility that, even as their alternative institutions build mechanisms for the contestation of power, they depend on (and ultimately seek) the same single social substance of power as that of the state. In other words, from the ambivalence inherent in these concepts it might appear that the Zapatistas have attempted to construct a demarcated subterritory “within the territorial logic of power commanded by the Mexican state” (Harvey, 2010, page 252). However, from the Zapatista’s perspective, ‘the territorial logic’ of the Mexican state (the territory of the Mexican nation-state) no longer exists as such. The EZLN is acutely aware that in the latest wave of reterritorialization, Mexico’s formerly ‘national’ territory (like its spaces of institutional mediation) has been fragmented into hundreds of pieces, each subordinated to the needs of multinational corporations, drug cartels, and local political mafias (that is, the needs of contemporary capitalism). This is the territorial consequence of the formation of what the Zapatistas refer to as a capitalist “non-nation state” (EZLN, 2005a), reflecting a process of fragmentation that is in their eyes irreversible.

Furthermore, for the Zapatistas, the entire purpose of the respatialization of struggle that we witnessed as students of the Little School—what they refer to as the construction of ‘another geography’—is to break (with) the logic of power of the state. As they say, “we think if we conceptualize a change in the premise of power, the problem of power, starting from the fact that we don’t want to take it, that could produce another kind of politics and another kind of political actor, other human beings that do politics differently than the politicians we have today across the political spectrum” (EZLN, 1997, page 69).

In the Zapatista project, then, ‘territory’ does not refer to the relations of a preexisting given subject to a given demarcated spatial extension as is imagined in the dominant conceptions of state territory (Brighenti, 2010). Rather, the Zapatistas take on the construction of new communities, municipalities, and zones—and the nonstate forms of government associated with each—as mechanisms for the production of this new subject of politics. In this practice, territory is not some “neutral carrier” of a single substance of power, but rather “the material inscription of social relations” that can be radically transformed in order to create another power (Brighenti, 2010, page 57). We might best characterize the Zapatista strategy, then, as the construction of another structure of relation between a newly produced collective subject and space—a new ‘territoriality’ (Raffestin and Butler, 2012). This allows the Zapatistas to grow their idea and practice of territory quite literally side-by-side (in the same communities) with the overlapping and contradictory territories of neoliberal calculation and destruction. From this perspective we can understand why it is that the Zapatistas see their territory not as a lever with which to enter this world, but rather as a strategy in the here and now to exit it.

Finally, as Alain Badiou (2008) has noted, the affirmative project of Zapatismo (theorized here as the building ‘other geographies’ that will sustain the new political subject) has allowed the Zapatistas to avoid imagining the process of exiting this world as a civil war—a violent and cataclysmic clash between worlds. Given their affirmative project, the military elements of Zapatismo have been steadily subordinated to the role of defending their political innovations. The importance of this shift should not be underestimated when, given the disappearance of its mediational capacity, the state seems to want nothing more than the militarization of political conflict, a medium it understands and easily dominates.

Conclusion: create two, three, many other geographies

As the decomposition of the world above reaches new heights, and far from the cameras that previously fixated on ‘Marcos’, the Zapatistas’ strategy of building ‘other geographies’ has grown in influence—from the construction of the autonomous municipalities of Cherán and Santa María de Ostula (Michoacan) to the reconsolidation of Mexico’s National Indigenous Congress; from the recent declaration of twenty-two autonomous municipalities in the   state of Guerrero to the explicitly Zapatista-inspired ‘democratic confederalism’ of today’s Kurdish movement.

It is important to note that, despite the inspirational perseverance of the EZLN, the long-term temporal framework implicit in the Zapatistas’ current political strategy renders unwarranted any conclusions about its ultimate success or failure. Yet the EZLN has undeniably added strategic coordinates to our contemporary ‘political geometry’, offering a distinct path to a global left that has tended to oscillate wildly and with little success between counterhegemony (verticalization) and spontaneity (horizontalism) in its effort to ‘change governments’. That is, our era has been marked on the one hand by the counterhegemonic strategies of either rebuilding sovereignty over the national territory or working within the ‘nonspaces’ of transnational capital, and on the other hand by the spontaneist practices of protest, occupation, and the establishment of temporary autonomous zones. But in none     of these left-wing strategies does the possibility of an innovative territorial production actually appear, as all are ultimately attempts to occupy, reproduce, or at best redistribute the given territory. If, as Claude Raffestin claims, “the production of territories by means   of territories is the operation of the creation and recreation of values” (Raffestin and Butler, 2012, page 131), how is it then that through the acceptance of the given territory these strategies will somehow overcome the values of capitalism? It is in this context that the singular contribution of the Zapatistas’ efforts might best be appreciated. For them, it   is only through the long and arduous process of enacting the explicitly antiseparatist yet simultaneously territorial strategy of building other geographies that a rather different left might today ‘change worlds’, abandoning capitalist value and in effect ‘ending this world’. Although some within the left (in Mexico and globally) will find the Zapatistas’ strategy an uncomfortable impediment to their counterhegemonic aspirations, and others may sincerely disagree with their analysis, it behooves no one to do so by simply wishing them dead. We must instead open the discussion, as they clearly have, of what it actually means to be on the left today.

Endnotes

(1) For leaked excerpts of the counterinsurgency plan against the EZLN in 1994, see Carlos Marin (1998).

(2) XENK Radio 620, “Política de Banqueta”, Transcription here: http://enlacezapatista.ezln.org.mx/ 2006/07/05/radio-insurgente-en-el-df-donde-se-da-informacion-sobre-las-elecciones-del-2-de-julio/

(3) For just one first-hand account of the thesis of the EZLN’s disappearance within Mexico’s ‘progressive’ intellectual circles, see Raul Zibechi (2012).

(4) Even the Anglophone academic world was not untouched by the perception of the EZLN as a spent force. Take, for example, the widely circulated words of David Harvey, who, even half a decade after the Zapatistas’ break with the Mexican political class, concluded (with thinly veiled disappointment) that the Zapatistas had given up on political revolution and instead decided to “remain a movement within the state” (2010, page 252).

(5) For a good summary of Article 27’s provisions for the protection of common land tenure, see Ana de Ita (2006, page 149).

(6) The most important of these programs was PROCEDE (Certification Program for Ejidal Rights and Titling of Parcels). For an analysis of PROCEDE and its relation to the evisceration of Article 27, see de Ita (2006).

(7) For a similar argument regarding Article 27 of the Mexican constitution, see Gareth Williams (2011, pages158–165).

(8) For a more detailed description of the Zapatista’s alternative institutions, see Reyes and Kaufman (2012).

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This article was originally published June 3, 2011 in The Brooklyn Rail.

Paul Mattick’s most recent book, Business as Usual: The Economic Crisis and the Future of Capitalism, was just published by Reaktion Books. In late April, he sat down with John Clegg and Aaron Benanav of the journal Endnotes.

Rail: Recent reports suggest that the economy is growing again. The unemployment rate is stabilizing, or even declining, and the Dow is trending upwards. So was the crisis really that deep? What makes you think that we haven’t already seen the end of it?

Paul Mattick: Quite a few things. One is the ongoing difficulties in the world as a whole with regard to state finances and unemployment. It is a mistake to look simply at the United States. This is a global problem. There has been a parade of fiscal crises in Europe: in Portugal and to a certain extent Spain. The attempt to master the crisis has led to deepening depression-conditions in England and Greece. It has even reached China, where apparently high growth rates are leading to seemingly problematic rates of inflation—exactly like the pseudo-growth of the 1970s, which generated high inflation rates in the west. Even with respect to the United States, and I wouldn’t be so impressed by measures such as employment going up and down. To a certain extent, this reflects the fact that people are dropping out of the labor force. There are of course minute changes from month to month in the number of people who get jobs, but overall conditions remain extremely poor.

It’s also worth remembering that the GDP growth rate is an artificial construction. For example, since economic theory assumes that everyone who receives money is being paid for some service or good that has been produced, whenever someone from Goldman Sachs gets a bonus, that appears as part of the growth figures. If you give Lloyd Blankfein a $35 million bonus, it’s assumed that he has performed $35 million worth of services. The truth is that the growth rates are increasingly a measure of activity in the financial sector, so even today, all this remains completely imaginary. It’s nice if a person here or there gets a job, but the truth is the city of Detroit is still 25 percent smaller than it was ten years ago. The unemployment rate in Tampa, Florida—which I happened to read about today—even if it is one percent lower than it was last month, is still 11 percent. All over the world unemployment rates remain high. There is very little lending from banks, very little investment, and very little actual economic growth.

Rail: You spoke about this being a world crisis. Could say a little more about the major state responses to the crisis? How coordinated were those responses at a global level? Were there differences in the way that the crisis was handled between the US, Europe and East Asia, or between rich and poor countries?

Mattick: I don’t think the responses are very coordinated. As always in a period of crisis, there is an increase in competition: the different regions jockey to do the best they can for their national capitals. In the United States there was a small attempt at stimulus. It largely took the form of trying to preserve the financial structure, which is important not just in the United States but for the world economy. In Germany, they sat back and hoped that they would be able to export capital goods to other countries, while in the weaker economies of Europe, there were very serious collapses. The governments of Ireland, Spain, Portugal and Greece are now trying to safeguard the positions of local financial operators, to bail out the bond holders, to bail out the banks and to force local populations to bear the brunt of it. So the Euro bloc has become weaker as the better off countries, especially Germany and to a lesser extent France, find themselves having to pay for the collapsing situation in the weaker countries. In China, again, there is a different situation, because China doesn’t have a normal capital market. The Chinese government controls internal finance and created an enormous amount of debt in order to stimulate the Chinese economy, which is now running into serious problems. They’ve spent two years building empty cities and financing real estate bubbles. Now they seem to be reaching the limit of this, which people are very afraid of, both in China and in the rest of the world.

So each part of the world deals with the crisis on a different basis. If you have a lot of oil, like Qatar or Saudi Arabia, then you can sell it to the West and have a lot of money to play with. You can spend $36 billion trying to lower the level of protest in your cities. But if you don’t have any money, like Egypt, then you have to deal with a restless population. You are dependent on the richer countries propping you up.

Rail: Turning to the explanation of the crisis, we’ve often heard that the crisis was a matter of financial deregulation, but an alternative explanation common focuses on global trade imbalances between the US and China. To what extent are these imbalances responsible for financial bubbles, and can they be corrected?

Mattick: Well, there are of course trade imbalances, but the question is, why are there imbalances? Production facilities have tended to move from high-wage areas to low-wage areas. For example, the United States moved production from the northern and middle-western states to the south, then to South America and Asia. Rather than investing in new machinery, companies are trying to increase profit rates by lower the cost of labor power globally. In China, a large percentage of production occurs in facilities that are the result of foreign investment. So there is a Chinese economy, but the Chinese export-economy mostly just assembles goods that are produced elsewhere. Europe, the United States and certain countries in Asia, like Japan or Taiwan, are moving production to China, where extremely low-wage workers put together stuff that is then shipped to the rest of the world. So to an extent the appearance of a shift of production to China is an illusion. These are Western companies hiring Chinese workers—and paying a portion of the proceeds to the Chinese bureaucracy, so they’ll provide the production facilities and police the labor force. These factories remain dependent on Western investment and Western consumers. This is simply part of the attempt to lower labor costs in the West.

Rail: Internet econo-blogger Tyler Cowen recently wrote a book claiming that the US economy has been stagnant for the last forty years. He blames this stagnation on the exhaustion of existing technologies: “We have failed to recognize that we are at a technological plateau.” Would you agree with this explanation?

Mattick: No. You could say that the Western economy—not just in the United States but in Western Europe also—entered into a period of crisis in the mid-1970s. So for forty years there has been, not exactly stagnation, but very low levels of growth compared to the period right after the Second World War. Of course, there has been a lower level of technological development in this period than there was in the past. But this is largely due to the fact that there has been less money to invest. You could say if they had gigantic quantities of money available, companies today could probably develop solar power. After all, they have to find some substitute for fossil fuels. They say that it’s too expensive—but it’s too expensive because there isn’t sufficient capital to invest in the production of new forms of energy. To say that it’s too expensive is simply another way of saying that capital is not generating quantities of profit sufficient for developing new technologies. The problem isn’t that there aren’t enough scientists in the world, or enough mathematicians or solar workers. The problem is that they don’t have enough money. That also explains why, even with the existing technology, they’re not able to employ millions of people in Asia, Africa and Latin America. There simply is not enough money to continue at the given scale of investment. So it’s easy to blame this on a kind of failure of science, but that’s not the problem. The engineers are there, the science is there. The problem is that nobody has the money to invest in it, and that is a failure of capitalism to generate enough profit to continue its expansion.

Rail: But how much truth is there in this idea of stagnation, more generally? Wasn’t there a recovery in the 1980s? To what extent is the crisis today related to the crisis of the 1970s?

Mattick: I think this is the crisis of the 1970s. What you had from the 1980s onwards was various kinds of speculative bubbles. There was a certain amount of gain—gains made by moving the labor force to low wage areas. But since labor is only a small part of the productive system at the present time, there has been a low rate of profit and little technological development. So, beginning in the mid-1970s, there has been a steady shift away from investment in production and into investment in speculation, the buying and selling of companies, mergers and acquisitions, finance, etc. Much of what was called globalization in the 1990s was simply the buying and selling of stocks in various parts of the world. You can even see this in the vocabulary. As I point out in my book, what used to be called developing nations are now called developing markets—but the markets they have in mind are stock markets and real estate markets. There has been a general flow of money from investment in production to investment in finance. From the mid-1970s on—as Professor Robert Brenner of UCLA points out—there has been a decline in levels of investment decade by decade, and a decline in profitability, and this is simply another way of describing a situation of stagnation.

What’s going on now is the reappearance of the crisis that should have happened in the mid-1970s. The key idea in my book is that this crisis was put off by the creation of debt in all these forms: private debt, public debt, government debt. This was a historical novelty. There was a Keynesian idea during World War II that you could borrow money and then stop. But after the war, they were so afraid there would be a new crisis that they started to maintain, at all times, some low level of government spending. When the Golden Age ended in 1975, they got scared. There was an enormous outpouring of credit—and the invention of new credit instruments. And they managed in one way or another to put off the crisis for forty years. But there was a limit.

Finally it came in 2008—they just couldn’t keep the whole thing going any more. The apparatus of debt had been erected on a foundation of IOUs, which became so great that it couldn’t be sustained with respect to the actual production of value. I think this is a major event. I might be wrong—economics is not an exact science—but I think this is a deep depression. Some might compare it to the depression of the 1930s, but governments today don’t have the money they had in 1930. There is no repetition in history—that’s why you can’t learn from the past—so this is an absolutely unique situation: a major depression, but one in which the Keynesian apparatus is no longer available because the money has already been spent. The US has 14 trillion dollars in national debt. So now they just don’t know what to do.

Rail: Could you tell us what actually explains the long-term decline in the world economy since the 1970s?

That’s very complicated and contentious. Unfortunately, I believe that economics is a field in which the theories are mostly fake. Economics is more like a religion than a science. I think there is really only one explanation of the long term development of the capitalist system which seems to make sense, and which describes what has actually happened. This is the theory Karl Marx outlined Capital, which was published in the 19th century. This is a strange fact because today, for example in physics, no one would say we still have to read Newton. But the truth is that in the analysis of capitalism we have not advanced very far beyond Marx.

Basically Marx’s idea is that capitalism, like every society, is an organization of the human production process, which means that people work on their natural environment and transform it into forms that they can consume. Human beings are peculiar in that this process is culturally rather than biologically determined. In our culture today, social reproduction is dependent on the fact that access to natural resources is controlled by a small group of people, through the medium of money. Which means that the people who actually control the production process are interested not in production per se, but in an increase in their social control, which we call the making of profits. Goods are only produced if they can be produced in such a way that the owners of the production process—of capital—are able to make a profit. But since the human labor involved in the production process is the only source of the increase in social wealth, and since, under capitalist conditions, the attempt of owners of industry to compete with each other leads to a displacement of labor by machinery, this leads—in a way which is very hard to explain in a few minutes—to a decline in the rate of profitability. Marx thought that the cure for this tendency would be the recurrent phenomena of depressions. In a depression, capital investments are devalued, which allows the labor performed using the existing means of production to count for more. So depressions should lead to periods of prosperity. Roughly that seems to be what has happened in the history of capitalism. There has been a tendency for periods of prosperity to lead to depressions, and periods of depression to lead to renewed prosperity. This process has been going on, more or less, since the beginning of the nineteenth century. We are now in a renewed period of depression, due to the large expansion of capital that took place after the Second World War.

This is an almost meaningless description of an extremely complicated phenomenon, but the truth is there is no simple way to talk about it. It’s a very complex system, and it has to be analyzed in rather abstract terms. But as far as I can see, the history of capitalism as a system has pretty well confirmed Marx’s analysis, even though he made it very close to the beginning of capitalism. And I see no reason therefore to not accept that analysis as the explanation of what’s going on today.

Rail: But hasn’t economics made some advances since the 19th century? If not in contemporary academic economics departments, then at least through the great economists of the past hundred years, like Friedrich Hayek, Joseph Schumpeter, or John Maynard Keynes. Haven’t they added something?

Mattick: Friedrich Hayek has a mathematically sophisticated version of the mid-18th century theory of the economy, which was somewhat inaccurate then and even more inaccurate now. The one figure who made some progress is Keynes, who understood that the economics he had learned in college was inadequate to explain the events of his own lifetime, particularly the Great Depression. He could see that the theory that people like Hayek still believed—that capitalism is a system which fully utilizes all natural and human resources—was nonsense. Not only had there been crisis after crisis in the 19th century. There was now a crisis in the 20th century that was very serious. So he could see that capitalism is unable to utilize fully the resources that nature and human beings put at the behest of the economy. Keynes was driven back to a version of theories from the early-19th century, when people questioned—in response to the development of capitalist crises of the beginning of that century—the dogma that capitalism was a completely rational, welfare-maximizing system. Keynes had the idea that if the capitalists were unable or unwilling, for various psychological reasons, to utilize their social resources to create full employment (and thus the full use of natural and human resources), then the government should step in and borrow resources to do so. By the time Keynes had this idea, governments had already been doing this: Hitler in Germany and Roosevelt in the United States. But the falsity of Keynes’s analysis of the situation was shown after the Second World War, when it turned out that even during the ensuing period of prosperity, it was impossible for capitalist governments to cease to prop up the economy. The capitalist economy was not able to create a real prosperity on its own basis. It was still dependent on the government for additional finance. So the whole idea—that capitalism was naturally efficient but that under certain conditions inefficient, that in those moments the government could prime the pump, get the system going, and then withdraw—turned out not to be true. Thus Keynes’s theory was already recognized by the 1970s to be a failure, which accounts for the disappearance of Keynesianism in academic economics and the rise of various anti-Keynesian economic theories—and even this von Miesean return to a primitive belief in the trucking and bartering of goods as the foundation of social peace.

Rail: Speaking of Keynes, your father (Paul Mattick) wrote something of underground classic on the subject—Marx and Keynes—in 1962. To what extent did you rely on your father’s work when writing Business as Usual? On the surface, at least, we noted a stylistic difference between these two books. Does that indicate any difference of method?

Mattick: No, I would say not. And actually I would say that my father was very much a pupil of an earlier Marxist theorist, Henryk Grossman, who in one sentence of his great book The Law of Accumulation and Breakdown of the Capitalist System already had the entire content of Marx and Keynes. Grossman pointed out that, since the government is not an economic actor—it does not own economic resources—government involvement in the economy can only be at the expense of the private economy. It cannot be profit-creating and therefore cannot solve the problems of capitalist profitability. What was important about my father’s book is that it was a kind of thought experiment. The book was written in the late 1950s, although no one was willing to publish it. Everyone believed then that Keynesian methods had put an end to the business cycle, that the economy could now be controlled or even fine-tuned by government interventions. So my father said, let’s assume that Marx’s analysis is correct—what does that imply for the future of Keynesian methods? And he predicted more or less what happened: that Keynesianism would be unable to prevent a return of the business cycle—and even that the next depression would take the new form of a combination of inflation and stagnation. So you could say that it was one of the few examples in the history of social science in which there was an experiment, in which somebody said: okay, here’s this thing that people are doing all over the world—will it work? If this theory’s correct, then it can’t work. It didn’t work, so he was right. But actually I would say the credit doesn’t belong to my father. It belongs to Mr. Marx. It was simply an attempt to say that if Marx was right, then Keynes must be wrong. And it turned out that Marx was right and Keynes was wrong. But this was something that no one was willing to recognize. So this book is completely unread, completely unmentioned, completely unnoticed. But from a scientific point of view it’s an interesting phenomenon—that someone was able to make a prediction in social science that turned out to be correct. The fact that it has been ignored shows that, as a friend of mine once said, social science is mostly social and not very much science.

Rail: Contemporary left-economists, often relying on Keynes, have criticized recent austerity measures as detrimental to the recovery effort. Yet you argue that reductions in deficit-spending, with all their consequences for living standards, would be a necessary element of any real recovery on a capitalist basis. What would you say, then, to the workers who occupied the capitol building in Wisconsin? Are they acting in vain, or even against their own interests, if they want to retain their jobs?

Mattick: I would say that they are acting in their own interests insofar as what they are really fighting for is not the economy, but their pensions, their food, their living standards, their rent, etc. They are under an illusion if they think that their welfare is concordant with the welfare of the economy. People have to learn that the welfare of the economy, in a moment like this, is in contradiction to their own welfare. In Wisconsin, workers apparently went along with their unions, who were willing to sacrifice their members’ living conditions in order to prop up the Wisconsin economy. A more rational point-of-view on the part of Wisconsin workers would be to say, to hell with the Wisconsin economy!—we want food, we want boats to go sailing on the lake, we want pensions, and we want nice schools for our children. The truth is there is now a real conflict between the interests of ordinary people, so-called—that’s to say the working class—and the interests of the capitalist economy. The preservation and future prosperity of capitalism demands the impoverishment of the population, and if they prefer to be impoverished to save capitalism, well then, they will be impoverished. The instinctual desire not to be impoverished seems to me a intelligent one, but the problem is that they don’t yet understand that capitalism is not going give them back their pensions and their wages.

Rail: Does that mean that it’s simply impossible to fight against cuts?

Mattick: I think that anti-austerity struggles have to become more radical. They have to concentrate on immediate material goods. For example, there are now millions of people who have been thrown out of their houses. There are a lot of empty houses, so people have to begin moving into those houses. There is a lot of food, so people have to take the food. If factories have closed, people need to go into the factories and start producing goods. But they cannot expect that employers are going to give them jobs. If they could be employed profitably, they already would be, as I say in the book. And they can’t expect the government to give them jobs. The government doesn’t have any money. But that doesn’t mean there aren’t important ways to fight austerity. This is still a rich country. There’s all sorts of stuff around. People have to begin to take the stuff that’s there. They have to demand the immediate improvement in their living conditions—very concrete things. So instead of asking for work, which they cannot get, they should just ask for food. A very intelligent move would be to say, OK, you can’t give us jobs—then just feed us, feed us for nothing. It’s not like there’s no food.

Rail: Your book ends on a somber note—the vision of a coming catastrophe at once economic and ecological. We were hoping for a little more optimism from someone who believes, as you’ve said in another article, that another world is possible. Is this just an empty gesture or phrase? What is that other world, what does it look like, and what can people do to make it a reality?

Mattick: Well that’s what is so frustrating because it’s so obvious. We have this enormous productive apparatus. We have a world full of buildings, offices, schools, factories, farms, and technology. And there is absolutely no reason why people shouldn’t simply take that stuff and start using it. What holds them back is that, on the one hand, it doesn’t occur to them that they can do it and, on the other hand, that the police, the army—an enormous apparatus—prevents them from doing it. The way people are raised makes it very hard for them to think that you can just take this over, that this belongs to you. It’s funny—I was reading an article written in 1831 by the French revolutionary Blanqui with the wonderful title: “The man who makes the soup deserves to eat it.” He says it’s all very simple: if all the owners of capital were to disappear, the world would be exactly the same—you would have the same farms, the same factories—but if all the workers disappeared, then everyone would starve to death. We have not advanced one bit beyond that point of view. The problem is that people are so used to the existence of capitalism, they’re so used to the idea that you have to work for somebody else, that they don’t see that they can just take it over. What will move people to take that step? I think that it takes a very drastic experience to push people out of their normal mode of behavior.

This is why—although I don’t like catastrophe and personally I’m terrified by it like everybody else—you can see that there is a positive side, too. Let’s take a very present-day experience. People in Egypt have lived in tremendous poverty for a long time. But in the last year, the price of food went up by something like eighty percent. It just was too much. There was an enormous uprising. They got rid of Mr. Mubarak and his sons, and now they have General Tantawi—the army officers call him Mubarak’s poodle—Mr. Tantawi is running the country. So instead of Mubarak, his poodle is running the country. Nothing has changed. They’re in exactly the same position. Now they find—oh my God, it’s bigger. People think, OK, well, the next step would be to fight the army, but that’s a more serious problem. As long as the army was not willing to shoot you, you could get rid of one or two people. Now, how are you going to fight the army? You would have to have enormous strike movements and it would be very bloody, so you can see why people are scared.

However, it’s not impossible. The coming catastrophes are going to be gigantic—I read recently that the Indians are now building a wall between India and Bangladesh. They know that 100 million people are going to try to get into India just to live because of floods due to global warming and rising sea levels. So they are preparing to kill 100 million people. The American government is preparing militarily to prevent Mexicans from storming into the United States, as people starve in Mexico. So this is what the future holds. The existing situation is poised on an edge of catastrophe, which might take fifty years to unfold. At some point, people will have to deal with it. I don’t know if that’s optimism.

When I was younger, it seemed like it was about to happen: people in the streets, freedom, socialism—but it turns out that the human race is sluggish. The task is also scary. The army is big. Society is hard to understand, and no one really knows what’s going on. And it’s millions of people, and there’s religion, and there’s parents. I walk down the street, and I think, it’s just insane—don’t people know what’s happening? In 75 years this whole area is going to be under water, and they’re worrying about what kind of jeans they want to buy! It’s hard to imagine that what you experience right now is not going to be there in twenty years. During the First World War, it took until 1916 before the big demonstrations began in the cities of Germany. And it took another two years before people finally said, we’re not going to fight anymore. And that was rather mild—the First World War was nothing compared to the Second, and that was nothing compared to what’s coming now. Nearly 60 million died in the Second World War. Now we’re talking about hundreds of millions starving to death and drowning. So that’s why I’m not chipper about it. Socialism or barbarism, as Luxembourg said. Those are our two alternatives.

This article was originally published Dec 31, 1999 by the Krisis Group.

1. The rule of dead labour

A corpse rules society – the corpse of labour. All powers around the globe formed an alliance to defend its rule: the Pope and the World Bank, Tony Blair and Jörg Haider, trade unions and entrepreneurs, German ecologists and French socialists. They don’t know but one slogan: jobs, jobs, jobs!

Whoever still has not forgotten what reflection is all about, will easily realise the implausibility of such an attitude. The society ruled by labour does not experience any temporary crisis; it encounters its absolute limit. In the wake of the micro-electronic revolution, wealth production increasingly became independent from the actual expenditure of human labour power to an extent quite recently only imaginable in science fiction. No one can seriously maintain any longer that this process can be halted or reversed. Selling the commodity labour power in the 21st century is as promising as the sale of stagecoaches has proved to be in the 20th century. However, whoever is not able to sell his or her labour power in this society is considered to be „superfluous“ and will be disposed of on the social waste dump.

Those who do not work (labour) shall not eat! This cynical principle is still in effect; all the more nowadays when it becomes hopelessly obsolete. It is really an absurdity: Never before the society was that much a labour society as it is now when labour itself is made superfluous. On its deathbed labour turns out to be a totalitarian power that does not tolerate any gods besides itself. Seeping through the pores of everyday life into the psyche, labour controls both thought and action. No expense or pain is spared to artificially prolong the lifespan of the „labour idol“. The paranoid cry for jobs justifies the devastation of natural resources on an intensified scale even if the destructive effect for humanity was realised a long time ago. The very last obstacles to the full commercialisation of any social relationship may be cleared away uncritically, if only there is a chance for a few miserable jobs to be created. „Any job is better than no job“ became a confession of faith, which is exacted from everybody nowadays.

The more it becomes obvious that the labour society is nearing its end, the more forcefully this realisation is being repressed in public awareness. The methods of repression may be different, but can be reduced to a common denominator. The globally evident fact that labour proves to be a self-destructive end-in-itself is stubbornly redefined into the individual or collective failure of individuals, companies, or even entire regions as if the world is under the control of a universal idée fixe. The objective structural barrier of labour has to appear as the subjective problem of those who were already ousted.

To some people unemployment is the result of exaggerated demands, low-performance or missing flexibility, to others unemployment is due to the incompetence, corruption, or greed of „their“ politicians or business executives, let alone the inclination of such „leaders“ to pursue policies of „treachery“. In the end all agree with Roman Herzog, the ex-president of Germany, who said that „all over the country everybody has to pull together“ as if the problem was about the motivation of, let us say, a football team or a political sect. Everybody shall keep his or her nose to the grindstone even if the grindstone got pulverised. The gloomy meta-message of such incentives cannot be misunderstood: Those who fail in finding favour in the eyes of the „labour idol“ have to take the blame, can be written off and pushed away.

Such a law on how and when to sacrifice humans is valid all over the world. One country after the other gets broken under the wheel of economic totalitarianism, thereby giving evidence for the one and only „truth“: The country has violated the so-called „laws of the market economy“. The logic of profitability will punish any country that does not adapt itself to the blind working of total competition unconditionally and without regard to the consequences. The great white hope of today is the business rubbish of tomorrow. The raging economical psychotics won’t get shaken in their bizarre worldview, though. Meanwhile, three quarters of the global population were more or less declared to be social litter. One capitalist centre after the other is dashed to pieces. After the breakdown of the developing countries and after the failure of the state capitalist squad of the global labour society, the East Asian model pupils of market economy have vanished into limbo. Even in Europe, social panic is spreading. However, the Don Quichotes in politics and management even more grimly continue to crusade in the name of the „labour idol“.

Everyone must be able to live from his work is the propounded principle. Hence that one can live is subject to a condition and there is no right where the qualification can not be fulfilled.

Johann Gottlieb Fichte, Foundations of Natural Law according to the Principles of Scientific Theory, 1797

2. The neo-liberal apartheid society

Should the successful sale of the commodity „labour power“ become the exception instead of the rule, a society devoted to the irrational abstraction of labour is inevitably doomed to develop a tendency for social apartheid. All factions of the comprehensive all-parties consensus on labour, so to say the labour-camp, on the quiet accepted this logic long ago and even took over a strictly supporting role. There is no controversy on whether ever increasing sections of the population shall be pushed to the margin and shall be excluded from social participation; there is only controversy on how this social selection is to be pushed through.

The neo-liberal faction trustfully leaves this dirty social-Darwinist business to the „invisible hand“ of the markets. This conception is utilised to justify the dismantling of the welfare state, ostracising those who can no longer keep abreast in the rat race of competition. Only those who belong to the smirking brotherhood of globalisation winners are awarded the quality of being a human. It goes without saying that the capitalist end-in-itself may claim any natural resources of the planet. When they can no longer be profitably mobilised, they have to lie fallow even if entire populations go hungry.

The police, salvation sects, the Mafia, and charity organisations become responsible for that annoying human litter. In the USA and most of the central European countries, more people are imprisoned than in any average military dictatorship. In Latin America, day after day an ever-larger number of street urchins and other poor are hunted down by free enterprise death-squads than dissidents were killed during the worst periods of political repression. There is only one social function left for the ostracised: to be the warning example. Their fate is meant to goad on those who still participate in the rat race of fighting for the leftovers. And even the losers have to be kept in hectic moving so that they don’t hit on the idea to of rebelling against the outrageous impositions they face.

Nevertheless, even at the price of self-annihilation, for most people the brave new world of the totalitarian market economy will only provide for a live in shadow as shadow-humans in a „shady“ economy. As low-wage-slaves and democratic serfs of the „service society, they will have to fawn on the well-off winners of globalisation. The modern „working poor“ may shine the shoes of the last businessmen of the dying labour society, may sell contaminated hamburgers to them, or may join the Security Corps to guard their shopping malls. Those who left behind their brain on the coat rack may dream of working their way up to the position of a service industry millionaire.

In Anglo-Saxon countries this horror scenario is reality meanwhile as it is in Third World countries and Eastern Europe; and Euroland is determined to catch up in rapid strides. The relevant financial papers make no secret of how they imagine the future of labour. The children in Third World countries who wash windscreens at polluted crossroads are depicted as the shining example of „entrepreneurial initiative“ and shall serve as a role model for the jobless in the respective local „service desert“. „The role model for the future is the individual as the entrepreneur of his own labour power, being provident and solely responsible for all his own life“ says the „Commission on future social questions of the free states of Bavaria and Saxony“. In addition: „There will be stronger demand for ordinary person-related services, if the services rendered become cheaper, i.e. if the „service provider“ will earn lower wages“. In a society of human „self-respect“, such a statement would trigger off social revolt. However, in a world of domesticated workhorses, it will only engender a helpless nod.

The crook has destroyed working and taken away the worker’s wage even so. Now he [the worker] shall labour without a wage while picturing to himself the blessing of success and profit in his prison cell. […] By means of forced labour he shall be trained to perform moral labour as a free personal act.

Wilhelm Heinrich Riehl, Die deutsche Arbeit (The German Labour), 1861

3. The neo-welfare-apartheid-state

The anti-neoliberal faction of the socially all-embracing labour camp cannot bring itself to the liking of such a perspective. On the other hand, they are deeply convinced that a human being that has no job is not a human being at all. Nostalgically fixated on the postwar era of mass employment, they are bound to the idea of reviving the labour society. The state administration shall fix what the markets are incapable of. The purported normality of a labour society is to be simulated by means of job programmes, municipally organised compulsory labour for people on dole or welfare, subsidies, public debt, and other policies of this sort. This half-hearted rehash of a state-regulated labour camp has no chance at all, but remains to be the ideological point of departure for broad stratums of the population who are already on the brink of disaster. Doomed to fail, such steps put into practice are anything else but emancipatory.

The ideological transformation of „scarce labour“ (tight labour market) into a prime civil right necessarily excludes all foreigners. The social logic of selection then is not questioned, but redefined: The individual struggle for survival shall be defused by means of ethnic-nationalistic criteria. „Domestic treadmills only for native citizens“ is the outcry deep from the bottom of the people’s soul, who are suddenly able to combine motivated by their perverse lust for labour. Right-wing populism makes no secret of such sentiment. Its criticism of „rival society“ only amounts to ethnic cleansing within the shrinking zones of capitalist wealth.

Whereas the moderate nationalism of social democrats or Greens is set on treating the old-established immigrants like natives and can even imagine naturalising those people should they be able to prove themselves harmless and affable. Thereby the intensified exclusion of refugees from the Eastern and African world can be legitimised in a populist manner even better and without getting into a fuss. Of course, the whole operation is well obscured by talking nineteen to the dozen about humanity and civilisation. Manhunts for „illegal immigrants“ allegedly sneaking in domestic jobs shall not leave behind nasty bloodstains or burn marks on German soil. Rather it is the business of the border police, police forces in general, and the buffer states of „Schengenland“, which dispose of the problem lawfully and best of all far away from media coverage.

The state-run labour-simulation is violent and repressive by birth. It stands for the absolute will to maintain the rule of the „labour idol“ by all means; even after its decease. This labour-bureaucratic fanaticism will not grant peace to those who resorted to the very last hideouts of a welfare state already fallen into ruins, i.e. to the ousted, jobless, or non-competitive, let alone to those refusing to labour for good reasons. Welfare workers and employment agents will haul them before the official interrogation commissions, forcing them to kow-tow before the throne of the ruling corpse.

Usually the accused is given the benefit of doubt, but here the burden of proof is shifted. Should the ostracised not want to live on air and Christian charity for their further lives, they have to accept whatsoever dirty and slave work, or any other absurd „occupational therapy“ cooked up by job creation schemes, just to demonstrate their unconditional readiness for labour. Whether such job has rhyme or reason, not to mention any meaning, or is simply the realisation of pure absurdity, does not matter at all. The main point is that the jobless are kept moving to remind them incessantly of the one and only law governing their existence on earth.

In the old days people worked to earn money. Nowadays the government spares no expenses to simulate the labour-„paradise“ lost for some hundred thousand people by launching bizarre „job training schemes“ or setting up „training companies“ in order to make them fit for „regular“ jobs they will never get. Ever newer and sillier steps are taken to keep up the appearance that the idle running social treadmills can be kept in full swing to the end of time. The more absurd the social constraint of „labour“ becomes, the more brutally it is hammered into the peoples‘ head that they cannot even get a piece of bread for free.

In this respect „New Labour“ and its imitators all over the world concur with the neo-liberal scheme of social selection. In simulating jobs and holding out beguiling prospects of a wonderful future for the labour society, a firm moral legitimacy is created to crack down on the jobless and labour objectors more fiercely. At the same time compulsory labour, subsidised wages, and so-called „honorary citizen activity“ bring down labour cost, entailing a massively inflated low-wage sector and an increase in other lousy jobs of that sort.

The so-called activating workfare does even not spare persons who suffer from chronic disease or single mothers with little children. Recipients of social benefits are released from this administrative stranglehold only as soon as the nameplate is tied to their toe (i.e. in mortuary). The only reason for such state-obtrusiveness is to discourage as many people as possible from claiming benefits at all by displaying dreadful instruments of torture – any miserable job must appear comparatively pleasant.

Officially the paternalist state always only swings the whip out of love and with the intention of sternly training its children, denounced as „work-shy“, to be tough in the name of their better progress. In fact, the pedagogical measures only have the goal to drum the wards out. What else is the idea of conscripting unemployed people and forcing them to go to the fields to harvest asparagus (in Germany)? It is meant to push out the Polish seasonal workers, who accept slave wages only because the exchange rate turns the pittance they get into an acceptable income at home. Forced labourers are neither helped nor given any „vocational perspective“ with this measure. Even for the asparagus growers, the disgruntled academics and reluctant skilled workers, favoured to them as a present, are nothing but a nuisance. When, after a twelve-hour day, the foolish idea of setting up a hot-dog stand as an act of desperation suddenly appears in a more friendly light, the „aid to flexibility“ has its desired neo-British effect.

Any job is better than no job.

Bill Clinton, 1998

No job is as hard as no job.

A poster at the December 1998 rally, organised by initiatives for unemployed people

Citizen work should be rewarded, not paid. […] Whoever does honorary citizen work clears himself of the stigma of being unemployed and being a recipient of welfare benefits.

Ulrich Beck, The Soul of Democracy, 1997

4. Exaggeration and denial of the labour religion

The new fanaticism for labour with which this society reacts to the death of its idol is the logical continuation and final stage of a long history. Since the days of the Reformation, all the powers of Western modernisation have preached the sacredness of work. Over the last 150 years, all social theories and political schools were possessed by the idea of labour. Socialists and conservatives, democrats and fascists fought each other to the death, but despite all deadly hatred, they always paid homage to the labour idol together. „Push the idler aside“, is a line from the German lyrics of the international working (labouring) class anthem; „labour makes free“ it resounds eerily from the inscription above the gate in Auschwitz. The pluralist post-war democracies all the more swore by the everlasting dictatorship of labour. Even the constitution of the ultra-catholic state of Bavaria lectures its citizens in the Lutheran tradition: „Labour is the source of a people’s prosperity and is subject to the special protective custody of the state“. At the end of the 20th century, all ideological differences have vanished into thin air. What remains is the common ground of a merciless dogma: Labour is the natural destiny of human beings.

Today the reality of the labour society itself denies that dogma. The disciples of the labour religion have always preached that a human being, according to its supposed nature, is an „animal laborans“ (working creature/animal). Such an „animal“ actually only assumes the quality of being a human by subjecting matter to his will and in realising himself in his products, as once did Prometheus. The modern production process has always made a mockery of this myth of a world conqueror and a demigod, but might have had a real substratum in the era of inventor capitalists like Siemens or Edison and their skilled workforce. Meanwhile, however, such airs and graces became completely absurd.

Whoever asks about the content, meaning, and goal of his or her job, will go crazy or becomes a disruptive element in the social machinery designed to function as an end-in-itself. „Homo faber“, once full of conceit as to his craft and trade, a type of human who took seriously what he did in a parochial way, has become as old-fashioned as a mechanical typewriter. The treadmill has to run at all cost, and „that’s all there is to it“. Advertising departments and armies of entertainers, company psychologists, image advisors and drug dealers are responsible for creating meaning. Where there is continual babble about motivation and creativity, there is not a trace left of either of them – save self-deception. This is why talents such as autosuggestion, self-projection and competence simulation rank among the most important virtues of managers and skilled workers, media stars and accountants, teachers and parking lot guards.

The crisis of the labour society has completely ridiculed the claim that labour is an eternal necessity imposed on humanity by nature. For centuries it was preached that homage has to be paid to the labour idol just for the simple reason that needs can not be satisfied without humans sweating blood: To satisfy needs, that is the whole point of the human labour camp existence. If that were true, a critique of labour would be as rational as a critique of gravity. So how can a true „law of nature“ enter into a state of crisis or even disappear? The floor leaders of the society’s labour camp factions, from neo-liberal gluttons for caviar to labour unionist beer bellies, find themselves running out of arguments to prove the pseudo-nature of labour. Or how can they explain that three-quarters of humanity are sinking in misery and poverty only because the labour system no longer needs their labour?

It is not the curse of the Old Testament „In the sweat of your face you shall eat your bread“ that is to burden the ostracised any longer, but a new and inexorable condemnation: „You shall not eat because your sweat is superfluous and unmarketable“. That is supposed to be a law of nature? This condemnation is nothing but an irrational social principle, which assumes the appearance of a natural compulsion because it has destroyed or subjugated any other form of social relations over the past centuries and has declared itself to be absolute. It is the „natural law“ of a society that regards itself as very „rational“, but in truth only follows the instrumental rationality of its labour idol for whose „factual inevitabilities“ (Sachzwänge) it is ready to sacrifice the last remnant of its humanity.

Work, however base and mammonist, is always connected with nature. The desire to do work leads more and more to the truth and to the laws and prescriptions of nature, which are truths.

Thomas Carlyle, Working and not Despairing, 1843

5. Labour is a coercive social principle

Labour is in no way identical with humans transforming nature (matter) and interacting with each other. As long as mankind exist, they will build houses, produce clothing, food and many other things. They will raise children, write books, discuss, cultivate gardens, and make music and much more. This is banal and self-evident. However, the raising of human activity as such, the pure „expenditure of labour power“, to an abstract principle governing social relations without regard to its content and independent of the needs and will of the participants, is not self-evident.

In ancient agrarian societies, there were all sorts of domination and personal dependencies, but not a dictatorship of the abstraction labour. Activities in the transformation of nature and in social relations were in no way self-determined, but were hardly subject to an abstract „expenditure of labour power“. Rather, they were embedded in complex rules of religious prescriptions and in social and cultural traditions with mutual obligations. Every activity had its own time and scene; simply there was no abstract general form of activity.

It fell to the modern commodity producing system as an end-in-itself with its ceaseless transformation of human energy into money to bring about a separated sphere of so-called labour „alienated“ from all other social relations and abstracted from all content. It is a sphere demanding of its inmates unconditional surrender, life-to-rule, dependent robotic activity severed from any other social context, and obedience to an abstract „economic“ instrumental rationality beyond human needs. In this sphere detached from life, time ceases to be lived and experienced time; rather time becomes a mere raw material to be exploited optimally: „time is money“. Any second of life is charged to a time account, every trip to the loo is an offence, and every gossip is a crime against the production goal that has made itself independent. Where labour is going on, only abstract energy may be spent. Life takes place elsewhere – or nowhere, because labour beats the time round the clock. Even children are drilled to obey Newtonian time to become „effective“ members of the workforce in their future life. Leave of absence is granted merely to restore an individual’s „labour power“. When having a meal, celebrating or making love, the second hand is ticking at the back of one’s mind.

In the sphere of labour it does not matter what is being done, it is the act of doing itself that counts. Above all, labour is an end-in-itself especially in the respect that it is the raw material and substance of monetary capital yields – the limitless dynamic of capital as self-valorising value. Labour is nothing but the „liquid (motion) aggregate“ of this absurd end-in-itself. That’s why all products must be produced as commodities – and not for any practical reason. Only in commodity form products can „solidify“ the abstraction money, whose essence is the abstraction labour. Such is the mechanism of the alienated social treadmill holding captive modern humanity.

For this reason, it doesn’t matter what is being produced as well as what use is made of it – not to mention the indifference to social and environmental consequences. Whether houses are built or landmines are produced, whether books are printed or genetically modified tomatoes are grown, whether people fall sick as a result, whether the air gets polluted or „only“ good taste goes to the dogs – all this is irrelevant as long as, whatever it takes, commodities can be transformed into money and money into fresh labour. The fact that any commodity demands a concrete use, and should it be a destructive one, has no relevance for the economic rationality for which the product is nothing but a carrier of once expended labour, or „dead labour“.

The accumulation of „dead labour“, in other words „capital“, materialising in the money form is the only „meaning“ the modern commodity producing system knows about. What is „dead labour“? A metaphysical madness! Yes, but a metaphysics that has become concrete reality, a „reified“ madness that holds this society in its iron grip. In perpetual buying and selling, people don’t interact as self-reliant social beings, but only execute the presupposed end-in-itself as social automatons.

The worker (lit. labourer) feels to be himself outside work and feels outside himself when working. He is at home when he does not work. When he works, he is not at home. As a result, his work is forced labour, not voluntary labour. Forced labour is not the satisfaction of a need but only a means for satisfying needs outside labour. Its foreignness appears in that labour is avoided as a plague as soon as no physical or other force exists.

Karl Marx, Economic-Philosophical Manuscripts, 1844

6. Labour and capital are the two sides of the same coin

The political left has always eagerly venerated labour. It has stylised labour to be the true nature of a human being and mystified it into the supposed counter-principle of capital. Not labour was regarded as a scandal, but its exploitation by capital. As a result, the programme of all „working class parties“ was always the „liberation of labour“ and not „liberation from labour“. Yet the social opposition of capital and labour is only the opposition of different (albeit unequally powerful) interests within the capitalist end-in-itself. Class struggle was the form of battling out opposite interests on the common social ground and reference system of the commodity-producing system. It was germane to the inner dynamics of capital accumulation. Whether the struggle was for higher wages, civil rights, better working conditions or more jobs, the all-embracing social treadmill with its irrational principles was always its implied presupposition.

From the standpoint of labour, the qualitative content of production counts as little as it does from the standpoint of capital. The only point of interest is selling labour power at best price. The idea of determining aim and object of human activity by joint decision is beyond the imagination of the treadmill inmates. If the hope ever existed that such self-determination of social reproduction could be realised in the forms of the commodity-producing system, the „workforce“ has long forgotten about this illusion. Only „employment“ or „occupation“ is a matter of concern; the connotations of these terms speak volumes about the end-in-itself character of the whole arrangement and the state of mental immaturity of the participants comes to light.

What is being produced and to what end, and what might be the consequences neither matters to the seller of the commodity labour power nor to its buyer. The workers of nuclear power plants and chemical factories protest the loudest when their ticking time bombs are deactivated. The „employees“ of Volkswagen, Ford or Toyota are the most fanatical disciples of the automobile suicide programme, not merely because they are compelled to sell themselves for a living wage, but because they actually identify with their parochial existence. Sociologists, unionists, pastors and other „professional theologians“ of the „social question“ regard this as a proof for the ethical-moral value of labour. „Labour shapes personality“, they say. Yes, the personalities of zombies of the commodity production who can no longer imagine a life outside of their dearly loved treadmills, for which they drill themselves hard – day in, day out.

As the working class was hardly ever the antagonistic contradiction to capital or the historical subject of human emancipation, capitalists and managers hardly control society by means of the malevolence of some „subjective will of exploitation“. No ruling caste in history has led such a wretched life as a „bondman“ as the harassed managers of Microsoft, Daimler-Chrysler or Sony. Any medieval baron would have deeply despised these people. While he was devoted to leisure and squandered wealth orgiastically, the elite of the labour society does not allow itself any pause. Outside the treadmills, they don’t know anything else but to become childish. Leisure, delight in cognition, realisation and discovery, as well as sensual pleasures, are as foreign to them as to their human „resource“. They are only the slaves of the labour idol, mere functional executives of the irrational social end-in-itself.

The ruling idol knows how to enforce its „subjectless“ (Marx) will by means of the „silent (implied) compulsion“ of competition to which even the powerful must bow, especially if they manage hundreds of factories and shift billions across the globe. If they don’t „do business“, they will be scrapped as ruthlessly as the superfluous „labour force“. Kept in the leading strings of intransigent systemic constraints they become a public menace by this and not because of some conscious will to exploit others. Least of all, are they allowed to ask about the meaning and consequences of their restless action and can not afford emotions or compassion. Therefore they call it realism when they devastate the world, disfigure urban features, and only shrug their shoulders when their fellow beings are impoverished in the midst of affluence.

More and more labour has the good conscience on its side: The inclination for leisure is called „need of recovery“ and begins to feel ashamed of itself. „It is just for the sake of health“, they defend themselves when caught at a country outing. It could happen to be in the near future that succumbing to a „vita contemplativa“ (i.e. to go for a stroll together with friends to contemplate life) will lead to self-contempt and a guilty conscience.

Friedrich Nietzsche, Leisure and Idleness, 1882

7. Labour is patriarchal rule

It is not possible to subject every sphere of social life or all essential human activities to the rule of abstract (Newtonian) time, even if the intrinsic logic of labour, inclusive of the transformation of the latter into „money-substance“, insists on it. Consequently, alongside the „separated“ sphere of labour, so to say at the rear, the sphere of home life, family life, and intimacy came into being.

It is a sphere that conveys the idea of femininity and comprises the various activities of everyday life which can only rarely be transformed into monetary remuneration: from cleaning, cooking, child rearing, and the care for the elderly, to the „labour of love“ provided by the ideal housewife, who busies herself with „loving“ care for her exhausted breadwinner and refuels his emptiness with well measured doses of emotion. That is why the sphere of intimacy, which is nothing but the reverse side of the labour sphere, is idealised as the sanctuary of true life by bourgeois ideology, even if in reality it is most often a familiarity hell. In fact, it is not a sphere of better or true life, but a parochial and reduced form of existence, a mere mirror-inversion subject to the very same systemic constraints (i.e. labour). The sphere of intimacy is an offshoot of the labour sphere, cut off and in its own meanwhile, but bound to the overriding common reference system. Without the social sphere of „female labour“, the labour society would actually never have worked. The „female sphere“ is the implied precondition of the labour society and at the same time its specific result.

The same applies to the gender stereotypes being generalised in the course of the developing commodity-producing system. It was no accident that the image of the somewhat primitive, instinct-driven, irrational, and emotional woman solidified only along with the image of the civilised, rational and self-restrained male workaholic and became a mass prejudice finally. It was also no accident that the self-drill of the white man, who went into some sort of mental boot camp training to cope with the exacting demands of labour and its pertinent human resource management, coincided with a brutal witch-hunt that raged for some centuries.

The modern understanding and appropriation of the world by means of (natural) scientific thought, a way of thinking that was gaining ground then, was contaminated by the social end-in-itself and its gender attributes down to the roots. This way, the white man, in order to ensure his smooth functioning, subjected himself to a self-exorcism of all evil spirits, namely those frames of mind and emotional needs, which are considered to be dysfunctional in the realms of labour.

In the 20th century, especially in the post-war democracies of Fordism, women were increasingly recruited to the labour system, which only resulted in some specific female schizophrenic mind. On the one hand, the advance of women into the sphere of labour has not led to their liberation, but subjected them to very same drill procedures for the labour idol as already suffered by men. On the other hand, as the systemic structure of „segregation“ was left untouched, the separated sphere of „female labour“ continued to exist extrinsic to what is officially deemed to be „labour“. This way, women were subjected to a double-burden and exposed to conflicting social imperatives. Within the sphere of labour – until now – they are predominantly confined to the low-wage sector and subordinate jobs.

No system-conforming struggle for quota regulations or equal career chances will change anything. The miserable bourgeois vision of a „compatibility of career and family“ leaves completely untouched the separation of the spheres of the commodity-producing system and thereby preserves the structure of gender segregation. For the majority of women such an outlook on life is unbearable, a minority of fat cats, however, may utilise the social conditions to attain a winner position within the social apartheid system by delegating housework and child care to poorly paid (and „obviously“ feminine) domestic servants.

Due to the systemic constraints of the labour society and its total usurpation of the individual in particular – entailing his or her unconditional surrender to the systemic logic, and mobility and obedience to the capitalist time regime – in society as a whole, the sacred bourgeois sphere of so-called private life and „holy family“ is eroded and degraded more and more. The patriarchy is not abolished, but runs wild in the unacknowledged crisis of the labour society. As the commodity-producing system gradually collapses at present, women are made responsible for survival in any respect, while the „masculine“ world indulges in the prolongation of the categories of the labour society by means of simulation.

Mankind had to horribly mutilate itself to create its identical, functional, male self, and some of it has to be redone in everybody’s childhood

Max Horkheimer/Theodor W. Adorno, Dialectic of Enlightenment

8. Labour is the service of humans in bondage

The identity of labour and bondman existence can be shown factually and conceptually. Only a few centuries ago, people were quite aware of the connection between labour and social constraints. In most European languages, the term „labour“ originally referred only to the activities carried out by humans in bondage, i.e. bondmen, serfs, and slaves. In Germanic speaking areas, the word described the drudgery of an orphaned child fallen into serfdom. The Latin verb „laborare“ meant „staggering under a heavy burden“ and conveyed the suffering and toil of slaves. The Romance words „travail“, „trabajo“, etc., derive from the Latin „tripalium“, a kind of yoke used for the torture and punishment of slaves and other humans in bondage. A hint of that suffering is still discernible in the German idiom „to bend under the yoke of labour“.

Thus „labour“, according to its root, is not a synonym for self-determined human activity, but refers to an unfortunate social fate. It is the activity of those who have lost their freedom. The imposition of labour on all members of society is nothing but the generalisation of a life in bondage; and the modern worship of labour is merely the quasi-religious transfiguration of the actual social conditions.

For the individuals, however, it was possible to repress the conjunction between labour and bondage successfully and to internalise the social impositions because in the developing commodity-producing system, the generalisation of labour was accompanied by its reification: Most people are no longer under the thumb of a personal master. Human interdependence transformed into a social totality of abstract domination – discernible everywhere, but proving elusive. Where everyone has become a slave, everyone is simultaneously a master, that is to say a slaver of his own person and his very own slave driver and warder. All obey the opaque system idol, the „Big Brother“ of capital valorisation, who harnessed them to the „tripalium“.

9. The bloody history of labour

The history of the modern age is the history of the enforcement of labour, which brought devastation and horror to the planet in its trail. The imposition to waste the most of one’s lifetime under abstract systemic orders was not always as internalised as today. Rather, it took several centuries of brute force and violence on a large scale to literally torture people into the unconditional service of the labour idol.

It did not start with some „innocent“ market expansion meant to increase „the wealth“ of his or her majesty’s subjects, but with the insatiable hunger for money of the absolutist apparatus of state to finance the early modern military machinery. The development of urban merchant’s and financial capital beyond traditional trade relations only accelerated through this apparatus, which brought the whole society in a bureaucratic stranglehold for the first time in history. Only this way did money became a central social motive and the abstraction of labour a central social constraint without regard to actual needs.

Most people didn’t voluntarily go over to production for anonymous markets and thereby to a general cash economy, but were forced to do so because the absolutist hunger for money led to the levy of pecuniary and ever-increasing taxes, replacing traditional payment in kind. It was not that people had to „earn money“ for themselves, but for the militarised early modern firearm-state, its logistics, and its bureaucracy. This way the absurd end-in-itself of capital valorisation and thus of labour came into the world.

Only after a short time revenue became insufficient. The absolutist bureaucrats and finance capital administrators began to forcibly and directly organise people as the material of a „social machinery“ for the transformation of labour into money. The traditional way of life and existence of the population was vandalised as this population was earmarked to be the human material for the valorisation machine put on steam. Peasants and yeomen were driven from their fields by force of arms to clear space for sheep farming, which produced the raw material for the wool manufactories. Traditional rights like free hunting, fishing, and wood gathering in the forests were abolished. When the impoverished masses then marched through the land begging and stealing, they were locked up in workhouses and manufactories and abused with labour torture machines to beat the slave consciousness of a submissive serf into them. The floating rumour that people gave up their traditional life of their own accord to join the armies of labour on account of the beguiling prospects of labour society is a downright lie.

The gradual transformation of their subjects into material for the money-generating labour idol was not enough to satisfy the absolutist monster states. They extended their claim to other continents. Europe’s inner colonisation was accompanied by outer colonisation, first in the Americas, then in parts of Africa. Here the whip masters of labour finally cast aside all scruples. In an unprecedented crusade of looting, destruction and genocide, they assaulted the newly „discovered“ worlds – the victims overseas were not even considered to be human beings. However, the cannibalistic European powers of the dawning labour society defined the subjugated foreign cultures as „savages“ and cannibals.

This provided the justification to exterminate or enslave millions of them. Slavery in the colonial plantations and raw materials „industry“ – to an extent exceeding ancient slaveholding by far, was one of the founding crimes of the commodity-producing system. Here „extermination by means of labour“ was realised on a large scale for the first time. This was the second foundation crime of the labour society. The white man, already branded by the ravages of self-discipline, could compensate for his repressed self-hatred and inferiority complex by taking it out on the „savages“. Like „the woman“, indigenous people were deemed to be primitive halflings ranking in between animals and humans. It was Immanuel Kant’s keen conjecture that baboons could talk if they only wanted and didn’t speak because they feared being dragged off to labour.

Such grotesque reasoning casts a revealing light on the Enlightenment. The repressive labour ethos of the modern age, which in its original Protestant version relied on God’s grace and since the Enlightenment on „Natural Law“, was disguised as a „civilising mission“. Civilisation in this sense means the voluntary submission to labour; and labour is male, white and „Western“. The opposite, the non-human, amorphous, and uncivilised nature, is female, coloured and „exotic“, and thus to be kept in bondage. In a word, the „universality“ of the labour society is perfectly racist by its origin. The universal abstraction of labour can always only define itself by demarcating itself from everything that can’t be squared with its own categories.

The modern bourgeoisie, who ultimately inherited absolutism, is not a descendant of the peaceful merchants who once travelled the old trading routes. Rather it was the bunch of Condottieri, early modern mercenary gangs, poorhouse overseers, penitentiary wards, the whole lot of farmers general, slave drivers and other cut-throats of this sort, who prepared the social hotbed for modern „entrepeneurship“. The bourgeois revolutions of the 18th and 19th century had nothing to do with social emancipation. They only restructured the balance of power within the arising coercive system, separated the institutions of the labour society from the antiquated dynastic interests and pressed ahead with reification and depersonalization. It was the glorious French revolution that histrionically proclaimed compulsory labour, enacted a law on the „elimination of begging“ and arranged for new labour penitentiaries without delay.

This was the exact opposite of what was struggled for by rebellious social movements of a different character flaring up on the fringes of the bourgeois revolutions. Completely autonomous forms of resistance and disobedience existed long before, but the official historiography of the modern labour society cannot make sense of it. The producers of the old agrarian societies, who never put up with feudal rule completely, were simply not willing to come to terms with the prospect of forming the working class of a system extrinsic to their life. An uninterrupted chain of events, from the peasants‘ revolts of the 15th and 16th century, the Luddite uprisings in Britain, later on denounced as the revolt of backwards fools, to the Silesian weavers‘ rebellion in 1844, gives evidence for the embittered resistance against labour. Over the last centuries, the enforcement of the labour society and the sometimes open and sometimes latent civil war were one and the same.

The old agrarian societies were anything but heaven on earth. However, the majority experienced the enormous constraints of the dawning labour society as a change to the worse and a „time of despair“. Despite of the narrowness of their existence, people actually had something to lose. What appears to be the darkness and plague of the misrepresented Middle Ages to the erroneous awareness of the modern times is in reality the horror of the history of modern age. The working hours of a modern white-collar or factory „employee“ are longer than the annual or daily time spent on social reproduction by any pre-capitalist or non-capitalist civilisation inside or outside Europe. Such traditional production was not devoted to efficiency, but was characterised by a culture of leisure and relative „slowness“. Apart from natural disasters, those societies were able to provide for the basic material needs of their members, in fact even better than it has been the case for long periods of modern history or is the case in the horror slums of the present world crisis. Furthermore, domination couldn’t get that deep under the skin as in our thoroughly bureaucratised labour society.

This is why resistance against labour could only be smashed by military force. Even now, the ideologists of the labour society resort to cant to cover up that the civilisation of the pre-modern producers did not peacefully „evolve“ into a capitalist society, but was drowned in its own blood. The mellow labour democrats of today preferably shift the blame for all these atrocities onto the so-called „pre-democratic conditions“ of a past they have nothing to do with. They do not want to see that the terrorist history of the modern age is quite revealing as to nature of the contemporary labour society. The bureaucratic labour administration and state-run registration-mania and control freakery in industrial democracies has never been able to deny its absolutist and colonial origins. By means of ongoing reification to create an impersonal systemic context, the repressive human resource management, carried out in the name of the labour idol, has even intensified and meanwhile pervades all spheres of life. Due to today’s agony of labour, the iron bureaucratic grip can be felt as it was felt in the early days of the labour society. Labour administration turns out to be a coercive system that has always organised social apartheid and seeks in vain to banish the crisis by means of democratic state slavery. At the same time, the evil colonial spirit returns to the countries at the periphery of capitalist „wealth“, „national economies“ that are already ruined by the dozen. This time, the International Monetary Fund assumes the position of an „official receiver“ to bleed white the leftovers. After the decease of its idol, the labour society, still hoping for deliverance, falls back on the methods of its founding crimes, even though it is already beyond salvation.

The barbarian is lazy and differs from the scholar by musing apathetically, since practical culture means to busy oneself out of habit and to feel a need for occupation.

Georg W. F. Hegel, General outlines of the Philosophy of Right, 1821

Actually one begins to feel […] that this kind of labour is the best police conceivable, because it keeps a tight rein on everybody hindering effectively the evolution of sensibility, aspiration, and the desire for independence. For labour consumes nerve power to an extraordinary extent, depleting the latter as to contemplation, musing, dreaming, concern, love, hatred.

Friedrich Nietzsche, The Eulogists of Labour, 1881

10. The working class movement was a movement for labour

The historical working class movement, which did not rise until long after the fall of the old social revolts, did not longer struggle against the impositions of labour but developed an over-identification with the seemingly inevitable. The movement’s focus was on workers‘ „rights“ and the amelioration of living conditions within the reference system of the labour society whose social constraints were largely internalised. Instead of radically criticising the transformation of human energy into money as an irrational end-in-itself, the workers‘ movement took the „standpoint of labour“ and understood capital valorisation as a neutral given fact.

Thus the workers‘ movement stepped into the shoes of absolutism, Protestantism and bourgeois Enlightenment. The misfortune of labour was converted into the false pride of labour, redefining the domestication the fully-fledged working class had went through for the purposes of the modern idol into a „human right“. The domesticated helots so to speak ideologically turned the tables and developed a missionary fervour to demand both the „right to work“ and a general „obligation to work“. They didn’t fight the bourgeois in their capacity as the executives of the labour society but abused them, just the other way around, in the name of labour, by calling them parasites. Without exception, all members of the society should be forcibly recruited to the „armies of labour“.

The workers‘ movement itself became the pacemaker of the capitalist labour society, enforcing the last stages of reification within the labour system’s development process and prevailing against the narrow-minded bourgeois officials of the 19th and early 20th century. It was a process quite similar to what had happened only 100 years before when the bourgeoisie stepped into the shoes of absolutism. This was only possible because the workers‘ parties and trade unions, due to their deification of labour, relied on the state machinery and its institutions of repressive labour management in an affirmative way. That’s why it never occurred to them to abolish the state-run administration of human material and simultaneously the state itself. Instead of that, they were eager to seize the systemic power by means of what they called „the march through the institutions“ (in Germany). Thereby, like the bourgeoisie had done earlier, the workers‘ movement adopted the bureaucratic tradition of labour management and storekeeping of human resources, once conjured up by absolutism.

However, the ideology of a social generalisation of labour required a reconstruction of the political sphere. The system of estates with its differentiation as to political „rights“ (e.g. class system of franchise), being in force when the labour system was just halfway carried through, had to be replaced by the general democratic equality of the finalised „labour state“. Furthermore, any unevenness in the running of the valorisation machine, especially when felt as a harmful impact by society as whole, had to be balanced by welfare state intervention. In this respect, too, it was the workers‘ movement who brought forth the paradigm. Under the name „social democracy“ it became theever largest „bourgeois action group“ in history, but got trapped in its own snare though. In a democracy anything may be subject to negotiation except for the intrinsic constraints of the labour society, which constitute the axiomatic preconditions implied. What can be on debate is confined to the modalities and the handling of those constraints. There is always only a choice between Coca-Cola and Pepsi, between pestilence and cholera, between impudence and dullness, between Kohl and Schröder.

The „democracy“ inherent in the labour society is the ever most perfidious system of domination in history – a system of self-oppression. That’s why such a democracy never organises its members free decision on how the available resources shall be utilised, but is only concerned with the constitution of the legal fabric forming the reference system for the socially segregated labour monads compelled to market themselves under the law of competition. Democracy is the exact opposite of freedom. As a consequence, the „labouring humans“ are necessarily divided into administrators and subjects of administration, employers and employees (in the true sense of the word), functional elite and human material. The inner structures of political parties, applying to labour parties in particular, are a true image of the prevailing social dynamic. Leaders and followers, celebrities and celebrators, nepotism-networks and opportunists: Those interrelated terms are producing evidence of the essence of a social structure that has nothing to do with free debate and free decision. It is a constituent part of the logic of the system that the elite itself is just a dependent functional element of the labour idol and its blind resolutions.

Ever since the Nazis seized power, any political party is a labour party and a capitalist party at the same time. In the „developing societies“ of the East and South, the labour parties mutated into parties of state terrorism to enable catch-up modernisation; in Western countries they became part of a system of „peoples‘ parties“ with exchangeable party manifestos and media representatives. Class struggle is all over because labour society’s time is up. As the labour society is passing away, „classes“ turn out to be mere functional categories of a common social fetish system. Whenever social democrats, Greens, and post-communists distinguish themselves by outlining exceptionally perfidious repression schemes, they prove to be nothing but the legitimate heirs of the workers‘ movement, which never wanted anything else but labour at all cost.

Labour has to wield the sceptre,
Serfdom shall be the idlers fate,
Labour has to rule the world as
Labour is the essence of the world.

Friedrich Stampfer, Der Arbeit Ehre (In Honour of Labour), 1903

11. The crisis of labour

For a short historical moment after the Second World War, it seemed that the labour society, based on Fordistic industries, had consolidated into a system of „eternal prosperity“ pacifying the unbearable end-in-itself by means of mass consumption and welfare state amenities. Apart from the fact that this idea was always an idea of democratic helots – meant to become reality only for a small minority of world population, it has turned out to be foolish even in the capitalist centres. With the third industrial revolution of microelectronics, the labour society reached its absolute historical barrier.

That this barrier would be reached sooner or later was logically foreseeable. From birth, the commodity-producing system suffers from a fatal contradiction in terms. On the one hand, it lives on the massive intake of human energy generated by the expenditure of pure labour power – the more the better. On the other hand, the law of operational competition enforces a permanent increase in productivity bringing about the replacement of human labour power by scientific operational industrial capital.

This contradiction in terms was in fact the underlying cause for all of the earlier crises, among them the disastrous world economic crisis of 1929-33. Due to a mechanism of compensation, it was possible to get over those crises time and again. After a certain incubation period, then based on the higher level of productivity attained, the expansion of the market to fresh groups of buyers led to an intake of more labour power in absolute numbers than was previously rationalised away. Less labour power had to be spent per product, but more goods were produced absolutely to such an extent that this reduction was overcompensated. As long as product innovations exceeded process innovations, it was possible to transform the self-contradiction of the system into an expansion process.

The striking historical example is the automobile. Due to the assembly line and other techniques of „Taylorism“ („work-study expertise“), first introduced in Henry Ford’s auto factory in Detroit, the necessary labour time per auto was reduced to a fraction. Simultaneously, the working process was enormously condensed, so that the human material was drained many times over the previous level in ratio to the same labour time interval. Above all, the car, up to then a luxury article for the upper ten thousand, could be made available to mass consumption due to the lower price.

This way the insatiable appetite of the labour idol for human energy was satisfied on a higher level despite rationalised assembly line production in the times of the second industrial revolution of „Fordism“. At the same time, the auto is a case in point for the destructive character of the highly developed mode of production and consumption in the labour society. In the interest of the mass production of cars and private car use on a huge scale, the landscape is being buried under concrete and the environment is being polluted. And people have resigned to the undeclared 3rd world war raging on the roads and routes of this world – a war claiming millions of casualties, wounded and maimed year in, year out – by just shrugging it off.

The mechanism of compensation becomes defunct in the course of the 3rd industrial revolution of microelectronics. It is true that through microelectronics many products were reduced in price and new products were created (above all in the area of the media). However, for the first time, the speed of process innovation is greater than the speed of product innovation. More labour is rationalised away than can be reabsorbed by expansion of markets. As a logical consequence of rationalisation, electronic robotics replaces human energy or new communication technology makes labour superfluous, respectively. Entire sectors and departments of construction, production, marketing, warehousing, distribution, and management vanish into thin air. For the first time, the labour idol unintentionally confines itself to permanent hunger rations, thereby bringing about its very own death.

As the democratic labour society is a mature end-in-itself system of self-referential labour power expenditure, working like a feedback circuit, it is impossible to switch over to a general reduction in working hours within its forms. On the one hand, economic administrative rationality requires that an ever-increasing number of people become permanently „jobless“ and cut off from the reproduction of their life as inherent in the system. On the other hand, the constantly decreasing number of „employees“ is suffering from overworking and is subject to an even more intense efficiency pressure. In the midst of wealth, poverty and hunger are coming home to the capitalist centres. Production plants are shut down, and large parts of arable land lie fallow. A great number of homes and public buildings are vacant, whereas the number of homeless persons is on the increase. Capitalism becomes a global minority event.

In its distress, the dying labour idol has become auto-cannibalistic. In search of remaining labour „food“, capital breaks up the boundaries of national economy and globalises by means of nomadic cut-throat competition. Entire regions of the world are cut off from the global flows of capital and commodities. In an unprecedented wave of mergers and „hostile takeovers“, global players get ready for the final battle of private entrepeneurship. The disorganised states and nations implode, their populations, driven mad by the struggle for survival, attack each other in ethnic gang wars.

The basic moral principle is the right of the person to his work. […] For me there is nothing more detestable than an idle life. None of us has a right to that. Civilisation has no room for idlers.

Henry Ford

Capital itself is the moving contradiction, [in] that it presses to reduce labour time to a minimum, while it posits labour time, on the other side, as sole measure and source of wealth. […] On the one side, then, it calls to life all the powers of science and of nature, as of social combination and of social intercourse, in order to make the creation of wealth independent (relatively) of the labour time employed on it. On the other side, it wants to use labour time as the measuring rod for the giant social forces thereby created, and to confine them within the limits required to maintain the already created value as value.

Karl Marx, Foundation of the Critique of Political Economy, 1857/8

12. The end of politics

Necessarily the crisis of labour entails the crisis of state and politics. In principle, the modern state owes its career to the fact that the commodity producing system is in need of an overarching authority guaranteeing the general preconditions of competition, the general legal foundations, and the preconditions for the valorisation process – inclusive of a repression apparatus in case human material defaults the systemic imperatives and becomes insubordinate. Organising the masses in the form of bourgeois democracy, the state had to increasingly take on socio-economic functions in the 20th century. Its function is not limited to the provision of social services but comprises public health, transportation, communication and postal service, as well as infrastructures of all kind. The latter state-run or state-supervised services are essential for the working of the labour society, but cannot be organised as a private enterprise valorisation process; „privatised“ public services are most often nothing but state consumption in disguise. The reason for that is that such infrastructure must be available for the society as a whole on a permanent basis and cannot follow the market cycles of supply and demand.

As the state is not a valorisation unit in its own and thus not able to transform labour into money, it has to skim off money from the actual valorisation process to finance its state functions. If the valorisation of value comes to a standstill, the coffers of state empty. The state, purported to be the social sovereign, proves to be completely dependent on the blindly raging, fetishised economy specific to the labour society. The state may pass as many bills as it wants, if the forces of production (the general powers of humanity) outgrow the system of labour, positive law, constituted and applicable only in relation to the subjects of labour, leads nowhere.

As a result of the ever-increasing mass unemployment, revenues from the taxation of earned income drain away. The social security net rips as soon as the number of „superfluous“ people constitutes a critical mass that has to be fed by the redistribution of monetary yields generated elsewhere in the capitalist system. However, with the rapid concentration process of capital in crisis, exceeding the boundaries of national economies, state revenues from the taxation of corporate profits drain away as well. The compulsions thereby exerted by transnational corporations on national economies, who are competing for foreign investment, result in tax dumping, dismantling of the welfare state, and the downgrading of environment protection standards. That is why the democratic state mutates into a mere crisis administrator.

The more the state approaches financial emergency, the more it is reduced to its repressive core. Infrastructures are cut down to proportions just meeting the requirements of transnational capital. As it was once the case in the colonies, social logistics are increasingly restricted to a few economic centres while the rest of the territory becomes wasteland. Whatever can be privatised is privatised, even if more and more people are excluded from the most essential supplies.

When the valorisation of value concentrates on only a few world market havens, a comprehensive supply system to satisfy the needs of the population as a whole does not matter any longer. Whether there is train service or postal service available is only relevant in respect to trade, industry, and financial markets. Education becomes the privilege of the globalisation winners. Intellectual, artistic, and theoretical culture is weighed against the criterion of marketability and fades away. A widening financing gap ruins public health service, giving rise to a class system of medical care. Surreptitiously and gradually at the beginning, eventually with callous candour, the law of social euthanasia is promulgated: Because you are poor and superfluous, you will have to die early.

In the fields of medicine, education, culture, and general infrastructure, knowledge, skill, techniques and methods along with the necessary equipment are available in abundance. However, pursuant to the „subject to sufficient funds“-clause – the latter objectifying the irrational law of the labour society – any of those capacities and capabilities has to be kept under lock and key, or has to be demobilised and scrapped. The same applies to the means of production in farming and industry as soon as they turn out to be „unprofitable“. Apart from the repressive labour simulation imposed on people by means of forced labour and low-wage regime along with the cutback of social security payments, the democratic state that already transformed into an apartheid system has nothing on offer for his ex-labour subjects. At a more advanced stage, the administration as such will disintegrate. The state apparatus will degenerate into a corrupt „kleptocracy“, the armed forces into Mafia-structured war gangs, and police forces into highwaymen.

No policy conceivable can stop this process or even reverse it. By its essence politics is related to social organisation in the form of state. When the foundations of the state-edifice crumble, politics and policies become baseless. Day after day, the left-wing democratic formula of the „political shaping“ (politische Gestaltung) of living conditions makes a fool of itself more and more. Apart from endless repression, the gradual elimination of civilisation, and support for the „terror of economy“, there is nothing left to „shape“. As the social end-in-itself specific to the labour society is an axiomatic presupposition of Western democracy, there is no basis for political-democratic regulation when labour is in crisis. The end of labour is the end of politics.

13. The casino-capitalist simulation of labour society

The predominant social awareness deceives itself systematically about the actual state of the labour society: Collapsing regions are excommunicated ideologically, labour market statistics are distorted unscrupulously, and forms of impoverishment are simulated away by the media. Simulation is the central feature of crisis capitalism anyway. This is also true for the economy itself.

If – at least in the countries at the heart of the Western world – it seems that capital accumulation is possible without labour employed and that money as a pure form is able to guarantee the further valorisation of value out of itself, such appearance is owing to the simulation process going on at financial markets. As a mirror image of labour simulation by means of coercive measures imposed by the labour administration authorities, a simulation of capital valorisation developed from the speculative uncoupling of the credit system and equity market from the actual economy.

Present-time labour employed is replaced by the tapping of future-time labour that will never be employed in reality – capital accumulation taking place in some fictitious future II so to speak. Monetary capital that no longer can profitably be reinvested in active assets, and is therefore unable to consume labour, has increasingly to resort to financial markets.

Even the Fordistic boom of capital valorisation in the heydays of the so-called „economic miracle“ after World War II was not entirely self-sustaining. As it was impossible to finance the basic preconditions of labour society otherwise, the state turned to deficit spending to an unprecedented extent. The credit volume raised exceeded revenue from taxation by far. This means that the state pledged its future actual revenue as a collateral security. On the one hand, this way an investment opportunity for „superfluous“ moneyed capital was created; it was lent to the state on interest. The state settled interest payment by raising fresh credit, thereby funnelling back the borrowed money into economic circulation.

On the other hand, this implies that social security expenditure and public spending on infrastructure was financed by way of credit. Hence, in terms of capitalist logic, an „artificial“ demand was created which was not covered by productive labour power expenditure. By tapping its own future, the labour society prolonged the lifetime of the Fordistic boom beyond its actual span.

This simulative element, being in operation even in times of a seemingly intact valorisation process, came up against limiting factors in line with the amount of indebtedness of the state. „Public debt crisis“ in the capitalist centres as well as in Third World countries put an end to the stimulation of economic growth by means of deficit spending and laid the foundation for the triumphant advance of neo-liberal deregulation policies. According to the liberal ideology, deregulation can only be effected in line with a sweeping reduction of the public-sector share in national product In reality costs and expenses arising from crisis management, whether it is government spending on the repression apparatus or national expenditure for the maintenance of the simulation machinery, do compensate cost saving from deregulation and the reduction of state functions. In many states, the public-sector share even expanded as a result.

However, it was not possible to simulate the further accumulation of capital by means of deficit spending any longer. Consequently, in the eighties of last century, the additional creation of fictitious capital shifted to the equity market. No longer dividend, the share in real profit, is a matter of concern; rather it is stock price gains, the speculative increase in value of the legal title up to an astronomical magnitude, which counts. The ratio of real economy to speculative price movements turned upside down. The speculative price advance no longer anticipates real economic expansion but conversely, the bull market of fictitious net profit generation simulates a real accumulation that no longer exists.

Clinically dead, the labour idol is kept breathing artificially by means of a seemingly self-induced expansion of financial markets. Industrial corporations show profits that don’t come from operating income, i.e. the production and sale of goods – a loss-making branch of business for a long time – but from the „clever“ speculation of their financial departments in stocks and currency. The revenue items shown in the budgets of public authorities are not yielded by taxation or public borrowing, but by the keen participation of fiscal administrations in the financial gambling markets. Families and one-person households whose real income from wages or salaries is dropping dramatically, keep to their spending spree habit by using stocks and prospective price gains as a collateral for consumer credits. Once again, a new form of artificial demand is created resulting in production and revenue „built upon sandy ground“.

The speculative process is a dilatory tactic to defer the global economic crisis. As the fictitious increase in the value of legal titles is only the anticipation of future labour employed (to an astronomical magnitude) that will never be employed, the lid will be taken off the objectified swindle after a certain time of incubation. The breakdown of the „emerging markets“ in Asia, Latin America, and Eastern Europe was just a first foretaste. It is only a question of time until the financial markets of the capitalist centres in the US, the EU (European Union) and Japan will collapse.

These interrelations are completely distorted by the fetish-awareness of the labour society, inclusive of traditional left-wing and right-wing „critics of capitalism“. Fixated on the labour phantom, which was ennobled to be the transhistorical and positive precondition of human existence, they systematically confuse cause and effect. The speculative expansion of financial markets, which is the cause for the temporary deferment of crisis, is then just the other way around, detected to be the cause of the crisis. The „evil speculators“, they say more or less panic-stricken, will ruin the absolutely wonderful labour society by gambling away „good“ money of which they have more than enough just for kicks, instead of bravely investing it in marvellous „jobs“ so that a labour maniac humanity may enjoy „full employment“ self-indulgently.

It is beyond them that it is by no means speculation that brought investment in real economy to a standstill, but that such investment became unprofitable as a result of the 3rd industrial revolution. The speculative take off of share prices is just a symptom of the inner dynamics. Even according to capitalist logic, this money, seemingly circulating in ever-increasing loads, is not „good“ money any longer but rather „hot air“ inflating the speculative bubble. Any attempt to tap this bubble by means of whatsoever tax (Tobin-tax, etc.) to divert money flows to the ostensibly „correct“ and real social treadmills will most probably bring about the sudden burst of the bubble.

Instead of realising that we all become inexorably unprofitable and therefore the criterion of profitability itself, together with the immanent foundations of labour society, should be attacked as being obsolete, one indulges in demonising the „speculators“. Right-wing extremists, left-wing „subversive elements“, worthy trade unionists, Keynesian nostalgics, social theologians, TV hosts, and all the other apostles of „honest“ labour unanimously cultivate such a cheap concept of an enemy. Very few of them are aware of the fact that it is only a small step from such reasoning to the re-mobilisation of the anti-Semitic paranoia. To invoke the „creative power“ of national-blooded non-monetary capital to fight the „money-amassing“ Jewish-international monetary capital threatens to be the ultimate creed of the intellectually dissolute left; as it has always been the creed of the racist, anti-Semitic, and anti-American „job-creation-scheme“ right.

As soon as labour in the direct form has ceased to be the great well-spring of wealth, labour time ceases and must cease to be its measure, and hence exchange value [must cease to be the measure] of use value. […] With that, production based on exchange value breaks down, and the direct, material production process is stripped of the form of penury and antithesis.

Karl Marx, Foundation of the Critique of Political Economy, 1857/8

14. Labour can not be redefined

After centuries of domestication, the modern human being can not even imagine a life without labour. As a social imperative, labour not only dominates the sphere of the economy in the narrow sense, but also pervades social existence as a whole, creeping into everyday life and deep under the skin of everybody. „Free time“, a prison term in its literal meaning, is spent to consume commodities in order to increase (future) sales.

Beyond the internalised duty of commodity consumption as an end-in-itself and even outside offices and factories, labour casts its shadow on the modern individual. As soon as our contemporary rises from the TV chair and becomes active, every action is transformed into an act similar to labour. The joggers replace the time clock by the stopwatch, the treadmill celebrates its post-modern rebirth in chrome-plated gyms, and holidaymakers burn up the kilometres as if they had to emulate the year’s work of a long-distance lorry driver. Even sexual intercourse is orientated towards the standards of sexology and talk show boasting.

King Midas was quite aware of meeting his doom when anything he touched turned into gold; his modern fellow sufferers, however, are far beyond this stage. The demons for work (labour) even don’t realise any longer that the particular sensual quality of any activity fades away and becomes insignificant when adjusted to the patterns of labour. On the contrary, our contemporaries quite generally only ascribe meaning, validity and social significance to an activity if they can square it with the indifference of the world of commodities. His labour’s subjects don’t know what to make of a feeling like grief; the transformation of grief into grieving-work, however, makes the emotional alien element a known quantity one is able to gossip about with people of one’s own kind. This way dreaming turns into dreaming-work, to concern oneself with a beloved one turns into relationship-work, and care for children into child raising work past caring. Whenever the modern human being insists on the seriousness of his activities, he pays homage to the idol by using the word „work“ (labour).

The imperialism of labour then is reflected not only in colloquial language. We are not only accustomed to using the term „work/labour“ inflationary, but also mix up two essentially different meanings of the word. „Labour“ no longer, as it would be correct, stands for the capitalist form of activity carried out in the end-in-itself treadmills, but became a synonym for any goal-directed human effort in general, thereby covering up its historical tracks.

This lack of conceptual clarity paves the way for the widespread „common-sense“ critique of labour society, which argues just the wrong way around by affirming the imperialism of labour in a positivist way. As if labour would not control life through and through, the labour society is accused of conceptualising „labour“ too narrowly by only validating marketable gainful employment as „true“ labour in disregard of morally decent do-it-yourself work or unpaid self-help (housework, neighbourly help, etc.). An upgrading and broadening of the concept labour shall eliminate the one-sided fixation along with the hierarchy involved.

Such thinking is not at all aimed at emancipation from the prevailing compulsions, but is only semantic patchwork. The apparent crisis of the labour society shall be resolved by manipulation of social awareness in elevating services, which are extrinsic to the capitalist sphere of production and deemed to be inferior so far, to the nobility of „true“ labour. Yet the inferiority of these services is not merely the result of a certain ideological view, but inherent in the very fabric of the commodity-producing system and cannot be abolished by means of a nice moral re-definition.

What can be regarded as „real“ wealth has to be expressed in monetary form in a society ruled by commodity production as an end-in-itself. The concept of labour determined by this structure imperialistically rubs off onto any other sphere, although only in a negative way in making clear that basically everything is subjected to its rule. So the spheres extrinsic to commodity production necessarily remain well within the shadow of the capitalist production sphere because they don’t square with economic administrative time logic even if – and strictly when – their function is vital as it is the case with respect to „female labour“ in the spheres of „sweet“ home, loving care, etc.

A moralising broadening of the labour concept instead of radical criticism not only veils the social imperialism of the commodity producing economy, but fits extremely well with the authoritarian crisis management. The call for the full recognition of „housework“ and other menial services carried out in the so-called „3rd sector“, raised since the 1970s of the last century, was focused on social benefits at the beginning. The administration in crisis, however, has turned the table and mobilises the moral impetus of such a claim straight against financial hopes in making use of the infamous „subsidiarity principle“.

Singing the praise of „honorary posts“ and „honorary citizen activity“ does not mean that citizens may poke about in the nearly empty public coffers. Rather, it is meant to cover up the state’s retreat from the field of social services, to conceal the forced labour schemes that are already under way, and to mask the mean attempt to shift the burden of crisis onto women. The public institutions retire from social commitment, appealing kindly and free of charge to „all of us“ from now on to take „private“ initiative in fighting one’s very own or other’s misery and never demand financial aid. This way the definition juggle with the still „sacred“ concept of labour, widely misunderstood as an emancipatory approach, clears the way for the abolition of wages by retention of labour on the scorched earth of the market economy. The steps taken by public institutions bear out that today social emancipation cannot be achieved by means of a re-definition of labour, but only by a conscious devaluation of the very concept.

Along with material prosperity, ordinary person-related services would increase immaterial prosperity. The well-being of the customer will improve if the „service provider“ relieves him of cumbersome chores. At the same time the well-being of the „service-provider“ will improve because the service rendered is likely to strengthen his self-esteem. The rendering of an ordinary, person-related service is better for the psyche [of the service provider] than the situation of being jobless. Report of the „Commission on future social questions of the free states of Bavaria and Saxony“, 1997

[…]Properly thou hast no other knowledge but what thou hast got by working: the rest is yet all a hypothesis.

Thomas Carlyle, Working and not Despairing, 1843

15. The crisis of opposing interests

However much the fundamental crisis of labour is repressed and made a taboo, its influence on any social conflict is undeniable. The transition from a society that was able to integrate the masses to a system of selection and apartheid though did not lead to a new round of the old class struggle between capital and labour. Rather the result was a categorical crisis of the opposing interests as inherent in the system as such. Even in the period of prosperity after World War II, the old emphasis of class struggle was on the wane. The reason for that was not that the „preordained“ revolutionary subject (i.e. the working class) had been integrated into society by means of manipulative wheelings and dealings and the bribes of a questionable prosperity. On the contrary, the emphasis faded because the logical identity of capital and labour as functional categories of a common social fetish form became evident on the stage of social development reached in the times of Fordism. The desire to sell the commodity labour power at best price, as immanent in the system, destroyed any transcendental perspective.

Up to the seventies of last century, the working class struggled for the participation of ever larger sections of the population in the venomous fruits of the labour society. Under the crisis conditions of the 3rd Industrial Revolution however, even this impetus lost momentum. Only as long as the labour society expanded, was it possible to stage the battle of opposing interests on a large scale. When the common foundation falls into ruins, it becomes more or less impossible to pursue the interests as inherent in the system by means of joint action. De-solidarity becomes a general phenomenon. Wage workers desert trade unions, senior executives desert employers‘ associations – everyone for himself, and the capitalist system-god against everybody. Individualisation, so often invoked, is nothing but another symptom of the crisis of labour society.

It is only on a micro-economic scale that interests may still be able to combine. Inasmuch as it became somewhat of a privilege to organise one’s very own life in accordance with the principles of business administration, which, by the way, makes a mockery of the idea of social emancipation, the representation of the interests of the commodity labour power degenerated into tough lobbyism of ever smaller sections of the society. Whoever is willing to accept the logic of labour has to accept the logic of apartheid as well. The various trade unions focus on ensuring that their ever smaller and very particular membership is able to sell its skin at the cost of the members of other unions. Workers and shop stewards no longer fight the executive management of their own company, but the wage earners of competing enterprises and industrial locations, no matter whether the rivals are based in the nearest neighbourhood or in the Far East. Should the question arise who is going to get the kick when the next internal company rationalisation becomes due, the colleagues next door turn into foes.

The uncompromising de-solidarity is not restricted to the internal conflicts in companies or the rivalry between various trade unions. As all the functional categories of the labour society in crisis fanatically insist on the logic immanent in the system, that is, that the well-being of humans has to be a mere by-product or side effect of capital valorisation, nowadays basically any conflict is governed by the „St. Florian-principle“. (German saying/prayer: „Holy St. Florian, please spare my home. Instead of that you may set on fire the homes in my neighbourhood“. St. Florian is the patron saint of fire protection.) All lobbyists know the rules and play the game. Any penny received by the clients of a competing faction is a loss. Any cut in social security payments to the detriment of others may improve one’s own prospect of a further period of grace. Thus the old-age pensioner becomes the natural adversary of all social security contributors, the sick person turns into the enemy of health insurance policy holders, and the hatred of „native citizens“ is unleashed on immigrants.

This way the attempt to use opposing interests inherent in the system as a leverage for social emancipation is irreversibly exhausted. The traditional left has finally reached a dead end. A rebirth of radical critique of capitalism depends on the categorical break with labour. Only if the new aim of social emancipation is set beyond labour and its derivatives (value, commodity, money, state, law as a social form, nation, democracy, etc.), a high level of solidarity becomes possible for society as a whole. Resistance against the logic of lobbyism and individualisation then could point beyond the present social formation, but only if the prevailing categories are referred to in a non-positivist way.

Until now, the left shirks the categorical break with labour society. Systemic constraints are played down to be mere ideology, the logic of the crises is considered to be due to a political project of the „ruling class“. The categorical break is replaced by „social-democratic“ and Keynesian nostalgia. The left does not strive for a new concrete universality beyond abstract labour and money form, but frantically holds on to the old form of abstract universality which they deem to be the one and only basis for the battle of opposing interests as intrinsic to the system. However, these attempts remain abstract and cannot integrate any social mass movement simply because the left dodges dealing with the preconditions and causes of the crisis of the labour society.

This is particularly true of the call for a guaranteed citizen’s income. Instead of combining concrete social action and resistance against certain measures of the apartheid regime with a general programme against labour, this demand produces a false universality of social critique, which remains abstract, intrinsic to the system, and helpless in every respect. The motive force behind the cut-throat competition described above cannot be neutralised that way. The full swing of the global labour treadmill to the end of time is ignorantly presupposed; where should the money to finance a state-guaranteed income come from, if not from the smooth running of the valorisation machine? Whoever relies on such a „social dividend“ (even this term speaks volumes) has on the quiet to bank on a winner position of his „own“ country in the global free-market economy. Only the winner of the free-market world war may be able to afford the feeding of millions of capitalistically „superfluous“ and penniless boarders for a short period; furthermore it goes without saying that the holders of foreign passports are then „naturally“ excluded.

The do-it-yourself squad of reformism is ignorant of the capitalist constitution of the money form in every respect. In the end, as it becomes apparent that both the labour subject and the commodity-consuming subject are doomed to perish, they only want to rescue the latter one. Instead of calling into question the capitalist way of life as such, they wish that despite crisis, the world is to be buried under a vast column of fuming cars, ugly concrete piles, and trashy commodities. Their main concern is that people may still be able to enjoy the one and only miserable freedom modern humans can conceive of: the freedom of choice in front of supermarket shelves.

Yet even this sad and reduced perspective is completely illusionary. Its left-wing protagonists – and theoretical illiterates – have long forgotten that capitalist commodity consumption has never been about the satisfaction of needs, but is and has always been nothing but a function and mere by-product of the valorisation process. When labour power cannot be sold any longer, even essential needs are regarded as outrageous luxury claims, which must be lowered to a minimum. That’s why, under the circumstances of crisis, a citizen’s income-scheme will suggest itself as a solution. As an instrument for the reduction of government spending, it will become the cheap version of social benefits, replacing the collapsing social insurance system. It was Milton Friedman, the brain of neo-liberalism, who originally designed the concept of a citizen’s income just for the reduction of public expenditure. A disarmed left now takes up this concept as if it is a lifeline. However, citizen’s income will become reality only as pittance – or it will never be.

It has appeared, that from the inevitable laws of our nature some human beings must suffer from want. These are the unhappy persons who, in the great lottery of life, have drawn a blank.

Thomas Robert Malthus, An Essay on the Principle of Population, 1798

16. The abolition of labour

The categorical break with labour will not find any existing, objectively determinable social camp, as it was the case in respect to traditional social action as inherent in the system. It is a break with the false and misleading laws and the common-sense thinking of a „second nature“, and by no means the only repeated and quasi-automatic execution of the latter. Instead of that, the break requires a negating consciousness, refusal and rebellion without being able to rely on the backing of whatsoever „law of history“. No abstract-universal principle can provide the point of departure, but only the repulsion of one’s very own existence as a subject of labour and competition and the flat refuse of a life to rule on an ever more miserable level.

For all its predominance, labour has never succeeded in completely wiping out the disgust at the constraints brought about by this form of social mediation. Apart from all the forms of regressive fundamentalism, the competition complex at the heart of social Darwinism in particular, a potential for protest and resistance does still exist. Anxiety and uneasiness is widespread, but was repressed to the socio-psychic subconscious and thereby silenced. For this reason, it is necessary to clear space for intellectual and mental freedom to enable the thinking of the unthinkable. The labour camp’s world monopoly of interpretation must be contested. Theoretical reflection of labour can serve as a catalyst. It is the task of theory to fiercely attack the ban on thinking and to say loudly and clearly what nobody dares to think, but many people sense: the labour society is nearing its end. And there is definitely no reason to deplore its demise.

Only an explicitly formulated critique of labour along with a corresponding theoretical debate could bring about a new public awareness; the latter being the indispensable prerequisite for the constitution of a social movement that puts labour critique into practice. The interior controversies of the labour camp are exhausted and become more and more absurd. That is why there is a dire need for a re-determination of social conflict lines along which a social movement against labour can form up.

It is necessary to describe in broad outline what are the possible goals for a world beyond labour. However, it is not a canon of positivist principles that feeds the programme against labour, rather it is the power of negation. In the course of the enforcement of labour, the basic means and social relations constituting life were alienated from humans. The negation of labour society is only possible if humans re-appropriate their capacity of social existence as social beings on an even higher historical level. The opponents of labour will strive for the constitution of global associations of free individuals who are ready to wrest the means of production and existence from the labour idol’s hand and its idle running valorisation machine in order to take charge of social reproduction themselves. Only in struggling against the monopolisation of all social resources and potentials for material wealth withheld by the powers of alienation as objectified in market and state, can social realms of emancipation be conquered.

This implies that private property must be attacked in a different way. For the traditional left, private property was not the legal form intrinsic to the commodity producing system, but merely an ominous and subjective capitalist „control“ over resources. That gave rise to the absurd idea that private property could be overcome in terms of the categories of the system itself. State property („nationalisation“) seemed to be the counter model of private property. The state, however, is nothing but the outer cloak of forced community or, in other words, the abstract generality of the socially atomised commodity producers. Hence, state property is a form which itself is derived from private property, no matter whether garnished with the adjective „socialist“ or not.

In the crisis of labour society, both private property and state property become obsolete because any of them require a smoothly running valorisation process. That is the reason why tangible assets increasingly turn into dead assets. Industrial and legal institutions jealously guard them and put them under lock and key to make sure that the means of production decay rather than be made available for other purposes. A takeover of the means of production by associations of free individuals against the resistance of the state, its legal institutions, and the repressive constraints exerted by them, implies that these means of production will no longer be mobilised in the form of commodity production for the anonymous markets.

Commodity production then will be replaced by open debate, mutual agreement, and collective decision of all members of society on how resources can be used wisely. It will become possible to establish the institutional identity of producers and consumers, unheard-of and unthinkable under the dictate of the capitalist end-in-itself. Market and state, institutions (once) alienated from human society, will be replaced by a graded system of councils, from town district level to the global level, where associations of free individuals will decide about the flow of resources in letting prevail sensual, social, and ecological reason.

No longer will labour and „occupation“ as and end-in-itself govern life, but the organisation of the wise use of common (species) capacities which will no longer be subjected to the control of the automatic „invisible hand“, but will be conscious social action. The material wealth produced will be appropriated according to needs and not according to „solvency“. When labour vanishes, the abstract universality of money and state will dissolve as well. A one-world society with no need for borders will take the place of the separated nations – a world where everybody can move freely and will be able to avail himself of universal hospitality.

Critique of labour does not mean to coexist peacefully with the systemic constraints and take refuge to some social niche-resort, but is in fact a declaration of war on the prevailing order. The slogans of social emancipation only can be: Let’s take what we need! We no longer bow under the yoke of labour! We will no longer be down on our knees before the democratic crisis administration! The basic prerequisite is that the new forms of social organization (free associations, councils) are in control of all the material and social means of social reproduction. In that, our vision differs fundamentally from the limited goals of the narrow-minded lobbyists of an „allotment garden“ socialism.

The rule of labour brought about a split in human personality and mind. It separates the economic subject from the citizen, the workhorse from the party animal, abstract public life from abstract private life, socially constituted maleness from socially constituted femaleness, and it confronts the isolated individuals with their very own social species capacities and social commonality as an extrinsic foreign power dominating them. The opponents of labour are striving to overcome this schizophrenia by means of a concrete re-appropriation of the social context through conscious and self-reflecting human action.

Labour, by its very nature is unfree, unhuman, unsocial activity, determined by private property and creating private property. Hence the abolition of private property will become a reality only when it is conceived as the abolition of labour.

Karl Marx, Draft of an Article on Friedrich List’s book: Das Nationale System der Politischen Oekonomie, 1845

17. A programme on the abolishment of labour directed against the enthusiasts of labour

The opponents of labour will certainly be accused of being nothing but dreamers. History has shown that a society that is not based on the principles of labour, repression, free market competition, and egoism cannot work, they will say. Do you, apologists of the prevailing order, really want to claim that the capitalist commodity production has brought about at least a passable life for the majority of the global population? Do you call it „smooth working“ if, due to the rapid growth of the productive forces, billions of humans are ostracised and can consider themselves lucky when they can survive on waste dumps? What about those billions of other people who can only endure their harassed life under the rule of labour in isolating themselves and numbing their minds by exposing themselves to a constant stream of dreary „entertainment“ and fall mentally and physically sick in the end? What about the fact that the world is made a desert currently just to breed more money out of money? Well! That’s the way your marvellous labour system „works“. To be honest with you, we really don’t want to cover ourselves with the glory of such „exploits“!

Your conceit rests on your ignorance and the weakness of your memory. In justification of your present and future crimes, you rely on the disastrous state of the world as brought about by your earlier crimes. It slipped your mind – actually you suppressed all memory of it – that the state was obliged to commit mass murder to drum your false „law of nature“ into people until it became their second nature to consider it a privilege to be employed under the orders of the system idol who drains their life energy for the absurd end-in-itself.

It was necessary to eradicate all the institutions of social self-organisation and self-determination constituting the old agrarian societies before mankind was ripe to internalise the rule of labour and selfishness. Maybe you did a thorough job. We are not over-optimistic. We cannot know whether Pavlov’s dogs can escape from their conditioned existence. It remains to be seen whether the decline of labour will lead to a cure of labour-mania or to the end of civilisation.

You will argue that superseding private property and abolishing the social constraint of earning money will result in inactivity and that laziness will spread. So you confess that your entire „natural“ system is based on nothing but coercive force? Is this the reason why you dread laziness as a mortal sin committed against the spirit of the labour idol? Frankly, the opponents of labour are not against laziness. We will give priority to the restoration of a culture of leisure, which was once the hallmark of any society but was exterminated to enforce restless production divested of any sense and meaning. That’s why the opponents of labour will lose no time in shutting down all those branches of production which only exist to let keep running the maniac end-in-itself machinery of the commodity producing system, regardless of the consequences.

And don’t believe that we are only talking about the car industry, defence industry, and nuclear industry, that is to say, industries, which are obviously a public danger. We also think of the large number of „mental crutches“ and silly fancy-goods designed to create the illusion of a full life. Furthermore, those occupations will disappear that only came into being because the masses of products had and have to be forced through the bottleneck of money form and market relations. Or do you think we will be still in need of accountants, controllers, marketing advisers, salesmen, and advertising copywriters if things are produced according to needs and everybody can take what he or she wants? Why should there be revenue officers and police forces, welfare workers and poverty administrators when there is no private property to protect, no poverty to administer, and nobody who has to be drilled in obeying alienated systemic constraints?

We can already hear the outcry: What about all these jobs? That’s right! You are welcome to figure out what part of its lifetime humanity squanders every single day in accumulating „dead labour“, in controlling people, and in greasing the systemic machinery. Entire libraries are cram-full of volumes describing the grotesque, repressive, and destructive properties of things produced by the end-in-itself social machinery. If we would only switch it off, we could bask in the sun for hours. Don’t be afraid however. That does not mean that all activity will cease if the coercion exerted by labour were to disappear. It is the quality of human activity, though, that will change as soon as it is no longer subject to a sphere of abstract (Newtonian) time flow, divested of any meaning and a mere end-in-itself, but which can be carried out in accord with an individual and variable time scale fitting with one’s own way of life. The same applies to large-scale production when people will be able to decide themselves how to organise the procedures and sequences of operation without being subjected to the compulsions of valorisation. Why should we allow the impertinent impositions forced upon us by means of the „law of competition“ to haunt us? It is necessary to rediscover slowness and tranquillity.

What will not vanish are housekeeping and the care for people who became „invisible“ under the conditions of the labour society, basically all those activities that were separated from „political economy“ and stamped „female“. Neither the preparation of a delicious meal, nor baby care can be automated. When along with the abolition of labour the gender segregation will dissolve, these essential activities can be brought to the light of a conscious social (re-)organisation beyond gender stereotypes. The repressive character of the „chores“ will dissolve as soon as people are no longer subsumed under what essentially constitutes their life. Men and women likewise then can do those things according to the circumstances and the actual needs.

Our contention is not that every activity will turn into pure pleasure. Some of them will, some of them will not. It goes without saying that there will always be necessities. But who will be scared of that if it doesn’t consume one’s life? There will be always more that can be done of one’s own accord. Being active is as much a need as leisure. Even labour was not capable of wiping out this need, but exploited it for its own ends, thereby sucking it dry like a vampire.

The opponents of labour are neither fanatics of blind activism nor do they champion passive loafing. Leisure, dealing with necessities and voluntary activities are to be balanced wisely, taking in account actual needs and the individual circumstances of life. As soon as the productive forces are freed from the capitalist constraints of labour, disposable time for the individual will increase. Why should we spend long hours in assembly shops or offices when machines of all kind can do such „work“? Why should hundreds of human bodies get into a sweat when only a few harvesters can achieve the same result? Why should we busy our intellect with dull routine when computers can easily accomplish the objects?

Only the lesser part of technology can be adopted in its capitalist form, though. The bulk of technical units will have to be reshaped because they were constructed in accordance with the narrow-minded criterions of abstract profitability. On the other hand, for the same reason, many technological conceptions were debarred from realisation. Even though solar energy can be produced „just round the corner“, labour society banks on centralised large-scale power stations at the hazard of human life. Ecologically friendly methods of cultivation are well known long since, but the abstract profit calculation pours thousands of toxic substances into the water, ruins the fertile soil, and pollutes the air. For mere „economic-administrative“ reasons, construction components and groceries are sent round the globe although most things could be produced locally and could be delivered by short-distance freight-traffic. For the most part, capitalist technology is just as absurd and superfluous as the entailed expenditure of human energy utilised in the industrial process.

We don’t tell you anything new. You do know all these things very well. Nevertheless, you will never draw the logical consequences and will act accordingly. You refuse to decide consciously how to make use of the means of production, transportation, and communication wisely and which options should be discarded because they are destructive or simply unnecessary. The more hectically you reel off your mantra of „freedom and democracy“, the more grimly you refuse any social freedom of choice in respect of even essential matters because of your desire to keep on obeying the ruling corpse of labour and its pseudo „laws of nature“.

But that labour itself, not merely in present conditions but insofar as its purpose in general is the mere increase of wealth – that labour itself, I say, is harmful and pernicious – follows from the political economist’s line of argument, without his being aware of it.

Karl Marx, Economic-Philosophical Manuscripts, 1844

18. The struggle against labour is anti-politics

The abolition of labour is anything else but obscure utopia. In its present form, global society can not survive for more than 50 or 100 years. The fact that the opponents of labour have to deal with the clinically dead labour idol does not necessarily make their task any easier. The more the crisis of labour society is worsening and reformist attempts of „repair work“ fail, the more the gap is widening between the isolated and helpless monads as constituted by (capitalist) society and the potential formation of a movement that is ready to re-appropriate the socially constituted species capacities. The rapid degeneration of social relations all over the world proves that the old ideas and sentiments on labour and competition are unshaken, but are readjusted to ever-lower standards. Step-by-step de-civilisation seems to be the „natural“ course of the crisis despite widespread discontent and unease.

Especially because of these bleak prospects, it would be fatal to refrain from criticising labour practically by means of a comprehensive socially all-embracing programme and to confine oneself to the scraping of a bare living in the ruins of labour society. Criticism of labour will only stand a chance if it swims against the tide of de-socialisation instead of being carried away by it. The standards of civilisation, however, cannot be defended by means of democratic politics, but only by fighting against it.

Those who aim at the emancipatory re-appropriation and transformation of the entire social fabric can hardly ignore the authority that has so far organised the general conditions. It is impossible to rebel against the expropriation of the social general capacities without heading for confrontation with the state. The state is not only the custodian of about 50 percent of the national social wealth, but also guarantees that all social capacities are compulsorily subject to the dictates of valorisation. It is a truism that the opponents of labour cannot ignore state and politics. Yet it is also true that the opponents of labour can not succeed in being supportive of the state.

If the end of labour implies the end of politics, a political movement for the abolition of labour is a contradiction in terms. The opponents of labour make demands on the state, but they do not form a political party and will never do so. The whole point of politics is to seize power (i.e. to become „the administration“) and to carry on with labour society. That’s why the opponents of labour don’t want to take the control centres of power, but want to switch them off. Our policy is „anti-politics“.

State and politics of the modern age and the coercive system of labour are inseparably intertwined and have to disappear side by side. The twaddle about a renaissance of politics is just an attempt to haul back the critique of economic terror to the right road of positivist civil action. Self-organisation and self-determination, however, is the exact opposite of state and politics. Winning socio-economic and cultural freedom is not feasible in a political roundabout way, through official channels, or other wrong tracks of this sort, but in constituting a countersociety. Freedom neither means to be the human raw material of the markets, nor does it mean to be the dressage horse of state administration. Freedom means that human beings organise their social relations on their own without the intervention and mediation of an alienated apparatus.

According to this spirit, the opponents of labour want to create new forms of social movement and want to occupy bridgeheads for a reproduction of life beyond labour. It is now a question of combining a counter-social practice with the offensive refusal of labour.

May the ruling powers call us fools because we risk the break with their irrational compulsory system! We have nothing to lose but the prospect of a catastrophe that humanity is currently heading for with the executives of the prevailing order at the helm. We can win a world beyond labour.

Workers of all countries, call it a day!

This article was originally published Sep 15, 2016 in Agence Global. 

The world’s economists have been wrestling with something they have found difficult to explain. Why is it that stock market prices have continued to go up despite the fact that something called growth seems to be stagnant? In mainstream economic theory, it’s not supposed to work that way. If there’s no growth, market prices should decline, thereby stimulating growth. And when growth recovers, then market prices go up again.

Those who are faithful to this theorizing say that the anomaly is a momentary aberration. Some even deny it is true. But there are others who consider the anomaly to be an important challenge to the mainstream theorizing. They seek to revise the theorizing to take into account what many are now calling “secular stagnation.” The critics include various prominent persons, some of them Nobel Prize laureates. They include such different thinkers as Amartya Sen, Joseph Stiglitz, Paul Krugman, and Stephen Roach.

While each of these persons has a different line of argument, they share some beliefs. They all believe that what the states do has a large impact on what happens. They all believe that the present situation is unhealthy for the economy as a whole and has contributed to a significant increase in the polarization of real income. They all believe that they should try to mobilize public opinion to put pressure on governmental authorities to act in specific ways. And they all believe that, even if the present unhealthy and anomalous situation may last for some time yet, there do exist appropriate state policies that will make possible a less polarized and unhealthy economy.

In short, and this is my main point here, none of the critics are ready to go further and accept the argument that the capitalist system as such has entered a phase of inevitable decline. This means that there does not exist any governmental policy that will restore capitalism’s functioning as a viable system.

Not so long ago, secular stagnation was a term used by many analysts primarily to describe the state of the Japanese economy beginning in the 1990s. But since 2008 the use of the concept has been applied to diverse areas – Eurozone members as Greece, Italy, and Ireland; oil-rich states as Russia, Venezuela, and Brazil; recently the United States as well; and potentially such previously strong economic actors as China and Germany.

One of the problems for those who seek to understand what has been happening is that different analysts use different geographies and different calendars. Some are talking of the situation state by state and some are trying to assess the situation in the world-economy as whole. Some see secular stagnation starting in 2008, others in the 1990s, still others as of the late 1960s, and a few as of even earlier.

Let me propose once again another way of viewing secular stagnation. The capitalist world-economy has existed in parts of the globe since the sixteenth century. I call this the modern world-system. It has steadily expanded geographically, finally encompassing the entire globe since the mid-nineteenth century. It has been a very successful system in terms of its guiding principle, the endless accumulation of capital. That is, seeking to accumulate capital in order to accumulate still more capital.

The modern world-system, like all systems, fluctuates. It also has mechanisms that limit the fluctuations and push the system back to equilibrium. This looks like a cycle of ups and downs. The only problem is that the downs never return to the previous low point, but rather to one somewhat higher. This is because, in the complex institutional pattern, there is resistance to going all the way down. The real shape of the cyclical rhythms is two steps up and one step down. The point of equilibrium is therefore moving. In addition to the cyclical rhythms, there are secular trends.

If one measures the abscissa of the trends, they move toward an asymptote of 100%, which of course they cannot cross. Somewhat before that point (say, about 80%), the curves begin to fluctuate wildly. This is the sign that we have moved into the structural crisis of the system. It bifurcates, meaning that there are two different, almost opposite, ways to choose the successor system(s). The only thing that is not possible is to make the present system operate in its previously normal fashion.

Whereas before that point, great efforts to transform the system resulted in little change, now the opposite is true. Every small effort to change the system has great impact. It is my argument that the modern world-system entered into this structural crisis circa 1970 and will remain in it for another 20-40 years. If we wish to assess useful action, we need to bear in mind two different temporalities, the short term (at most three years) and the middle term.

In the short term, what we can do is minimize the pain of those most negatively affected by the increasing income polarization that is occurring. Real people live in the short term and need some immediate relief. Such relief, however, will not change the system. Change can come in the middle run as those favoring one or another kind of successor system obtain sufficient strength to tilt the bifurcation in their direction.

Here is the danger of not going far enough in critical analyses of the system. Only if one sees clearly that there is no way out of persistent stagnation can one in fact become strong enough to win the moral and political struggle. One prong of the fork stands for the replacement of capitalism by another system that will be as bad or even worse, retaining the crucial features of hierarchy, exploitation, and polarization. The other prong stands for a new system that is relatively egalitarian and relatively democratic.

In the years to come, there may be upturns that seem to indicate that the system is functioning again. Even the level of employment in the system as a whole, the key measure of the state of the system, may rise. But such a rise cannot last long because the global situation is too chaotic. And the chaos paralyzes the readiness of both powerful entrepreneurs and simple persons to expend their remaining capital in ways that will risk loss and therefore their survival.

We are in for a wild ride and a very unpleasant one. If we are to behave sensibly, clarity of analysis is the first requirement, followed by moral choice, and political judgment. The bottom line is that we are way past the point in which there is any way that capitalism as a historical system can survive.