I'd like to open up a discussion stemming from a seemingly small point raised in the recent post on critiques of Occupy. Starting this new thread to see if folks would be interested in delving into it more.
Chilli Sauce makes the point in there that the working class has an inclination to direct action ...
I would say the working class is naturally inclined to direct action, especially at the point of production. But that's all it is: an inclination. It can be averted, oppressed, misdirected, and can lie dormant. ...
I don't disagree with this statement on its face, but it gives rise to a deeper question for me on how we as anarchists and communists interpret and relate to broad-based movements. I do think it's a mistake to expect a default to militancy or direct action, even at the point of production, on the part of the working class. There's 2 books I read in the last year that have greatly influenced my thinking on this, and also correspond to what I saw during Occupy.
In Dauve and Authier's German Left Communism, they talk about how interpretations of the workers councils as always the most radical expressions is not actually historically accurate (maybe bad paraphrase, but the gist I got). That often given the option of social democracy or revolution, there were many councils in areas that had a worker base that overwhelmingly supported social democracy. Now we could talk about them being distracted or having repressed radicalism, but I don't think that's very helpful, and possibly naively optimistic. I liked this book a lot, but this was probably one of the most profound take-aways I had from it. Can't cite the specific chapters which discuss it, but it fits with how the working class of a given place can be inclined towards seriously reactionary ideology, general conservativism, or liberal reformism for that matter. A cursory look at the history of the US white working class is as good an indication as any of this potential inclination.
Another touchstone for this idea would be Don Hamerquist's notion of dual consciousness -- as developed by him and others in Sojourner Truth Organization (STO) [including the footnote from this book's section because I think it's important to this idea]:
Two essential theoretical innovations in particular marked STO’s contribution to the revolutionary left. First, the group re-articulated Italian Marxist Antonio Gramsci’s understanding of hegemony as an analysis of “dual consciousness,” arguing that the working class displayed both
a broad acceptance of the status quo and an embryonic awareness of its own revolutionary potential as a class.2
An early pamphlet produced by STO suggested that “what is in the worker’s head is a source of power insofar as it reflects the worldview of the working class—and a source of weakness—insofar as it reflects the world view of the capitalist class.” The task of revolutionaries was to help expand the level of proletarian consciousness through participation in mass struggle, while challenging
the acquiescence to bourgeois consciousness.2. The source of this term, in its usage by STO, is somewhat murky. Gramsci discusses the hypothetical worker as having “two theoretical consciousnesses (or one contradictory consciousness).” Prison Notebooks (New York: International Publishers, 1991), 333. W.E.B. Du Bois used the phrase “double consciousness” in his classic work The Souls of Black
Folk (New York: Signet Classic, 1995 [1903]), 45, to describe the experience of black people living in a white supremacist society. Despite the group’s obvious debt to Du Bois, there is no clear evidence that his work was the source of STO’s usage. Don Hamerquist, who first introduced the term within STO, recalls Lenin’s critique of trade union consciousness as an important influence in how the organization used the term “dual consciousness” in its work. Hamerquist, email to the author, October 26, 2009.- Michael Staudenmeier, Truth and Revolution (AK Press 2012)
This lines up with my experiences in Occupy. Now, I'd grant that being in a particular place (Iowa), which is much whiter racially than most of the US, and much less economically depressed to boot, what I personally saw and experienced influenced that. But, there was something deeper going on ideologically, and also I think relates, in some ways at least, to how it struggled as a national phenomenon to resolve internal ideological contradictions. Those contradictions are specifically within a dual consciousness, a militant, working class-led radicalism vs. bourgeois worldview. I think there is a gulf of understanding for many, many people to challenges the bourgeois notions of parliamentarism and capitalist social relations, etc. This is far from the only limitation and problem with US Occupy, but is one of the more complex and interesting ones in my view.
So I guess in wrapping up this post for now, if this is the case, is there not a political error in trusting in a baseline default for revolutionary sentiment (or radical direct action, or whatever you want to call it)? I don't think many on here would argue that we need to challenege bourgeois liberal ideological hegemony, but I'm very interested in a discussion about what that hegemony looks like and is experienced as by those working within social movements. And if possible, how people may have interpreted and responded to those ideas and inclinations in their work.



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I think the view of dual consciousness as you here quote it from the STO is broadly correct, and has also been articulated by Martin Glaberman in this article in the context of second world war wildcat strikes.
Besides that I would also like to point how the two factors here I think have a sort of mutually influencing, lets call it dialectical, relationship, as for example overt political ideas can be strongly influenced by the struggles one engages in and on the other hand overt political ideas can be an initiator of struggle.