IF YOU CAN FIND IT

Paul Anderson, Tribune column, 30 January 1987

The left and alternative press does not, of course, consist of just the magazines and newspapers you can pick up (if you’re lucky) in major branches of W. H.
Smith and John Menzies — Tribune, the New Statesman, Marxism Today, New Socialist, the Morning Star, Spare Rib, Sanity and so on. There are also hundreds of left and alternative periodicals that never make it on to Smith’s or Menzies’ shelves.

The main reason they don’t is that the aim of the big newsagents (who dominate the wholesale trade as well as retailing) is maximising profit. They’re prepared to take left and alternative titles only if they believe they will sell enough to warrant giving them shelf space and doing all the paperwork — and they won’t take even the tiniest risk of prosecution for libel or obscenity.

You can’t really blame the big newsagents for acting like this: they’re capitalist firms, after all. But the result of their (rational) behaviour is that many excellent publications can be bought only on subscription or from left bookshops, which have been dwindling in number for a decade. And this means that such publications sell far fewer than they could, which means less revenue from sales and advertising, which means less money to spend on promotion, which means fewer sales — a vicious circle that traps much of the left press on the brink of bankruptcy and impoverishes political debate.

Which is not to say that distribution is the only problem facing the left press: even titles that are widely available are typically short of cash, paying lousy rates to contributors (if they pay at all) and stuck for advertising revenue. Then there’s the recurrent problem of bad management, and the fact that many left and alternative periodicals are too specialist for a general readership: excellent as they are, I can’t see Labour Focus on Eastern Europe or Radical Philosopy selling 40,000 copies per issue in the near future.

Finally, much of the left and alternative press is so boring and badly written that sales would not improve even with distribution to every newsagent’s shop in the country: most of the agitational papers produced by the Trotskyist sects fall into this category.

Nevertheless, distribution is a major obstacle for many left periodicals. And it’s one that could be removed easily by an enlightened government — by legislating a right to distribution, whereby any periodical registered as political with a circulation of more than, say, 3,000 would be guaranteed availability in at least one shop in every town with a population of more than, say, 20,000.

Right to distribution schemes are not a new idea: they were instituted in many continental European countries after the war as a means of ensuring that the press would remain healthily pluralistic. They mean, of course, that some right-wing publications, including racist and fascist ones, benefit — which is one reason that right to distribution has not found much favour among the British left. In my view, however, that’s a price worth paying for relaxing the censorship imposed by unmitiaged market forces and revitalising the ailing political public sphere. Any takers?

BEHIND THE WAR IN AFGHANISTAN

Paul Anderson, review of Islam and Resistance in Afghanistan by Olivier Roy (Cambridge, £9.95), Tribune, 16 January 1987

Olivier Roy’s Islam and Resistance in Afghanistan is not an easy read. This is partly because of the complexity of its subject – the social roots and politics of the resistance to the Soviet occupation of Afghanistan. But it is as much the result of some clumsy translation (from the French) and poor editing. The book is haphazardly structured and contains no maps, and its chronology of recent Afghan history is inadequate.

Nevertheless, the work Islam and Resistance in Afghanistan demands of the reader is worthwhile. The book can only help to de-mystify a movement that for too long has either been ignored or misunderstood in the west.

Roy puts the resistance into its many contexts: the cultural differences between town and country, the deep-rooted antagonism to the state felt by the Afghan peasantry, the importance of tribal allegiances, the arrogant incompetence and brutality of the communist reforms of the late 1970s, the complex and changing roles of Islam (not least as a system of common law) in everyday life. Against this complex background, he charts the fortunes of the different factions and parties of the resistance, examines the impact of the war on rural society, and discusses the military strengths and weaknesses of the resistance forces.

Roy’s sympathies are clearly with the resistance fighters, with whom he has spent many months. Perhaps because of this, he skips lightly over the issue of aid to the resistance from the US and its allies: for Roy, the resistance is “organised by poor people in a war waged by poor people”, and aid from outside Afghanistan has had only a negligible impact upon the equipment and training of the guerrilla fighters. He might be right – corruption, incompetence and the sheer difficulty of getting arms into Afghanistan could well have conspired to minimise the effect of US and other aid. I don’t know. But whatever the truth in this particular matter, Islam and Resistance in Afghanistan deserves a wide readership. It’s a path-breaking study.

CRITICISING BUREAUCRACY

Paul Anderson, review of The Political Forms of Modern Society by Claude Lefort (Polity, £8.95), Tribune, 21 November 1986

Claude Lefort is a French social theorist. In the English-speaking world he’s known only as the posthumous editor of Merleau-Ponty and as the victim of one of Sartre’s more intemperate polemics. The Political Forms of Modern Society, a collection of ten essays written between 1948 and 1981, shows that he deserves far greater attention here than he has enjoyed so far.

The subjects of the essays vary, but their central theme is an analysis and radical democratic critique of bureaucracy and totalitarianism. Lefort takes very seriously the political questions posed by the experience of “actually existing socialism” in the Soviet Union and Eastern Europe.

His grappling with these questions has led him from a libertarian Marxist demolition of Trotskyism in the late 1940s (when he was one of the founders of the review Socialisme ou Barbarie) to a position emphasising the importance of the struggle for human rights in what he now sees as totalitarian societies.

Some would see such an evolution as a shift to the right. I don’t think it is. Lefort’s use of the concept of totalitarianism is not that of a 1950s cold warrior, and many (but not all) of his arguments are subtle and persuasive. He should be taken seriously by all who consider themselves on the left — regardless of whether the Soviet line in current arms negotiations is better than that of the US.

CND SHOULD NOT PUT ON A BLAND SHOW

Paul Anderson, Tribune, 14 November 1986

Nearly six years after the Nato decision to station cruise and Pershing missiles in Europe, and almost three years after the first cruise missiles arrived at Greenham Common, the Campaign for Nuclear Disarmament is meeting this weekend in Blackpool for its annual conference.

It is likely to be a rather low-key affair. But this is only partly because CND activists are tired by their years of campaigning. Far more important, the way the peace movement goes about its politics means that it is will almost certainly be a bland show of consensus, not unlike last month’s Labour conference (but without the excuse that a demonstration of unity is necessary to win office).

The two key unresolved questions of peace movement politics – what the peace movement’s attitude should be towards the Soviet Union, and what its stance should be in the coming general election – are unlikely to be addressed directly, let alone resolved. This isn’t to say that the issues won’t dominate the conference, particularly behind the scenes and on the fringe.

The question of the peace movement’s attitude to the Soviet Union – a hardy perennial – has a new urgency to it in the wake of Mikhail Gorbachev’s stream of disarmament proposals in the past year: and while few CNDers would not welcome the Soviets’ proposals, there are some sharp differences of opinion about how enthusiastic the welcome should be, particularly between those close to the pro-Soviet faction of the Communist Party and supporters of the cautious, non-aligned position put forward by European Nuclear Disarmament.

The issue of CND’s stance in the coming general election is one that provokes even sharper differences of opinion. Those who argue that CND should declare its support for Labour have had their hand strengthened by the way the Liberal leadership has forced a pro-nuclear defence policy on its unwilling party.

Nevertheless, those who believe that CND should refrain from backing any political party probably remain in a majority, although their reasons for taking this position vary enormously. At considerable risk of caricaturing political positions, they can be divided into two broad groups.

One, which takes a centrist political position and includes many in the CND leadership, sees the priority as winning the political “middle ground” to nuclear disarmament. Some of this group are enthusiasts for “tactical voting” for an anti-Thatcher coalition, and many play down the NATO question.

The other, which sees the peace movement as a social movement of the left, believes that CND should remain strictly independent for different reasons. This group is less interested in winning over the “middle ground”, and it tends to ‘ consider that a Labour government is the best possible result of the election. But it wants CND to remain autonomous to be better able to exert pressure from the left in the event of a Labour government coming to power.

Many of this group see CND’s job as raising awkward but vital questions, such as withdrawal from NATO, that Labour will not raise.

Why is it that CND conference isn’t more of a forum for all this to be debated openly? Until this year, the main reason has been the format of the conference, which has mimicked that of a party policy-making conference almost to the point of parody – with debate limited to short speeches on carefully composited resolutions.

This year the format has been changed, to indude more “workshops” and so forth. All the same, it’s difficult to believe the results will be wholly satisfactory. Going to Blackpool in November, for starters, isn’t most people’s idea of fun, so many CNDers will give the show a miss. Peace movement activists will have to wait for anything that equals Marxism Today‘s weekend conferences in politics appeal.

Of course, the CND leadership is legitimately worried that too much public airing of differences would be bad for CND’s image, particularly given the enthusiasm of the gutter press for knocking CND. But this attitude is what makes CND conference a crashing bore – and is one reason it never gets any serious coverage in the media.

THE CASE FOR LEAVING NATO

Paul Anderson, review of Peace Through Non-Alignment by Ben Lowe (Socialist Society, £1.50), Tribune, 14 November 1986

For many years, the Labour leadership has made it clear that it has no intention of withdrawing Britain from Nato – and this year, the party’s annual conference for the first time passed a motion endorsing British Nato membership. (Previously, conference had merely voted against anti-Nato resolutions.)

But it would be wrong to assume that Labour’s attitude to Nato has been fixed for all time: although no one now believes that the party will adopt an anti-Nato position before the next general election, what happens after that will be conditioned by the turn of events.

For example, if Nato pressure were to prevent a Labour government from implementing the party’s anti-nuclear defence policy, the pro-Nato stance would come under strong attack from inside and outside the party (and not just from those now demanding an immediate change to an anti-Nato position). Something very similar would happen were a Labour government unable to prevent use of US forces in Britain to attack Libya or some other Middle Eastern country.

Ben Lowe’s pamphlet outlines the history of Nato and makes a clear case both for British withdrawal from Nato and for raising the profile of anti-Nato arguments.

He argues convincingly that Nato is and always has been a means for the US to exercise its domination of the west, rather than an alliance of equals to defend the “free world” from the “Soviet threat” (which Nato propaganda has always claimed is much greater than it is). Nato is irreversibly committed to nuclear arms, and would do everything in its power to prevent implementation of Labour’s anti-nuclear defence policy. Hopes that Nato could be reformed from within are ill-founded, he believes.

Unsurprisingly, given its brevity, Peace Through Non-Alignment doesn’t indicate the sort of “objective circumstances” that would force the question of withdrawal from Nato to the top of the British political agenda  –  which is a pity, not least because the most convincing argument against raising the profile of the anti-Nato case is that it’s utopian to do so.

More important, Lowe doesn’t make it clear whether he sees British withdrawal from Nato as a simple unilateralist step  –  or whether it should be just one move of many in a grand pan-European (or even global) attempt to dismantle the bloc system. (In the latter case, a British anti-Nato government might demand for example, that British withdrawal from Nato should be matched by the Soviet Union allowing Hungary to withdraw from the Warsaw Pact.) But perhaps it is too soon to get specific on such points: important as they might become, the priority today must be the broad one of ending the pro-Nato consensus that has dominated British political life since the late 1940s. Lowe’s pamphlet deserves to be widely discussed.

RIGHT ON, DENIS

Paul Anderson, New Socialist, November 1986

Healey is right. It is not inconceivable that US nuclear bases will survive a Labour government

On BBC’s Panorama programme in Labour Party conference week Denis Healey, the party’s shadow foreign secretary, said ii was “not inconceivable” that US nuclear weapons would remain in Britain after a Labour government had come to power. The reaction in Blackpool was immediate and hostile and within hours Healey had withdrawn his broadcast remarks.

Yet Denis Healey was surely right. It is not inconceivable that a Labour government, however robustly it asserts Britain’s nation­al sovereignty, will fail to remove US nuclear weapons from this country. The Labour non-nuclear defence policy represents the party’s largest single challenge to the establishment not only of this country, but of the western world, in its entire history; and the-removal of US nuclear bases is the most hotly-contested element of that policy.

It is one thing to be alarmed that Healey might be about to reopen the damaging divisions on defence which dished Labour’s chances at the 1983 election. It is quite another to believe that “political will” is all that Labour’s leaders would require to carry the policy through. Any belief of this kind wildly exaggerates the power of an elected government in Britain. In the run-up to the election it may very well seem prudent, both electorally and in inner-party terms, publicly to argue the case for Labour’s defence policy, but to admit to no doubts about the awesome task of carrying it through. But if Labour is serious about actually carrying it through, it has to do more this side of the election.

“National sovereignty” might well see off Caspar Weinberger so far as winning an election is concerned, but it won’t impress the non-democratic institutional forces which will be ranged against the policy. And to build up public opinion, the arguments for a non-nuclear defence policy must be set in a wider perspective than that of Neil Kinnock’s (admirable) morality and petty bilateral deals on warheads with Gorbachev.

Secondly, Labour must now begin the exacting preparations for dismantling the structures of an existing defence posture which has been steadily growing for the past 40 years. Those preparations have to take account of the fact that the principal agencies responsible for carrying out Labour’s policy will be implacably and self-righteously opposed to it.

Most analysis of the obstacles to that policy begins with the relentless opposition of the United States. The wilder scenarios propose that the US would deliberately set in train a strategy of “destabilisation” similar to that which brought down Allende in Chile. I believe that such scenarios are ill-founded; the US has less room for manoeuvre in western Europe than in its own “backyard”. In any event, the most serious obstacles will be domestic; and the most de-stabilising factor of all is potentially the policy itself.

Public opinion is the arena which matters most. Here it is as well to be sober. A minority Labour government will be lucky to do any more than cancel Trident (the enticing prospect of an alliance with unilateralist Liberal MPs just isn’t on). A “majority” Labour government after 1986-87 may have a plurality, but hardly a majority of popular support. Certainly, public support for a British deterrent and US military bases in Britain has been falling since the 1983 election, but on current trends it remains most likely that a majority of people will continue to wish to retain, or even upgrade, the British deterrent (see “One Last Chance,” by Patrick Dunleavy and Chris Husbands, NS September 1984); opinion on removing the US bases has been more volatile.

The Tories have shown over the past month how they mean to attack Labour’s policy. At its core their argument is that Labour will undo the Atlantic Alliance, the very base of the collective defence system which has kept the peace in Europe for 40 years.

Now elections are about many issues, and defence is just one (though very significant) issue. But should Labour win the next election, the same argument will be mobilised against the government’s efforts to carry out its defence policy; it will then have far more resonance as a single issue, and the Tories may well have the backing not only of Washington, but of western European capitals too.

That Panorama programme revealed, too, that you don’t need to believe in a malign media bias to see how the media will be inclined to put their weight, albeit unconsciously, behind this kind of argument too. The programme was conspi­cuously “balanced” between the political parties. But its basic premises were, so to speak, “cold war Atlanticist”. This is hardly surprising. The idea of the Atlantic Alliance, the “special relationship”, is part of the postwar consensus, and Britain’s key role in determining the cold war is as much a legacy of the Attlee government as the NHS.

It is common ground that the military themselves are divided over the merits of Trident, cruise and Polaris. The costly Trident, in particular, is unpopular with certain service chiefs, and with the Treasury too. Taken separate­ly, then, there is no consensus among the top brass at the Ministry of Defence and in the services. But Labour’s policies as a package, and especially the removal of US nuclear bases, would in their view strike a damaging, perhaps fatal, blow to Britain’s integral involvement in US/Nato command structures. There is a genuine fear in the political and military establishment that such policies could be decisive in persuading the US to pull out of Europe altogether.

In 1981, according to Dunleavy/ Husbands, the military establishment drew up contingency plans for resisting Labour’s defence proposals. If they failed to stop Labour ministers by private advice and semi-public campaigning, the service chiefs would resign en bloc and organise a service-wide boycott of the posts. This in itself could be expected to create a huge political crisis; but if Labour persisted with their policies, they envisaged as a last resort a petition to the Queen urging her to dissolve parliament. Official sources have denied that such plans ever existed; but true or false, they serve as an illustration of the military establishment’s capacity to put a determined government’s legitimacy under severe strain.

Our own political and military establishment would be joined in its opposition by the United States and other allied governments, and by the Nato chiefs themselves. Labour would be accused of breaking treaties going back to the 1954 Brussels agreement and further. They, too, would begin by exerting pressure quietly to persuade Labour to abandon the whole package and to extract significant concessions. At some stage they would go public with their warnings of the dire consequences of any intransigence on Labour’s part.

But Labour would have important bargaining positions too. The commitment to play a continuing role in Nato with conventional arms, and Britain’s intelligence gathering operations (as Neil Kinnock made clear in his speech at Blackpool), are contributions to the alliance which our allies would not lightly sacrifice.

The United States is a special case. It would be rash to predict how extreme the reaction from Reagan might be. But the US no longer exerts the economic power over Britain that enabled Eisenhower to force Britain and France ignominiously to abandon the Suez adventure in 1956. The British economy is now relatively stronger and no longer so dependent on American markets.

We could perhaps expect pressure on US multinationals to refuse to deal with British producers (to some extent the US already does so), and popular “Buy American” campaigns or voluntary tourist boycotts. But direct trade controls aimed at British goods would be problema­tic and fairly unlikely. The offensive is far more likely to be diplomatic and propagandist in character; and, as New Zealand has so far shown, if Labour can build its house solidly enough, all Washington’s huffing and puffing won’t necessarily blow it down.

It is as well to face the facts, even if they look gloomy. Labour’s only hope of making a non-nuclear defence policy stick quite plainly rests on its ability to convince the British public that it is the safest and sanest option. To do so, Labour must widen the terms of debate, as the internationalists argue, and rescue it from the unspoken cold war assumptions which still largely underlie debate on defence in this country. It is no good trying a low-key strategy: defence is too salient an issue in the public mind for that. It is not clear why Labour’s campaign on defence and international issues, planned for this autumn, has not happened. If the assumption was that the issues should be downplayed, it was a mistaken assumption.

Finally, much will depend on how exactly a future Labour government seeks to implement the policy. It would be fatal to negotiate behind the scenes with the military top brass, Nato, western allies and other interests, and conceal any reverses, as Labour governments have done in the past. A future Labour government must openly discuss the obstacles which confront its advance, and expose the processes of pressure and influence to public scrutiny. It mus^t establish its own democratic credentials from the start, and ensure that all attempts to obstruct or crush the policy are manifestly challenges either to the democratic process or national sovereignty.

Paul Anderson is deputy editor of END Journal. He writes here in bis personal capacity.

BEYOND EUROCOMMUNISM

Solidarity, autumn 1985

The British Communist Party has been taken over by self-styled ‘Eurocommunists’. Many libertarians view the occasion of Leninists falling out as a time for revolutionaries everywhere to rejoice. Others cautiously welcome any inching away from Stalinism. Have the changes in the CP gone far enough? Paul Anderson doesn’t think so, and here he tells why
If anyone had suggested in 1975 that in ten years’ time a monthly magazine published by the Communist Party would be making the intellectual running on the British left, nobody in the know would have been able to resist a snigger.
At that time, the CP had the air of a corpse that had been decomposing for thirty years. It was losing its membership rapidly; its ideology seemed neanderthal; and its practice consisted largely of bureaucratic manoeuvrings within a few trade unions. Nothing about the CP was remotely appealing. And yet in 1985…bright young (well, fortyish) boys and girls, wearing expensive glasses and chic knitwear and calling themselves “Eurocommunists” (a term that went out of fashion on the continent several years ago), have revamped the party magazine Marxism Today, and even the Financial Times recognises it as pivotal to current left debates.
What’s more, these Eurocommunists have – with a little help from CP apparatchiks anxious to dump some “awkward comrades” – removed the Stalinist old guard (the “Tankies”) from positions of influence within the party (though the Tankies still control what used to be the party’s daily newspaper, the Morning Star).
Rivalry between diehards and Euros
It is too soon to tell whether the Eurocommunist takeover of the CP and the success of Marxism Today will reverse the decline in CP membership. There are nevertheless signs that the new look CP will prove attractive to a wide range of people – those who find the Labour Party too bureaucratic and traditionalist, the varieties of Trotskyism too authoritarian, workerist or simplistic and the peace or women’s movements lacking in broad political perspectives. At first sight, the CP of the Eurocommunists seems flexible, intelligent and modern, determinedly civil libertarian! committed to democratic pluralism and feminism. It seems to have abandoned the worst of workerism and pro-Sovietism.
Libertarian socialists can only welcome the re-thinking within the CP. But there are good reasons to believe that this process has some way to go before any self-respecting libertarian socialist could consider completely trusting the party.
First, the Eurocommunists have at no time questioned the organisational principles of the
“democratic centralist” Leninist party. Indeed, they beat the Tankies and expelled their leaders from the CP in an essentially democratic centralist power struggle. The Tankies were convicted of breaches of party discipline – they had committed the “crime” of not following the leadership’s line.
Not one Eurocommunist has bothered to ask whether this is the right way to go about politics. Not one has raised doubts about the right of leaderships to define lines, let alone wondered aloud whether radical politics really is a matter of the formulation of lines which, if “correct”, the masses will follow. It is rather difficult to believe in the Eurocommunists’ stated commitment to the creation and maintenance of a culture of genuinely plural discourse on the left.
Second, the Eurocommunists have failed to engage in anything like an adequate critique of the regimes of “actually existing socialism”.
They have certainly raised doubts about the human rights record of Soviet-type societies; they have provided (lukewarm) support for opposition movements in such societies (on condition that theye do not overstep the mark); and they have criticised certain “errors” in Soviet foreign policy (such as the invasions of Czechoslovakia and Afghanistan).
But they have refused to analyse critically and systematically the harsh social reality of “actually existing socialism”: instead, they clutch at straws, hoping against hope that one or another change of leadership, one or another official hint of reform from above, will somehow lead to the triumph of the “good” aspects over the “bad”. Even though this is preferable to the party’s position at the time of the Hungarian revolution of 1956 – when the CP cheered as the tanks rolled in – it remains lily-livered and simplistic. Perhaps more important, it does nothing to dispel suspicion as to the sort of socialism the CP would bring about if it ever had the chance.
Political limitations of Eurocommunism
Third, the Eurocommunists’ abandonment of the old “workerism” is a rejection merely of the way the old-style CP, by giving almost exclusive priority to jockeying for position in the trade union bureaucracies, ignored important issues outside the sphere of production. The Eurocommunists, in other words, see the battle for office as just one activity for good Communists.
They have offered neither a critique of the ideology and practice of bureaucratic corporatist union politics, nor an alternative model of workplace politics (though this is hardly surprising given their reliance for their majority in the CP on such figures as Mick McGahey).
This simply will not do. If we are to develop an adequate workplace politics (which we must, even if we reject workerism) we have to understand the ways in which the interests of trade union bureaucrats (even those on the left) and the interests of those they claim to represent often conflict.
We need to emphasise the importance of direct democratic control of workplace struggle by those immediately involved. And we have to go beyond the demands for more jobs and more money which characterise traditional trade union militancy – forcing on to the political agenda projects for massive reduction in working time, the disassociation of income from productivity, the self-managment of production and the transformation of productive techniques. This will not be an easy task: but that is no reason to shirk it.
Fourth, the Eurocommunists’ medium-term strategy of creating a “broad democratic alliance” to defeat Thatcherism is rather less exciting than its proponents would have us believe. Insofar as the Eurocommunists are arguing that the new right’s attempts to make its ideology the common sense of the age should be fought against on all fronts they make a sensible point. And their emphasis on a plurality of oppositional social movements and the need for coalition-building among these are also to be welcomed (with the proviso, of course, that the Eurocoramunists’ continued commitment to Leninism makes their enthusiasm for pluralism rather unbelievable).
Unfortunately, their idea of the possible basis for such a coalition is extraordinarily wide of the mark. Because they identify the problem as “Thatcherism” they cannot but end up (in spite of their Gramscian rhetoric) seeing the apotheosis of their political project as everyone-to-the-left -of-Ghengis Khan “uniting to kick out the Tories”.
Now the Tories are very nasty and it would be nice to kick them out. We should not, however, misidentify the problem; just as we stress that you can’t blow up a social relationship, we have to stress that you can’t vote one away either. The problem, in other words, is not “the Tories”, but something deeper – our lack of control over the decisions that fundamentally affect us. Rather than attempting to unite the social movements around a simple anti-Toryism, we should be emphasising the potential for a far more radical unity based on a common refusal of powerlessness in everyday life and the project of generalised self-management.

NOTES ON THE LABOUR LEFT

Solidarity, spring 1984

George is 36. He works for Hackney council as a welfare rights adviser. Before that he had a job with the Labour Research Department; and before that he was doing a doctoral degree (in urban sociology) at the LSE. He did his first degree at the University of Essex. It was there he met his wife. Sue, who is now a teacher. At the time, he was in the International Marxist Group and she was an anarchist. They used to argue about Kronstadt before making love, and were involved in a lot of demonstrations and sit-ins.
Things quietened down a bit when they moved to London in 1971: but George stayed with the IMG for another five years, still convinced that the British revolution was imminent. Sue continued to see herself as an anarchist, but mixed increasingly in women’s movement circles. She enjoyed the consciousness-raising. In 1976 George resigned from the IMG over what he considered a deviationist turn from the class. He was unattached for a while, then joined the Labour Party when he and Sue moved out of their housing association place in Stoke Newington and into a flat in Islington which Sue had bought with some money from her grandmother.
Inside the Labour Party, George made swift progress. He soon found himself on the General Management Committee of the constituency party, and within two years lie was membership secretary. He became a stalwart of the Campaign for Labour Party Democracy; as a delegate at conference he made many an impassioned plea for constitutional reform. After the election defeat of May 1979 his efforts redoubled. He was heavily involved in the manoeuvring behind the scenes at the 1981 constitutional conference at Wembley, spent long hours on the Benn deputy leadership campaign, and worked hard for a Labour victory in the 1981 GLC elections. (He had been approached about the possibility of standing for a GLC seat but he decided against it).
Meanwhile, Sue was beginning to feel isolated in her feminist group. She started going to Big Flame meetings but that didn’t seem to make much difference. Next she got interested in the Communist Party, but they seemed slightly old-fashioned. And then, after the Beyond the Fragments conference in Leeds, she swallowed her pride and joined George in the Labour Party. Somewhat to her surprise she took to it like a duck to water; the women she met through it were just her sort of person. There were even a couple of teachers with whom she set up a “Women in education” discussion group.
And so to the present. Despite the poor showing of the Labour party in the 1983 general election, George and Sue are happier than they have been for a long time. They have active social lives with their political friends; they know everybody worth knowing in the 1ittle world of GLC committees and north London “radical socialist boroughs”. At home they spend their leisure hours reading Marxism Today and London Labour Briefing, or relaxing in front of Channel Four. They feel that they are doing their bit in the struggle for socialism – indeed, they feel they are leading the struggle for socialism. Of course, there is still a long way to go. After all; the vicious lies of the Evening Standard might just result in Ken and the comrades being defeated in 1985, to say nothing of the threats to abolish the GLC in the Tory manifesto. But until then everything is on course for the New Jerusalem.
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As you may have gathered, George and Sue are fictional characters. Any resemblance to real people and events in their story is not, however, entirely coincidental. George and Sue are typical members of the social group that now dominates the left political agenda in Britain. They are highly educated people, radicalised in their student days, whose main hobby for more than a decade has been politics. They began their political careers on the far left outside the Labour Party, but with the passage of time more or less willingly joined its left wing. And they are reliant upon the welfare bureaucracies – within which they occupy high-status managerial, professional or semi-professional positions – for employment.
What are we to make of them? There are some who see the growing predominance of people like George and Sue within the Labour Party (and to a lesser extent the trade unions) as indicative of nothing more than the shift from blue-collar to white-collar employment in the British economy. That such a shift has occurred is certainly true; anyone who sees the modern working-class as composed mainly of horny-handed manual workers needs new spectacles.
But it is not particularly relevant here. The Georges and Sues are formally white-collar workers, insofar as they sell their labour power for a wage and have no other significant source of income. They are, however, no ordinary white-collar workers. Unlike the average clerk or typist they are order-givers rather than order-takers. Their jobs often have professional or semi-professional career structures, in that entry is restricted to those deemed to hold relevant qualifications, and their job security is much greater than for most workers. Their culture, too, is not that of most workers: people like George and Sue are in certain crucial respects members of the middle class.
And yet they are members of the Labour Party – traditionally the party of the working class. They are, moreover, in positions of power within the Labour Party: in many local LPs people like George and Sue hold all the key posts. What is more, they have reached such positions of power not as a result of working class deference in the face of apparent expertise – as the middle-class socialists of a previous era did – but by gaining majorities at the “grass roots” of the Labour Party, often against the wishes of working-class members, and often in an extremely manipulative way.
It is not how the people like George and Sue did all this that is really at issue. The membership of the Labour Party has been declining steadily for years: in Glasgow, for example, it is estimated that there are now only 50 or 60 paid up members in each constituency (outside one with a Labour club), most of whom are inactive. The reasons for this decline are varied. On one hand, since the late 1950s television broadcasts have replaced door-knocking canvassing as the main means of electoral campaigning, local Labour parties have increasingly lost touch with the people they once would have recruited as the need for a mass campaigning party has receded. This tendency has been particularly marked in “safe” Labour areas.
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More importantly, working class commitment to Labour has steadily disintegrated since 1945. The traditional working-class community that formed the social base for Labour’s support has been dispersed, by consumerism, by rehousing (ironically, often initiated by Labour politicians), and the changing character of work. Finally, many once staunch Labour Party members have been irrevocably alienated by their experience of Labour in office. The stultifying bureaucracy of the welfare state, the corrupt machine politics of Labour town halls, the stark capitalist reality of having the state as an employer, wage control – all have encouraged the flight of the working class from the Labour Party.
The results of this decline in Labour Party membership are obvious: it became very easy for a small number of people to take over a local LP, particularly if they were adept at political manipulation and were prepared to put a lot of work into committees. And that is precisely what the Georges and Sues have done -with the unintended and ironic effect of further alienating working-class Labour members. Why, though, have they done it?
If you ask them, their answer will be simple: they have taken over the Labour Party because they believe passionately in the desirability of “socialist policies”. And indeed there is no reason to doubt the sincerity of their commitment to what they see as socialism. But what the new middle-class left sees as socialism is not just a heady ideal. If you look at the content of their ideology and practice, you find it very much in tune with their economic self-interest.
This becomes particularly apparent in areas where the new middle class left have come to control local government. “Socialist policies” in such areas have been characterised by the creation of a multitude of committees and grant-aided autonomous bodies which are supposed to monitor and control the police, work against racial and sexual discrimination, encourage the development of co­operatives , stimulate “people’s culture”, attempt to decentralise the functions of local government, and so forth. This is not the place to attempt a full-blown critique of such innovations; it suffices to say that the majority have failed even in their limited (and in many ways unsocialist) avowed aims, largely because they have not had the support of ordinary people. What they have succeeded in doing is providing highly paid employment for scores of middle-class leftists. One does not have to be a cynic to suggest that the main beneficiaries of “socialist policies” in local government have been those employed to manage their implementation, and that the middle-class left’s pursuit of “socialist policies” is at root a pursuit of class interests that have little to do with the class interests of the majority of ordinary people.
As yet, however, only a small – though growing – number of the Georges and Sues are employed in the jobs created by left local government. Far more work in the more traditional welfare state, as social workers, teachers, college lecturers, administrators, and so on. Unsurprisingly, with their jobs under threat from central government cuts, they have campaigned vigorously against attempts to prune the welfare state.
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Up to a point, of course, there is no conflict between their defence of welfare expenditure and the interests of the wider population. Cuts in the welfare budget mean cuts in services for ordinary people, as well as fewer jobs for social workers, teachers and administrators. Nevertheless, there is no necessary link between preserving welfare expenditure and preserving services: much welfare expenditure acts only to sustain a parasitic bureaucracy. What is more, the “services” provided by the welfare state are in many cases as much means of social control as they are beneficial to ordinary people.
Yet we hear no substantive criticism of welfarism from the new middle-class left. Rather, they give us the uncritical “fight the cuts” slogans, and a vision of the future in which the welfare state takes control of every aspect of our everyday lives. Once again, it does not seem cynical to suggest that we are witnessing the pursuit of a class interest under the banner of “socialism” that has nothing to do with the interests of the working class. The generation of 1968 has, it seems, grown up to be part of the problem rather than part of the solution.

STAYING ALIVE IS NOT ENOUGH

Solidarity leader, spring 1983

“0ne, two, three, four, we don’t want a nuclear war!”, chant the CND marchers, expressing a sentiment shared by every sane human being. “Two, three, four, five, we just want to stay alive!”

There is no doubt that being alive is generally better than being dead. But there are limits to the desirability of “just staying alive”. It isn’t necessary to be an admirer of heroic martyrdom to think that death fighting for liberation might have been preferable to submitting to the barbarity of the Nazi concentration camps or Pol Pot’s Cambodia; but if there is a choice between merely “staying alive” and something more, to opt for the former shows a depressing lack of audacity.

Yet just staying alive is the desire of a large part of the CND marchers. For them there is nothing better on the horizon; the horror of nuclear war looms so large in their imaginations that all concern for the content of future life has been eclipsed by fear for the very existence of a future life. Political thought has been replaced by an almost animal lust for self-preservation.

It is of course dangerous to interpret a movement through only one of its slogans. All the same, the blinding effects of fear are all too noticeable in the resurgent peace movement – nowhere more so than in the attitude of much of that movement to the Soviet Union. Here the problem is not so much that of outright pro-Sovietism; the overt Stalinist and Trotskyist defenders of the “workers’ bomb” are a dying breed exercising little direct influence. Many of their excuses for Soviet militarism have, however, survived their decline. The peace movement is riddled with people who claim, more or less sincerely, that the USSR is the innocent, encircled victim of Yankee imperialism, that Russia is justified in arming because of the vast number of Soviet deaths in the second world war, or that the Russians are just keeping pace in the arms race.

Such claims are naive and dangerous. They ignore the Soviet invasion of Afghanistan, the crushing of the free workers’ movement and dissident opinion inside the USSR, and the tentacles of Soviet military aid in the Third World. They overlook the massive build-up of conventional arms in the last decade. The suffering of the Russian people in the last war is no more valid an excuse for these activities of their rulers than the Holocaust is an excuse for systematic racial discrimination and expansionism by the state of Israel.

Yet much of the peace movement remains soft on the Soviet Union. Last year a quarter of a million people turned out on the spring CND demonstration in Hyde Park; a week later a demonstration called to mark six months of martial law in Poland drew only 2,000 to Trafalgar Square, most of them Polish emigrés. Not that demonstrating is any paradigm of political activity; but the point should be clear.

There are some in the peace movement who are not completely blind to the nature of the USSR. Edward Thompson and others around European Nuclear Disarmament have made a point of emphasising the responsibility of both sides in the arms race, calling for the formation of independent peace movements both sides of the Iron Curtain. But END too have been the victims of wishful thinking – hoping that the political system of the Eastern bloc could allow an independent, reformist, pressure-group type peace movement to exist in competition with the state-run official peace committees. They have not grasped that any admission of pluralism by the Soviet-bloc states undermines the institutional and ideological foundations of those states’ power – that, in short, the eastern-bloc states cannot be politically liberalised.

MAKING A FRESH START

Solidarity leader, autumn 1982

“Without the development of revolutionary theory there can be no development of revolutionary practice.” Cornelius Castoriadis, Socialisme ou Barbarie, 1949
Solidarity was formed in 1959 and the group developed its perspectives for the most part during the 1960s. Probably the greatest single influence on this development was the work of the French thinker Cornelius Castoriadias (who also wrote as Paul Cardan) which appeared in the journal Socialisme ou Barbarie between 1949 and 1965.
Over the years Solidarity published a significant selection of Castoriadis’ and other S ou B texts in a series or pamphlets, and these, far more than the programmatic statements As We See It and As We Don’t See It, came to characterise the group’s orientation towards the world.
In many respects Castoriadis’ S ou B writings have stood the test of time very well; they certainly demand the continued attention of all those concerned with socialist theory and practice. Much has changed since the S ou B period, however, both in society at large and in the realm of ideas, and, unsurprisingly, certain aspects of Castoriadis’  ideas are beginning to show their age.
This is perhaps most notable in the economic analysis put forward in the essay “Modern Capitalism and Revolution”, published as a Solidarity book. Written in 1959, at the height of the unprecedentedly sustained economic boom that followed the second world war, it presents us with both a continuingly relevant critique of the scientistic categories of classical Marxist political economy and a projection of trends within modern capitalism that has been somewhat overtaken by events.
Specifically, it seems from the vantage point of 1982 that “Modern Capitalism and Revolution” over-estimates the stability of the western ruling class’s success in “controlling the general level of economic activity” and “preventing major crises of the classical type”. Today almost every national economy in the industrialised west is gripped by a profound and prolonged recession. Unemployment has risen to levels inconceivable twenty, fifteen or even ten years ago, industrial output is stagnating and the Keynesian consensus that lay behind government policies in the boom years appears to be in tatters. Quite obviously, these changed conditions demand that Castoriadis’ account be brought up to date and significantly revised.
Castoriadis’ economic projections are not the only parts of his S ou B work to have become problematic with the passing of time: there are also difficulties to be faced in his rejection of Marxism as a whole and in his espousal of a councilist paradigm of revolutionary practice. When Castoriadis asked in 1964: “Where since 1923 (when Lukacs’s History and Class Consciousness was published) has anything been produced which has advanced Marxism?”, he was taking a stance which, though provocative (since it effectively dismissed the work of such writers as Gramsci, Korsch, Pannekoek, Marcuse and Sartre), was certainly defensible (since whatever good had come from Reich, Gramsci et al had been almost totally submerged in the appalling idiocies of Marxist orthodoxy). In other words, it was possible in 1964 to take “Marxism” to mean Marx-Engels-Kautsky-Lenin-Trotsky-Stalin thought.
Today such an identification is less easy. The submerged unofficial Marxist tradition has been rediscovered, and there has been a dramatic growth of new Marxist theory, at least some of which cannot be dismissed with a casual gesture. Of course, the rediscovery of the unorthodox Marxists of the past has led to much sterile fetishisation of sacred texts, and most new Marxist theory has been execrable – particularly in Britain, where the Althusserian poison administered in massive doses by New Left Review paralysed the minds (though not unfortunately the writing hands) of a large section of the left intelligentsia for more than a decade. Moreover, any advances in Marxist theory have been effectively ignored by the majority of the activist Marxist left, who remain imprisoned by a conceptual framework that is beneath contempt.
Nevertheless, there can be little doubt that it is now far more difficult to argue an informed rejection of the content of Marxism than it was twenty years ago. For such a critique to be rigourous, it would have to contend not only with the dire orthodoxy Castoriadis so efficiently laid to waste, but also with the far more sophisticated work of both the unorthodox Marxists of old and such contemporary theorists as Habermas, Lefebvre, Gorz, Thompson, the Italian autonomists and the many Marxist feminists.
This is not to claim that a critique of Marxism going beyond an assault on vulgar Marxism is impossible. Nor is it to deny the contributions made by Castoriadis to such a project, particularly in his post-S ou B writings. Neither is it to argue that a rejection of the Marxist label on grounds other than a critique of the content of self-professed Marxists’ work cannot be justified; a strong case can be made for refusing the mantle of Marxism because its assumption serves to reinforce the faith of the crudest Leninist in the fundamental correctness of his or her idiotic and dangerous beliefs. All the same, the fact remains that many of the developments in Marxist theory over the past two decades deserve our critical attention: one of the tasks of this new series of Solidaritymagazine will be to attempt to assess their worth.
If developments in the realm of ideas have been massive since S ou B, so too have changes in oppositional social practice. The developing general tendencies of the latter – towards the adoption of new forms of workplace struggle in the face of the changing character of work and the continued degeneration of traditional working-class organisations, and towards the opening up of new areas of contestation outside the conventional limits of the class struggle – were grasped by S ou B with a remarkable prescience. Perhaps unsurprisingly  S ou B had, however, little to say on the possibility of this “new movement” being integrated and effectively neutralised by adapting capitalism. And today, when workers’ self-management (albeit in a hideously distorted form) is advocated by every established political party, the youth revolt has become the passive consumption of the products of the entertainment industry, and feminism is as much the ideology of the upwardly mobile career woman as it is the basis for a genuinely oppositional movement, this silence is clearly inadequate.
Moreover, Castoriadis and S ou B retained a vision of a post-revolutionary society run by workers’ councils, the usefulness of which has been seriously brought into question by precisely the growth of contestation outside the sphere of production which they predicted. Workers’ councils are perhaps a crucially necessary part of any self-managed socialist society: but to consider them as the organisational basis of such a society – as Castoriadis and with him Solidarity have tended to suggest – is to fall prey to the productivist illusion that characterises so much crude Marxist theory and practice.
The increasingly apparent outdatedness of certain parts of our inherited worldview does not in itself justify our beginning a new series of Solidarity magazine. Indeed it could be – and has been – used as an argument for disbanding it. Quite obviously we believe the obsolescence of certain elements of our thinking is less a cause for despair than an invigorating challenge. But why?
Well, firstly and most importantly, we do not think that those of our ideas made questionable by the passage of time are anything like the totality of our perspective, nor do we see them as the foundations of our politics. Although our critique of existing society and of traditional programmes for changing it needs to be further developed, it remains essentially sound enough to set as a springboard for such development.

There is not the space here to elaborate upon this assertion. We can only state our convictions that the current world recession does not invalidate our critique of classical Marxist crisis theory; that the sophistication of some modern Marxism cannot relegitimate the tired old platitudes of Marxist orthodoxy; that the fate of the new social movements does not necessitate a retreat from our emphasis on contestation outside the traditional politico-economic sphere; that the inappropriateness of councilism to modern conditions does not undermine either our critique of the tendencies towards bureaucratisation deeply embedded in the theory and practice of traditional working class organisations and parties of the left, or our emphasis on self-activity in struggle.

Secondly, we believe that whatever development is required is well within our capacity. This is not to pre-empt the necessary process of discussion: we have no magic formulae up our sleeves, nor would we wish to have. It is, however, to state that, unlike too many on the British libertarian left, we are not afraid of critical thinking.
This said, abstract theory is by no means all we plan to publish. At present there is no British periodical that habitually carries detailed and accurate critical reports of actual struggles – a situation which stems largely from the left’s quite innocent (though harmful) preoccupation with forcing the complexities of real life into simplistic and outmoded interpretative frameworks, but which is also the product of a predilection for tactical distortions of reality. We aim to do all we can to rectify this state of affairs, by publishing in-depth second-hand accounts and first-hand testimonies of contemporary social conflicts, in industry and elsewhere.
Our older readers will recognise our twin priorities of interrogating radical social theory and investigating the practice of oppositional social movements as being very much those of the old Solidarity for Workers’ Power journal published by London Solidarity from 1959 to 1977, when Solidarity fused with the group Social Revolution. It must be emphasised that the similarity of objectives does not mean that we are motivated by some escapist nostalgia for the ‘good old days’. Even though Solidarity for Workers’ Power was a more incisive publication than its successor Solidarity for Social Revolution, it was hardly perfect even in its time and its time has now passed. We are prepared to learn from our history, but we have no desire to use it as an emotional crutch.

Very poor scan not checked against original.