The litany of natural stuffs — petroleum, natural gas, uranium, coal, wood, water, sunlight — apprehension about their limits, joy in their abundance, scepticism about their benefits, pass for the bulk of “analyses” of the “energy crisis” that “we” face. Whereas in the ’50s and ’60s Nature was “under control” and the robots (e.g. Hal in 2001) were rebelling, now it appears that Mother Nature is turning a new face: instead of the obedient, invisible and infinitely malleable material of social development, the terrestrial abode seems stingy and treacherously seductive. For the energy crisis is usually traced to two problems:

(a) the “limited” or “finite” amount of fossil and uranium fuels in the earth;

(b) the increasingly “surprising” discovery of interactions between the use of these fuels and their
biological and social effects.

Although the analysts place different emphases on these two “problems”, their “solutions” usually
address both. Indeed, the “great energy debate” (at least what passes for it) is a confrontation between the anti-limitationists, who are anxious about the rapidly approaching abyss of zerooilcoalnaturalgasuranium and are ready to introduce any “way out”, however untried, and the collective interactionists, who argue that the “balance” or “fabric” of Nature is so intricate and fragile (to mix metaphors) that any of the schemes of the anti-limitationists would drive Mother Nature into a schizophrenic breakdown.

From this debate one would presume that these are momentous times. They are, but not in the way that is being implied. On the one side, the anti-limitationists cringe in terror at the prospect of a “day the earth stood still” repeated so often that “civilization” (sometimes with the proviso “as we know it”) collapses into an age of social anarchy — starvation, rape, murder and cannibilism. (“What’s new,” we might ask...) On the other side, stand the equally apocalyptic interactionist envisioning of huge floods let loose by the CO2 “hot house” effect or the end of all biological life due to the depletion of the ozone layer causing a tidal wave of high-energy radiation to penetrate the chromosome linkings and breakdown the proteins, or a festering mutant jungle released by the radioactive wastes of nuclear reactors. Conclusion: either social anarchy or natural anarchy, “take your choice” we’re told. But must we choose? Are these our alternatives?

This debate with its apocalyptic overtones indicates a crucial crisis for capital and its attempt to carry through a major reorganization in the accumulation process to overcome it. The Apocalypse is no accident; whenever the ongoing model of exploitation becomes untenable capital has intimations of mortality qua the world’s end. Every period of capitalist development has had its apocalypses. Here I’m not referring to the micro-apocalypse of death: everybody dies and even if everybody dies at the same time (I mean everybody) what’s the problem? The earth becomes a cleared tape and why should the angels grieve?

I am talking about those functional apocalypses that mark every major change in capitalist development and thought. For the Apocalypse approached at other times in the history of capital, when (as in the last decade) the class struggle reached a level that jeopardized capital’s command.

In the seventeenth century, a pervasive premonition of apocalypse was voiced by the “philosophers”, “astronomers” and “anatomists” (i.e., capital’s planners) in the face of the revolutionary upheavals of the newly-forming proletariat that was being introduced to the capitalist discipline of work. In this phase questions of inertia,1 time and order were paramount. The working class seemed full of inertia, lacking inner control mechanisms and manageable only by external forces. Capital’s concern with its apocalyptic potentialities can be seen reflected in Newton’s theory of the solar system: the planets revolve around the sun, but their revolutions continually deviate from the equilibrium path because of the random, irregular gravitational impulses they communicate to each other. Ptolemy’s crystal suddenly looked like a mob that with this-and-that, slowly, imperceptively, became unruly, though it was nominally dominated by the gravitational field of the sun. The deviations accumulated to a point when some planets would spin off into the stellar depths while the others would dive into the sun’s inferno. Hence Newton’s argument for the necessity of God’s existence, whose function in the universe was to prevent this catastrophe by periodically returning the planets to their equilibrium orbits via a true miracle. The solar system was the “Big Watch” and God was not only the watchmaker but also the watch repairer, otherwise the mechanism, through its blind obedience to the laws of inertia, would snap and break however finely wrought. God must intervene to create orderly time from chaotic mixtures of inertia and attraction. Given the universal identification of God with the state in the seventeenth century, it is not hard to decipher Newton’s prescription for the state policy visa vis the apocalypse portended by its “wandering stars”, the proletariat. (A prescription Newton embodied in his job as the inquisitor and torturer of counterfeiters for the Royal Mint).

In the Newtonian period capital’s main task is the regularization of time as a precondition for lengthening the working day. Medieval production time was circular and the pacing of work and “rest” fixed by “eternal” seasonal and diurnal dichotomies. Summer and days could not be stretched, winter and nights could not be shrunk at will. Newton and his fellow “century of genius” planners had to create a non-terrestrial work-time, that would be the same in winter and summer, in the night as in the day, on earth as it is in heaven. Without this transformation of time, lengthening the working day would be impossible to imagine, much less impose “with fire and blood”.

By contrast, the “revolutions” and organizational forms thrown up by the working class in the first half of the nineteenth century spelled the end of a period where profits could be created by stretching the working day to its limit. Capital had to “revolutionize” the technical and social conditions of production to turn the proletarian revolt against work into an intensively productive working day. Absolute time was no more of the essence, productive intensity was. Capital could no more complain that the working class was inert, unmotivated or tending to rest. The class was on the move, scheming, energetic, volatile. If the work-house prison sealed from “the elements” was the first laboratory of work, the working class was clearly blowing out the sides of the container and destroying the experiment. The problem was no more how to confine workers as long as possible but how their energy and revolutionary heat could be transfered into work. Not surprisingly Thermodynamics, “the study of energy, primarily with regard to heat and work”, becomes the science after 1848.

Thermodynamics begins with Sadi Carnot’s attempt to determine the possibilities and limits of creating productive work out of heat and energy when in confining it, it explodes. His leading idea is that if a mass is exploding you should give it a way out so organized that it will push a piston and thus do work for you. Carnot’s analysis focused upon an idealized version of Manchester’s “demonic” steam engine and attempted to determine under what conditions the expansion/compression cycle of a gas would give a maximum amount of work. Carnot’s cycle, thus, became a representation of the cycle of class struggle that was taking shape in the nineteenth centry, putting the working class’ wage demand at the center of the “business cycle”.

Carnot’s laws of thermodynamics grew out of his memoir and led, as Ariadne’s threads, out of the “crisis labrynthe.” For Physics is not only “about” Nature and applied “just” to technology, its essential function is to provide models of capitalist development, i.e., models for the organization of work. The ultimate nature for capital is human nature while the crucial element of technology is work. The First Law of Thermodynamics, e.g., did not simply recognize that though energy has many forms (not just “mechanical”), each can be transformed into the other without loss. Its consequences impinged on capital’s conception of labor power. A more general view of energy was imperative if the technical and social conditions of production were to be “revolutionized”, for the old mode of production assumed a fixed limit on the forms of energy that could generate work. This new Law taught capital a generality and" flexibility in its productive arrangements that it did not even experiment with in the First Industrial Revolution.

Like Darwin’s discovery, Gustav Mayer’s first enunciation of the law of the conservation of energy occurred in a typical nineteenth century way: on an imperial voyage to the tropics:

A sailor fell ill of some lung disease. Mayer bled him, observed that venous blood was a brighter red in the tropics, much closer to arterial, and concluded that metabolism drew less oxygen from the blood in hot climates because maintenence of body temperature required less heat.2

In Mayer’s perspective the sailor’s body was the mediator of manifold forms of force that are “indestructible, variable, imponderable”. Though the forms of force and energy would change their transformations they conserved the basic quantity of production, energy. The concept of energy is thus defined on such a level of generality and abstractness that an enterprising spirit would see the possibility of producing work from novel, untoward sources.

While the infinite multiplicity of energetic forms inspired a tremendous optimism in capital’s search for new work forces. Thermodynamics laces this high with arsenic: the Second Law. An ominous version goes like this; a perpetual motion machine completely transforming the energy of the surroundings into work without any loss is an impossibility. The Second Law however has even darker consequences than deflating capital’s dream of getting work for free (having workers “living on air”). It states that in any work-energy process less and less energy becomes available for work. ENTROPY (the measure of work inavailability) INCREASES. Clausius put it in cosmic form; “The energy of the universe is constant; the entropy of the universe increases to a maximum.”3

The Second Law announced the apocalypse characteristic of a productivity-craving capital: THE HEAT DEATH. Each cycle of work increases the unavailability of energy for work. As the efficiency of the heat engine depends on the distance between heat input and heat output, the Second Law predicts a slow, downhill leveling of heat-energy differences, (on a cosmological scale) until there are no more flows of energy for work. “The world is living on its capital” and all around is the whisper of the impending silence. This image of an undifferentiated, chaotic world had a two-fold echo: in the rhetoricians of mass culture like Henry Adams (“the so called modern world can pervert and degrade the concepts of art and feeling, and that our only chance is to accept the limited number of survivors — the one in a thousand born artists and poets — and to intensify the energy of feeling within that raidant center”4 ), and in the pragmatic thought of Taylor. The Henry Adams’ mourned over the loss of accumulated values that, at best, could only be “saved” in the leveling of social and cultural differences announced by “energy’s dissipation” into a heat death apocalypse, Taylor instead saw the essence of a project: productivity is efficiency. His answer to the second law (if not absolutely, relatively) is not “conservative”, it is a “revolutionary” attempt to create a far more efficient organization of work and to perfect the intermeshing of worker with environment. Taylor attempted in practice what Carnot did in theory: test the limits of an efficient transformation of energy into work. In a typical American fashion, he turned to the man-machine instead of its reflection in the machine-machine. Once again, it seemed that the apocalypse could be averted if Action was taken. This time, however, it was not the action of God qua super-State, but capital’s planning in its own self-conscious, scientific analysis: scientific management.

Newton’s apocalypse and Clausius’ apocalypse do not simply have analogical connections with capital’s crisis in their respective periods. The theories they derive from do not merely have contingent or ideological relations with the contemporary, on-going organization of work. Capitalist crises stem from refusal of work. Thus, in times of crisis new analyses of work, new schemes for overcoming resistances to it become imperative. Physics, in this context, does not have a separate content, but provides definite analyses of work and new plans for its organization. Its “models” may appear abstract but they are directly related to the labor-process.

Newton’s parable of the transformation of working class inertia into work and his appeal to God qua State to restore equilibrium under centripetal and centrifugal pressures is a general methodological scheme. The relation of thermodynamics to work is more explicit. The WORK of thermodynamics and the WORK of capital are no mere homonyms. Capital faces working class resistance to work in continuously new ways as this resistance changes in its power and organization (though it may seem “impotent” and “chaotic”). Capital is concerned with physical work because the labor-process is the transformation of labor-power (energy, inertia) into labor (work). This is the “eternal necessity” of capital and physics provides models for overcoming “resistances” and measuring-rods of levels of crisis. The Apocalypse is an extreme measure of the failure of these models. Capital’s problem in the nineteenth century changes from that of Newton’s time in the same way the resistance of inert machines shifts into the chaotic energy of random micro-particles. Essentially, however, it remains the same: what is the possibility, limit and method of creating useful work (“order”) out of the “almost natural evasion, subversion, resistance and covertness of the working class.

Capital’s despair is always hypothetical, yet always virtually existent. This is the multiple function of the apocalypse. It serves not only as a parameter for the on-going process of work organization and experimentation, it serves also as a reminder and a threat. A reminder, because capital’s control is contingent, and revolutionary potentialities exist at each instant. A threat, because it attempts to project the destruction of capital as the destruction of the universe (as in the heat death). As long as the “elements” of the working class are attached to the totality, the apocalypse is the extreme point where opposites meet in avoidance. It is capital’s threat, if we go too far, to take us all down with it. If we annoy God too much, if we agitate too much, if we become too unavailable for work, then the “mutual destruction of the classes” is used as a club to bring us back into line. But must the molecule fear if the engine dies?

What of the “energy crisis” and its apocalypses? The first thing to note is that the term “energy crisis” is a misnomer. Energy is conserved and quantitatively immense. There can be no lack of it. The true cause of capital’s crisis in the last decade is work or, more precisely, the struggle against it. The proper name for the crisis then is the "work crisis” or, better, the “work/energy crisis”. For the problem capital faces is not the quantity of work per se, but the ratio of that work to the energy (or labor power) that creates it. Capital is not just a product of work. Capital is the process of work- creation, i.e., the condition for transforming energy into work. Energy has within it a restless activity, an unpredictable microscopic elusiveness, antagonistic, indifferent as well as productive of the work capital so desperately needs. Though the eternal cycle of capitalist reality is the transformation of energies into work, its problem is that unless certain quantitative levels are reached, the relationship expressed in the work/ energy ratio collapses. If entropy increases, if the availability of the working class for work decreases, then the apocalypse threatens.

The forms the apocalypse takes in this crisis are crucial. They signal both a warning and a specific threat, as the heat death apocalypse inspired Taylorism and the Newtonian centripetal/ centrifugal catastrophies dictated certain features of mercantilist state intervention. What do the anti-limitationists and interactionists allow for decoding the present crisis? The first step in the decoding must lie with “Nature”. It appears that Nature and its stuffs are an independent pole, given and distinct from capital — its “raw” material, as it were. From the exhaustion curves of oil or natural gas it appears that a black hole is absolutely devouring them. But for capital, Nature qua Nature is non-existent. Nature too is a commodity. You never have oil, or natural gas, or even photons that do not take a commodity form. Their commodity reality is what is crucial; even when you talk of the Earth or the solar system you cannot speak of a non- capitalist reality. The energy problem is unequivocally a problem of capital and not of “nature” or “Nature and Man”. OUR problem is to see that capital’s difficulties in planning and accumulating spring from its struggle against the refusal of work (the multi-dimensional subversion of the orderly transformation of energy into work). Thus, according to our decoding, through the noise of the apocalypse, we must see in the oil caverns, in the wisps of natural gas curling in subterranean abysses, something more familiar: the class struggle.

• 1 The following quotations from R.H. Romer, ENERGY: AN INTRODUCTION TO PHYSICS, (San Francisco, W.H. Freeman and CO., 1976) might be of help:

  “The principle of inertia: an object that is at rest remains at rest unless
  acted upon by a force; an object that is in motion remains in motion,
  moving the same direction with constant speed unless acted upon by a
  force.” (p. 84)

  “The First Law of Thermodynamics states. . . the total energy of a
  system is conserved. Any increase in, say, thermal energy, must be
  attributed to a decrease of equal size in the sum of all other forms of
  energy. Any or all of the various forms of energy may be changing, but-in
  a closed system-always in such a way that the sum of all forms has a
  constant value.” (p. 128)

  “The Second Law of Thermodynamics states that in every process
  there is a universal tendency toward increasing disorder, increasing
  entropy, a degradation of energy.” (p. 255)

  “Entropy has often been called Time’s arrow' because w ith its aid we
  can distinguish past and future. If we are given descriptions of two states
  of a closed system, we can tell which state preceded the other in time; the
  state with the smaller entropy, the state with the smaller amount of
  disorder, is the earlier one.”(p. 243)

• 2 C. Gillespie, THE EDGE OF OBJECTIVITY, (Princeton: Princeton University Press, I960), p. 376
• 3ibid.
• 4 Quoted in J.C. Leventon, THE MIND & ART OF HENRY ADAMS, (Boston, Houghton Mifflin Co., 1957), p. 377.

To decode the messages of the apocalypse we should see that both the anti-limitationists and the interactionists demand a complete change in the mode of production. They are “revolutionaries” because they fear something in the present mode that disintegrate’s capital’s touch: a demand, an activity and a refusal that has not been encompassed.

The anti-limitationists focus on the “need” to end the oil-auto-assembly line economy of the post-war era. Taking “the father of the H-bomb”, Edward Teller’s “Energy-A Plan for Action”"1 as indicative of their position we see that by the beginning of the next century they would have a completely different world of production compared with the ’70s. Consider some proportions. (See graph #1)

In 1973 electricity production demanded 25% of the total energy of the U.S. while transportation (excluding auto production) demanded 25%. There was a rough balance between these two sectors in the last decade. Teller, on the contrary, envisions a radically new system where electricity would demand 50% of the total energy, with transportation reduced to 11%. (The “raw material” would come from a vast increase in Western coal strip mines and the use of nuclear reactors.) This would involve a complete reorganization of production and reproduction, though the number of workers necessary to supply the fuel and run the power plants would undergo relatively minor increases. Teller argues not only for a substantial increase in “energy” consumption, in line with the historical trend, but for a radical shift in the structure of work. What he has in mind is revealed by his “Manpower Requirements”:

No matter what popular opinion asks us to believe, technology will be crucial for human survival. Contrary to much of our current thinking, technology and its development is not antithetical to human values. Indeed, quite the opposite is true. Tool-making and the social organization it implies are very deeply ingrained in our natures. This is, in fact, the primary attribute that distinguishes man from other animals. We must continue to adapt our technology, which is, in essence, our ability to shape nature more effectively in order to face the problems that this human race faces today. It is for this reason that the development and expansion of technical education is so important. It is only through the possession of high skills and the development of educational systems for the acquisition of these skills that human prosperity can be insured.

Teller envisions a new “New Atlantis” with a priesthood of highly “skilled” scientist-technicians surrounded by an army of “craftsmen” who monitor, develop, and control the automated production processes with computer networks. This is a sample of how his vision would work:

Computers have been introduced in central control stations to control interties for the purpose of optimizing the use of energy by drawing at any time of the cheapest available source of electricity. These computers are also beginning to be used to store and display data about the state of the major components of the generating plants and transmission lines. This will help the dispatcher to make the right decisions, for instance, by accepting a local and temporary brownout, or even blackout, rather than permitting an overstrained system to breakdown.

We have here a centralized neural society where the work process is integrated at the speed of light in reverberating feed-back circuits modulated to prevent total breakdown. Capital finally finds its etymology. Teller spells the end of the ass-kicking truckers’ songs, the lyric of the stoned highway at 3 AM; everything is concentrated now, controlled in the wires of an air-conditioned brain. For the internal-conbusion engine, after all, has been an enormous source of “decentralization” of desires that cannot be tolerated, for it seems to lead to catastrophe.

Teller’s apocalypse flashes the desolation of an oil-starved assembly line economy, his utopia is an electronic techno-nuclear model of capital allowing for a new leap in accumulation. Yet one’s apocalypse is another’s utopia. We see this when we turn to the interactionists, who argue that any step down Teller’s path leads to human annihilation. The Odums, an ecologist and a social worker, serve as a precise counter-pole to Teller for they are extremists even among interactionists.2 They agree with Teller that the assembly line economy is over, but argue that the future holds no technological solution to declining “energy”. They dismiss both the solar energy enthusiasts and the fusion freaks. In their view, “various schemes for harnessing solar energy turn out to be installations based mainly on fossil fuels, with their main energy flows not really supported by the sun.” Their argument against the possibility of fusion power is certainly original: “Fusion could be disastrous to humanity either if it were so rich that it gave too much energy, or if it took all our capital and gave us no net energy. ” If it failed and all the energy eggs were in the fusion basket, disaster would follow; but if it were successful it would release such an intense energy flow that too much energy would be required “to maintain control as it is diluted to the intensity of the human system.’’ The very price of success would guarantee disaster.

Thus “we” can neither remain with the present mode of production based upon dwindling reserves, nor can the path of “technological leap” save the system. They propose a new mode of production, a “steady-state and low-energy” economy, bringing the human race into a safe equilibrium with Nature. The price for survival, however, is not only the disco beat:

To become adapted to the steady state, people will have to give up their restlessness and their insistence on the large, the new and the different. But the young people who tried to form a low- energy subculture to avoid the excesses of the high-energy growth period will also have to change. More work will be expected from each individual in the low-energy society because there will be fewer machines.

Examples of the Odum’s steady-state utopia are rain forests, coral reefs and the “uniformly cold bottom of the sea (near freezing)”, as well as pre-industrial-India agricultral villages. The common element in such systems is “a great diversity; intimate, highly organized symbiotic relationships; organisms with complex behavior programs by which they serve each other; well timed processing of mineral cycles that do not lose critical materials; and highly productive conversions of inflowing energy.”

“The Octopus’ Garden in the Shade” becomes the solution to the energy crisis.

Here are some features of the steady-state economy that more precisely describe the Odum’s vision:

— Growth-stimulating industries are eliminated.

— Less emphasis on transportation.

— Balanced governmental budgets.

— Miniaturization of technology to use less energy.

— Decrease in public and private choices and experiments.

— Urban construction will be replaced by separate and smaller houses.

— Farms use more land, less fuel and more hand labor.

— Properties of high concentration of energy will decrease: crime, accidents, law enforcement,
noise, central services, taxes.

No more cities, no more travel, no more factories, no more power plants, and presumably no state. Just the quiet labor-intensive life on Jim Jones’ farm (after they’ve seen Paree?). The necessary restructuring of employment to realize this utopia is obvious. Unemployment in the “growth and luxury industries” will “shift people to agriculture” with wages being steadily cut and unions taking on the role of employment transformers.

It all sounds so wholesome, a world apart from the nuclear-computer-philosopher-kings of teller! Spots on apples! Birds and Bees! Nature’s watchful eye assures a fair day’s work for a fair day’s pay instead of Teller’s electronic-eyed cyclops monitoring our neural hook-ups tottering on the edge of breakdown. However, there is a coldness here, for all the cosiness, reminiscent of the H-bomb’s daddy; an anger, a fear that Teller and the Odums share. They offer opposite revolutions of production, apocalypses and utopias, but they agree on one thing: the present state of capital has had it, not only because it has lost its “energy” but because there is too much “chaos”, uncontrolled behavior, too many demands and not enough work. This commonality emerges sharply in what appear as marginal remarks upon the “youth” of the ’60s and ’70s. Both anti-limitationists, and interactionists agree: they are lazy! So Teller complains of “an antiscientific trend among young people,” while the Odums (in a passage quoted above) clearly expect the fuck-off young rebels to get down to work. Their deepest commonality however is that, like the apocalypticians of the past, problem in Nature. On the one side the raw limit of energetic stuffs, and on the other side the “ecological” catastrophe induced by industrial development. They postulate a limit either on the natural “input” (fuel) or on “output” onto nature (pollution). But once again we cannot read their fears and solutions straight, for in their text Nature is identified with Capital pure and simple. They never declare the obvious: capital is a relation of struggle. Once this translation is made, their sybilline visions can be deciphered and their ominous somberness dispelled. Their limits are not ours.

• 1 Edward Teller, “Energy — A Plan for Action" in E. Teller, H. Mark, J.S. Foster, Jr. (eds.) POWER & SECURITY, (Lexington, Mass.: Lexington Books, 1976), pp. 1-82.
• 2 Howard T. Odum, Elisabeth C. Odum, ENERGY BASIS FOR MAN AND NATURE, (New York: McGraw-Hill, 1976).

The decoded message of the Apocalypse reads: Work/Energy. Both sides of the “great energy debate” want to rebalance the ratio, but what unbalanced it in the first place? If the “energy crisis” began in 1973 the logical place to look is the period immediately before. What was happening to work/energy then? ... a capitalist catastrophe in commodity production and the reproduction of labor-power. Need we take out the old film strips? The ghetto riots, the Panthers, campus “unrest”, SDS and the Weatherpersons, a strung-out imperial army, DRUM in Detroit and the West Virginia wildcats, the welfare office sit-ins, the shooting of Andy Warhol, SCUM, the Stonewall blowout, Attica. Let graphs 2 and 3 suffice:

The first deals with a historic transformation in the wage profit relation, the second depicts the changed relation between defense and “social” expenditures. Both indicate that the late 60’s and early 70’s saw the inversion of long term trends.

If we look, e.g., at the two decades between 1947 and 1967 we see that in this period wages and profits intimated the fulfillment of an American Capitalist Dream: the class struggle can be bypassed, wages and profits can grow together, perhaps not at the same rate, but in a long-term growth equilibrium path. The Keynesian strategy of matching real wage increases with productivity increments seemed to succeed. To each his own, and thou wilt be satisfied. 1967 through 1972 was the shocker: for the first considerable period there was a decline in profits. This decline appeared at the cost of increased wages. The bets were off. Once again wages seemed antagonistic to profits as in the bad old days of Ricardo and Marx (lately exhumed by Sraffa). This period marked the end of the “social peace” worked out with the return of the vets from Europe and the Pacific into the plants. It was not, however, a period of wage “explosion” (as it could be characterized in Germany, Italy and France). Rather, it involved a mathematical inversion and the return to the zero- sum game of wage negotiation that seemed transcended by capital’s game-theorists during World War II and immediately after.

The second chart (#3) deals with the state’s function as the general guarantor of the average rate of profit. This requires that the State oversee the reproduction of the working class and provide for proportionate revenues. The bottom graph indicates the quantative increase in the state’s “share” of the total social value. It is not surprising that it should increase during the Vietnam war. What is surprising is that at the very moment the war was ongoing, the proportion of “defense” spending dropped dramatically.

“War” and “defense” are an essential, though unrecognized, part of the reproduction of labor power, which can dictate the death of millions of workers. Aushwitz, Dachau, Belsun, were extermination factories whose product — the suffocation and cremation of millions of bodies — was an essential moment in Nazi capital’s “labor policy”. The reproduction of labor power should not be identified as the reproduction of “human bodies” and “beings”. Moreover, “social welfare” spending by the state can be defense spending. Indeed, this second aspect was apparent in the late ’60s. Another war was being fought white-hot in the streets of the USA that needed immediate attention. Hence the precipitate increase in “social welfare” expenditure, i.e., “transfer” payments (but what is not a transfer payment in this system?) to deal with women, blacks, youth, who were increasingly refusing the way they were being reproduced. This chart indicates that whether you call it “war” or “welfare”, the process of ensuring a population accepting the large-scale wages, profits and productivity relations as well as the microrelations of love, job, discipline and quiet dying was in crisis. Not only was the work/energy ratio immediately in trouble, it was in more serious trouble over the long run.

Trouble, however, inspires thought and capital’s thinkers turned with new apprehension to the work/energy ratio. Now a ratio is an expression of a two-sided relation and can be looked upon from either side. From capital’s point of view, the work/ energy ratio is a more generalized form of the exploitation (or profit) rate. The crisis appears through these lenses as a decade-long, from the mid-60s to the mid-70s, plunge of profit rates. What were the causes of this decline? From the humblest industry gab and gripe sheets to the mathematical stratosphere of capital’s computer self- consciousness the answer comes in reverberations: TAXES and TIMIDITY.

The state is taxing “us” to death while “we” all too often take the “safe and secure path” that guarantees a small profit (but slow “growth”) instead of attempting risky, long-term ventures that really pay-off. The statistics showed this. Taxation on profits (calculated on “current production” profits) rose from 40% in 1965 to 60% in 1974. At the same time, the risk of investment fell. If we take as the measure of “risk” the interest rate on debt and equity corporations must pay to raise financial capital it is clear that capital collectively became chicken. The interest rate decreased from 8% in 1966 to 4% in 1972-73. Capital’s “claims” to its share of income were decreasing while what was claimed had to be increasingly given over to the state. U.S. capital appeared to be catching “the British disease”.

W.D. Nordhaus, in his celebrated article “The Falling Share of Profits”,1 appeals to Keynes’ subjective theory of investment to explain why the interest on investment faced such a decline. According to Keynes, the capitalists must overcome their “ignorance of the future” through calculation of “mathematical expectations”, second-, third-(and even higher) order judgements on the “average opinion” of other capitalists in the investment market, and finally with “animal spirits”, i.e., capital’s “spontaneous urge to action rather than inaction”. In agreement with this Keynesean existentialism, Nordaus claims that the fall in profits was due to an extra-ordinary period of calm in capital’s heart and mind:

The answer seems to me to lie in the general dissipation of the fear of a new Great Depression. For many years after the Crash, investors justifiably worried about a repetition of those events. Even as late as March 1955 when the fear might have reasonably faded, the statement by Prof. Galbraith that the Great Crash could repeat itself was sufficient to send the market into a temporary panic — or so he claims. Since that time, however, the memory of the bad old days has dimmed, and this freedom from fear may well provide a rationale for the post-war movement in the cost of capital.

Presumably, in the different psychic “climate” prevailing in the post-WWII era, investors became more confident in the future, had a new sense of guaranteed horizons, the risk factor seemed reduced. Thus, (according to this theory of profits) the expected returns on investment fell. For if risk is high the investor demands high profits, if the risk is low, he will settle for lower profits. What had brought about this freedom from fear, what psycho-analytical therapy had the capitalist mind undergone? Nordhaus does not explain, but to any therapist this much should be obvious: the healer must be paid his dues. In this case the healer of capital’s long term fears was the state and the “dues”, taxes. This is why the major structural transformation of the GNP was in the share of the State. The Federal budget increased from 10% of GNP in 1940 to an average of 20% in the period between 1960 and the present. In other words, by investing in the reproduction of labor power the State exorcised the trauma of the Depression (and its potentially revolutionary consequenses), and the increased tax on corporate profits was its fee. Every step capital takes in feeling more secure leads to a loss of profit.

But why should capital fear, why is investment risky, and the future so obscure? Why, indeed, must capital have “animal spirits” in the first place? Is this a metaphysical truth? Not really, because there are risks of different sorts. Some are dealt with in an almost mathematical manner, e.g., in fair toss gambling or in predicting the weather. You calculate future probabilities from past data, lay down your money and wait for the outcome. Such risks are not what Keynes is talking about. There are also strategy-game risks, those you take when you depend upon (or reply to) the actions of another player in a game where all the players agree to and are governed by the same rules. Here you cannot simply go upon past behavior; any game with a rich enough set of rules and positions can present completely novel situations and this forces you to speculate on the strategy of your opponent, to read out his likely move. This involves a risk, but the risk is encompassed in the network of rules that bind you with your opponents and allies (who may be continually turning into each other). This risk, typical of the poker game, is also calculable, as von Neumann showed. There is however a final risk that is not dependant upon mathematical expectations nor upon considerations of strategy because your opponents are neither predictable nor in agreement about the rules. Here, you have no clear basis for judging their future behaviour in response to your moves. This is a totally new kind of risk that requires “animal spirits”, a “spontaneous optimism”, an “urge to action” or, perhaps, a “will to power”. This is the class struggle.

Keynes worried about capital’s “state of confidence” during the Depression not because it involved a downturn in the business cycle, however steep. Such dips in capital’s life are to be expected and capitalized upon. What concerned Keynes was the altogether novel “sixth sense” capitalists had to develop in their investment decisions after the revolutionary wave that followed the First World War. This involved shifting attention from risks “outside” (market flucturations, weather, mineral discoveries, etc.) to risks “inside” (working class attitudes, training, work habits) the process of social production. The State had to intervene in Keynes prescription because of the increasing realization that the working class was not predictable nor “part of the game” but powerful enough to rip up the rules. The mixture of taxes and timidity are a direct consequence of Keynes’ recommendations.

Since the New Deal the State by careful use of collective bargaining, nuclear terror, FHA loans, had increasingly reduced the risks of investment. Hence the reduced interest on capital, for cooling capital’s anxiety inevitably reduced the pay-off of its projects. The transformation of the composition of the federal budget from “defense” to “welfare” in the ’60s indicated, however, that not only would the State’s “taking care” have an increased cost, but that the direction and nature of working class insubordination was changing in new, unpredictable ways. The period between 1967 and 1972 showed that the cost of calmness was increasing to a point where the therapy was ruining the patient. Freud never wrote that therapy could create the anxiety it was reducing. While the interest on capital followed the historical post-WWII trend, capital began to confront the fact that this trend meant euthanasia. Moreover, confidence was diminishing in the effectiveness of the State’s therapy when applied not to the traditional line workers, the veterans of Flint, Guam and McCarthy, but to altogether new subjects. Just what did those blackpowerlonghairdopesmoking-flagrentqueerhousewifelesbians want!

Between the mid-60s and mid-70s, the tax-timidity syndrome intensified. The relation between state and individual capital proposed by Keynes was in crisis. Capital was in a knot, a double bind, and it attempted to cut it in October 1973. The relaunching of the profit rate depended upon capital taking the initiative, cutting out its most vulnerable areas and, most crucially, quit playing by its old rules.

• 1 W. Nordhaus, “The Falling Share of Profits" in BROOKINGS INSTITUTE PAPERS, (Brookings Institute, 1975).

What was the relation between state and society during the “Keynesian” period? What distinguished US Keynesian planning was its concern with the reproductive sector. This was because US capital did not have an experienced working class whose production and reproduction had been bargained over for centuries. The waves of immigration and genocide barely gave any demographic and geographic constancy to rely on. The US working class was inevitably “volatile” and “unstable”, almost a “thing in itself’.

The basic realization of US Keynesian policy was that the enormous accumulation of fixed capital embodied in the assembly-line factories required a proportionate accumulation of capital in the working class (“human capital” as it was called later). Once capital reaches River Rouge dimensions, the short-term disciplinary effect of unemployment is more than counter-balanced by the long-term loss in the productivity of workers. And it was exactly in this productivity that profit was to be found. The obsession of New Deal planners was that the long stretches of unemployment would sap the “work ethic” from the latest generation of factory operatives who had undergone the rigid education of the line in the ’20s. (You can learn a line job in a day, but it takes years to learn a life-line!) This discipline could not be kept in “cold storage” until individual capitalists were ready for it; it depreciated and could turn inside-out explosively. Thus the ultimate profitability of capital based on increasing the productivity of work made “mass unemployment” intolerable.

Not only must labor power be produced, it must be reproduced. The housewife becomes the correlate of the line worker in the Keynesian equations. Standardly, the housewife is taken as the consumer, but the Depression planners were more concerned with her as the producer of a “very special article”, the ability for work of a factory worker. This requires capital, the home. It was exactly the capital that was disintegrating during the Depression as more and more women left home, divorced and in general “gave up”. The Keynesians saw that no high-intensity line worker would work or return to work without an equally high-intensity reproduction process. The assembly line is peculiarly vulnerable to individual variations of work pace: the rhythmn must be kept off the job as on. Regular meals, regular fucks, regular shits are essential for the gearing of labor power and capital in a stamping plant.

Not only had unemployment to be “conquered” but the real wage, which the working class “defended” during the starkest years of the Depression and later forced up, could be capitalized upon. If wage increases could be used to capitalize the home, this would eventually increase the productivity of tabor, hence increase profit. Here we have the basis of a class deal: happy workers, happy capital, a compromise! The Keynesian system is delicately balanced upon the symbiosis of home and factory and the use of the wage not only for working class subsistence but as a form of investment for capital.

The dynamic equilibrium between home and line required a precise meshing of the variables of wage, factory work and housework. In the period from the late ’60s to the mid-70s the mesh began to tear. Divorces, for example, accelerated with the wage, which revealed a new tension between the poles of the Keynesian synthesis, but “surely nothing that would be enough to cause a crisis.’ ’The trouble with the Keynesian equilibrium however is that it is supremely vulnerable to such lapses (perhaps more vulnerable than to a “small” nuclear war). They were “boom” years, but not for capital. Not only did the struggle in the factories, homes and streets force capital to pay more for factory work, increasingly, capital had to pay, through the state, directly for reproduction work that had previously come financed via the male, factory wage. Women and young people would no more “naturally” do what they used to do under the direction of husband and daddy. Thus, though there was an enormous increase of energy generated by the working class during that period, it proved especially resistent to the transformation into work. There was a precipitous drop in the work / energy ratio, this was translated into a “profits crisis” and a subversion of the axioms of Keynsianism.

EULOGY FOR THE AUTO

The crystalization of this symbiosis was the car and truck. Not only were they the concrete vehicular mediators between home and line, they were a combined home-line itself. On the basis of the car-truck economy you get the space-time geometry of American Keynesian society: the car is a little home on wheels and a little factory you can sleep in. The workers at Flint in 1936 recognized this when they took to sleeping and cooking in the hulks of half built Chevys. A car is an ambiguous piece of capital, a tool and a plaything: a serious, expensive and heavy piece of machinery and bedroom, dining room and kitchen; something highly standardized and then deeply personalized. The nomadic tribe of truck drivers are the paragons of this economic geometry, they created a work-life society of speed on the basis of this crystalization. (In 1950 the real revenues of railroads and trucking were almost identical, while in 1976 trucking was pulling twice the money the railroads made; in 1960 trucking had fewer employees than railroads in 1977 it had more than twice as many.)

The car became the model of the intermeshing machine and worker throughout the social factory. The spatio-temporal freedom and power it delivers in the hands of male workers, the decentralization of life it provides, had to be, and was, countered by even more precise termini of life. The home schedule and the work schedule increasingly was timed to the minute. It is no accident that the car for Neil Cassidy, in Kerouac’s On the Road, became the expression of all that was anti-capitalist, anti-home, anti-factory because he saw in it a potentiality that existed in the metal but was fought by all the levels (from the “carmortgage” to highway police radar). . . the transformation of the productivity o/labor into the freedom/rom labor. But the ’60s went further. The distance between Cassidy’s drive-away Cadillac and Kesey’s Merry Prankster bus reveals the distrance between two periods of working class discovery. . . and Cassidy’s difficulty in bridging it: LSD approaches light speed while benzedrine and wine 120 mph. Ginsberg, who was always wiser in these matters, saw the mediator in the van of Wichita Sutra, perhaps. Kerouac went home and died.

Capital’s response to this invasion of entropic energy was not a “strike”, an “investment freeze” or the beginning of an era of “slow investment economies”. Allowing for the recession of 1974, investment since 1973 (relative to GNP) has sustained and even surpassed the levels prevalent in the ’60s (for all the crocodile tears of the business journals). There has been, however, a shift in the composition of investment, which to many, capitalists and workers, appears as a lack of investment. Why? Simply because fewer people see it. (See graph #4)

What has been seen by everyone, however, is the leap of the relative, as well as absolute price of “energy” commodities (in the form of oil, natural gas, coal, uranium as well as electricity). Inflation has directly attacked working class income by reducing the “average” real wage, but the changed ratio of energy prices to other prices has an immense indirect effect on the composition of the working class and organization of exploitation. Consider these relative price changes (graph #5):

All throughout the post-WWII period up until 1973 a rough equality obtained between price increases in the industrial and energy sectors. From 1973 to the present a major structural change occured. Though both price series went up, the industrial price index rose by approximately 100% while the energy price index rose by more than 200%. Along with these price changes have gone parallel changes in the relative “sales” and “profits” of the two sectors.

These numbers are the hieroglyphics of capital’s response to the struggles of the late-60s and early 70s, they spell the end of the assembly-line-auto-home political economy, the end of the “blue collar” line worker/housewife nexus, the end of the delicate machine of Keynesian society. By giving primacy to the energy sector, capital can command an enormous amount of work because this command takes place away from the actual scene of exploitation. It almost feels ghost-like and it short-circuits the nodes of class power accumulated in the factories, mines and streets. For this reorganization centralizes the accumulation process while at the same time enormously decentralizes the exploitation process. By developing the energy sector capital is able to exert its magnetic command and extract surplus from every “pore” of the social fabric; every coffee shop, every apartment, every sweat shot must pay for energy costs.

The very image of the worker seems to disintegrate before this recomposition of canital. The burly, “blue collared” line worker seems to blur in the oil crisis, diffracted into the female service worker and the abstracted computer programmer. The large concentrations of factory workers that proved so explosive are dispersed, the specific gravity of the worker’s presence is dramatically reduced. And it all feels so different! Your wages go up but they evaporate before you spend them, you confront your boss but he cries that “he has bills to pay”, and, even more deeply, you don’t see your exploitation any more. On the line, you literally could observe the crystalization of your labor power into the commodity, you could see your life vanishing down the line, you could feel the materialization of your alienation. But in the service industries your surplus labor seems to be non-existent, even “non-productive”, “just” a paid form of “housework", cleaning bedjtans, massaging jogger’s muscles, scrambling eggs. While in the “energy/information” sector you seem to be engulfed by the immense fixed capital surrounding you, it feels as if you were not exploited at all, a servant of the machine, even “privileged” to be part of “brains of the system”. These feelings disorient struggles as the vast spatial migrations “to look for a job” disagregate militant circles, the old bastions are isolated and appear archaic, almost comic.

Finally, these price indicies summarize the beginning of a shift in the organization of reproduction. A “society” built on autos is not like a “society” built on computers, McDonalds and nukes, where by “society” we mean the entire reproduction process. The new form of life dictated by the primacy of the energy/information sectors, like the struggles against it, is only beginning to be formed.

The “rationality of the energy crisis” for capital as a response to (and an attack on) working class struggles against the poles of Keynesian “auto- industrial” society will be shown below. However, an important objection to this account could be made immediately: if capital can, at will, change and manipulate energy and industrial prices on the basis of multinational corporate power, i.e., independent of the amount of work that goes into the production of commodities, then we must abandon work and surplus value (exploitation) as our basic analytical categories. Marx would be an honored but dead dog. We would have to accept the position of Sweezy and Marcuse that monopoly organization and technological development have made capital independent of the “law of value”, (viz, that prices, profits, costs and the other numerology of accounting are rooted in (and explained by) the work-time gone into the production of the commodities and reproduction of the relevant workers). Capital, it would seem, can break its own rules, the class struggle is now to be played on a pure level of power, “will to domination”, force against force, and prices become part of the equation of violence, arbitarily decided like the pulling of the trigger. We disagree with these “monopoly power" theorists; work and exploitation still remain the basic determinates of motion in capitalist development whether you deal with computers and nukes or spades and cotton gins.

How then, do we explain the apparent freedom the capitalists seem to have in setting oil prices independent of the labor that goes into the production of oil (i.e., its value)?

The divergence of prices and values is nothing new. On the contrary, it has always been an essential aspect of capitalist rule. Values (work-time) must be transformed into prices and this transformation is never one-to-one. The essence of the transformation of values into prices is that though capital extracts surplus value locally, it does not let those who do the extracting command and expend this surplus value. The hand of Capital is different from its mouth and its asshole. This transformation is real, but it causes illusions in both the brains of capitalists and workers (including you and me!) It all revolves around mineness, the deepest pettiness in the Maya of the system. For capital appears as little machines, packets of materials, little incidents of work, all connected with little agents of complaint, excuse and hassle. Each individual capitalist complains about “my" money, each individual workers cries about “my" job, each union official complains about “my" industry; tears flow everywhere apparently about different things, so that capitalism’s house is an eternal soap opera. But mineness is an essential illusion, though illusion all the same. Capital is social, as is work, and pitiless as Shiva to the complainers, but needs their blindness to feed itself. It no more rewards capitalists to the extent that they exploit than it rewards workers to the extent that they are exploited. There is no justice for anyone but itself.

The transformation of values into prices is ruled by capital’s instinctual demand to “get its just recognition”. For the body of capital has many different limbs, organs, arteries and veins, nerve strands, sensors and processors, each with its organic composition, its own need to be fed-back. The needs, balances, proportions and ratios they imply must be met — or else it would not see its illusions.

How much surplus value goes to a particular organ of capital is determined by its organic composition: the mixture of dead and living labor that is found there. Lets take three examples: a nuclear plant, an autoplant, and a local “greasy spoon” restaurant and bar. Each is a machine with different needs and different products. The bar needs Jack Daniels, while the nuke needs refined U- 235; the restaurant and bar needs an easy-talking bartender and a speed-freak grillman, the auto plant needs welding bonders and line workers. All these “needs” have histories derived from struggles. The nuke “needs” to have a “two man rule” in monitoring all vital operations; the autoplant “needs” guards at the gates and computers assessing the speed of flow to detect slowdowns; the restaurant “needs” dishwashers that can’t talk English. The struggles are written in the machine; they create the need for redundancy since the struggles are a noise that keeps the message the machines send out from being reliable and eternal.

Each of these mixtures of living and dead, animal and mineral, energy and work, can be measured in a mathematical proportion roughly corresponding to the ratio of the value of constant capital (the value of the means of production) and the value of labor power (the value of the wages). A typical nuclear worker works with about $300,000 worth of equipment, a typical autoworker mixes with about $30,000 worth of other machines, while a typical restaurant-bar worker uses $3,000 worth of “means of production”. Yet, the wages of the typical- autoworker and nuke plant worker are almost the same, while that of a restaurant-bar worker is officially half (although the inclusion of tips would increase it). Clearly the differences in capital per employee swamp out the differences in wages and we see a segmentation in the skeleton of capital delineated in the exponential powers of the organic composition; 10^3, 10^4, 10^5. Let us call these the low, average and high sectors of capital and consider the following chart (graph #6):

There is much to say of these vertebrae of capital, but let us concentrate on the work/energy relation in each of these sections. In the average section there is an obvious relation between the energy put in, the work that comes out and the profit gotten from it. It is clear to the autoworker that a speed-up increases the flow of cars off the line and GM’s profits. There appears to be here a one-to-one relation between increased investment in machinery and the productivity and intensity of work. This is the range of relative- surplus value. The worker here can see his exploitation via the speed of the line. In the low sector the length of the work day becomes important. This is the area of absolute surplus value where the work comes by storing the energy of the worker within the job as long as possible. The problem here is that the worker cannot see the surplus. The local restaurant might kill its employees with overwork and still look like it’s making “no money”. The boss may be as depressed as his workers and poring out his energy “for nothing”. Thus the tears of the small business types, the “hard working” sector of capital. Finally, there is the high sector. There enormous profits are made, but not off the workers who operate the nuke plants per se. True, they earn their wages on the way from the parking lot to the control room, but the amount of surplus value “produced” in the ensuing eight houses is absolutely minescule, though relatively enormous! Where do their profits come from?

Surplus value is transformed into the nuclear industry by the divergence of prices and values. As Marx points out, social capital needs an average rate of profit while individual capitals must be rewarded differentially according to the amount invested in each organ. But each organ has a different amount of constant capital in it. Those organs with a high capital investment per worker need an above average amount of surplus value fed- back into them, those with an average amount of investment per worker requires an average feed¬ back, while those with a low amount of capital ‘need’ only a low return.

“Equal weights and Equal measures”, says social capital over the lamentations of its Jobs in restaurants, sweatshops and construction companies. “I only recognize myself,” “I am I” booms capital out of the whirlwind and the petty bosses slink away with their boils. This feed-back justice is determined by prices. Commodity prices in the High industries are always greater than their values. Low industry commodity prices are always below their value. High industries “suck up” the surplus value produced at the bottom of the system through this price structure. The diversion of price and value makes it clear that extraction of surplus value and command over the expansion of the surplus are different operations. The boss of Alice’s restaurant can complain but he must still pay his electricity and heating bills (though he tries hard to avoid it). Like Job, the petty boss recognizes a higher power he cannot deny for though it hurts him he would be annihilated if it abandoned him. So he must pay this power tribute, however unjust it appears. He perhaps even glimmers on the deeper, larger schemes of the Savage God, though it crusheth him.

The divergence of prices from values shows how there is a possibility of an energy price rise versus other prices without abandoning a work-exploitation analysis of capitalism. For by investment in the High sector to escape assembly-line insubordination, women’s refusal of housework and urban insurrections, the High sector attracts higher commodity prices. But why did the profits crisis actually require an “energy” crisis” and not simply the traditional tools of the capitalist cycle? Why was the profit-fall-unemployment-wage-rate-reduction-pro fit-rise sequence (i.e., the “old time religion” of capital), which retains the general physiognomy of the system, not adequate anymore?

The answers to these questions has many parts but one thing is clear: the source of the crisis is in the breakdown of the Keynesian factory-home circuit that was the basis of the post-WWII political economy. Capital, like an amoeba, contracts in areas of acidity and expands in more nutritious and bland waters. In the profits crisis decade the areas of acidity concentrated in two spots: (a) the assembly line production in “middle level” manufacturing and extraction industries, (b) in the “home” where reproduction work is centered.1 Capital experienced the crisis of profits both as a local and global irritant as well as a decline in its self worth and “castration” by the big-bad State (the tax timidity syndrome).

A typical “common sense” response to the questions of this section is that the taxation- timidity syndrome has brought on a chronic PRODUCTIVITY CRISIS of which the energy crisis is one instance. From the winged words of corporation executives, from the pulpits of economic Poloniuses, the same evil is identified and decried: the collapse of productivity. But are the sermons total myths? YES, myths indeed, in the narrow sense of “productivity”.

If by “productivity” we mean (as econometricians do) “real” output per working hour, then capital had no productivity problem. On the contrary, the post-WWII period has seen a productivity boon, at least compared with the 1914-1947 period which saw two wars and the Depression. Moreover, though both periods showed comparable increases in output per hour, the previous one showed a greater increase in the real wage and a reduction in the work week. If the performance of the first period had been repeated in the second, the work week would now be 27.8 and the average real wage would be substantially higher. (See graph #7)

Further, in the energy crisis period (1973-present), though output per work hour was rising slower than in the past, real wages lagged even behind this pace. But capital is not interested in output per se, it is interested in its share. The relation between changes in real profit and changes in productivity shows the statistical anomaly of the 1965-1973 period. (See graph #8). In the post- WWII period up to 1965, year-to-year changes in profits tended on the average to be twice as much as changes in productivity: but in 1965 they began to equalize. Only after 1973 did the ratio return to its historical portion. This shows that the 1965-1973 period cut down the attractive power of profits and further disintegrated the profits-wages ratio. Somewhere there was a leak. Everywhere there was the search for the thief of profit. Youth, women, blacks, the “collapse of the work ethic”, were the likely suspects. Consider the sage words of Ford’s Malcolm Denise in December of 1969:

Nowadays employees are (1) less concerned about losing a job or staying with an employer; (2) less willing to put up with dirty and uncomfortable working conditions: (3) less likely to accept the unvarying pace and functions on moving assembly lines; (4) less willing to conform to rules or be amenable to higher authority. Furthermore, the traditional U.S. work ethic — the concept that hard work is a virtue and a duty — has undergone considerable erosion .... There is also, again especially among the younger employees, a growing reluctance to accept shop discipline. This is not just a shop phenomenon rather it is a manifestation in our shops of a trend we see all about us among today’s youth.2

The wind was full of such lamentations! “LSD will eat up the line!” “The feminists will wreck the family!” The blacks want everything!” ... ad nauseum.

When output per hour collapsed in mining and began to slow down in auto, steel and rubber, the volume on the capitalist dial was turned up a few notches. But the source of complaint was not output per hour but profit per work hour. The share of profits in productivity increases was in peril. . . Hence the need for a total change in the structure of prices and work. For this was not another statistic, but the basis of the relation between working class and capital. As our introduction pointed out, a satisfactory matching of productivity to profit has been the essence of capitalist strategy since the end of the nineteenth century. Any serious disturbance of this strategy puts into question a century of that capitalist wisdom embodied in the “Marginal Theory of Value and Distribution”.

Capitalism is a system of margins, accelerations, of changes, differentials; not flows, but flows of flows. Thus, the appearances, though obvious and bemoaned, did not tell the tale. Capital is abstract, and its snapping is at first abstract as well, for the problem is not speed but lack of impulse. The 1965-1973 profits crisis stopped not the flow, but the flow of flows. To understand the strategy of accumulation that was put in jeopardy by the class struggle of that period we must do some investigation of capital’s mind, not so much psychoanalysis as theoretical eavesdropping.

“Marginal Theory”, the economics we get in every introductory course, significantly appears on the scene at the very time of the explosion and slaughter of the Paris Commune. It claims that in order for individual firms to maximize profits and for the accumulation process to flow throughout capitalist society, wages and profits must be correlated with the ever increasing productivity of social labor. In other words, productivity increases achieved by new technological leaps, more “efficient” organization of work in factories, mines and farms, more “scientific” planning of family, school and health, had to be shared with the working class. Capital could not appropriate it all. A classic application of this strategy is the early Ford wage policy that combined relatively capital- intensive, mass production techniques with bonuses for punctuality and a “clean family life”. Without such schemes, the worker turnover rate which was approaching 300% per year would have interminably broken the continuity of the line (the very basis of its productivity). Nobody is born an auto worker, they must be made, and their production in the home must be planned. Ford understood the other side of Marginal Theory: not only must wages be used to “induce” workers to accept the discipline of the assembly line, but with higher wages the working class can become a dynamic consumer and push the system to higher levels of production (hence profitability, since a concentration of fixed capital such as River Rouge requires continuous utilization to pay off). Once wages are as dynamic as social productivity the working class becomes a production agent integrated into the capitalist system through the consumer-goods market. Reproduction becomes a “dynamic force of production” instead of merely guaranteeing the subsistance of labor power.

Marginalist Theory has been criticized by Marxists as a subjective mathematization of vulgar economics ideologically motivated to slay Marx. Bukharin calls this theory, “the ideology of the bourgeoisie who has already been eliminated from the process of production.”3 In reality, it is the strategy of introducing the working class into the process of consumption. Marxists did not see that the legitimizing purposes of marginalist’s theory were tangential, and that its primary purpose was to provide a new strategy to capital, in front of a radically different class struggle. By the 1870’s and the Paris Commune’s volcano of desires, it became clear that the working class could not be taken as a separate, almost-natural species, with fixed needs that might or might not be satisfied depending on population growth. As Marx’s 1867 Value, Price and Profit, suggests, in this period the struggle for the normal working day was slowly yielding, in the most advanced sectors, to the struggle for wage increases.

The class forces were entering into a new constellation. To see this, let us get back to basics. The working day resolves itself into two magnitudes;

V / S

V represents the amount of social labor time necessary to reproduce the working class in its capitalist function, S is the surplus labor capital appropriates in the working day. This unpaid labor, the secret of capital, appears in many forms, not only in the factory but in the kitchen, the ghetto street and the laboratory. Mathematically, the class struggle resolves itself for capital into the relation between V, S and V+S. The object is the accumulation of surplus, S, and there are only two ways of increasing it: absolutely and relatively. Absolute surplus value is appropriated by lengthening the working day, V+S, without changing V. This was the type of surplus value developed in Newton’s time. But capital’s ability to generate absolute surplus value was undermined by the working class struggles for a “normal” work day, i.e., the “ten hour” and “eight hour day” campaigns. Capital’s response was relative surplus value which is appropriated by reducing V relative to S while leaving V+S constant or even decreasing it. Relative surplus value is the type of production that is at the basis of thermodynamic’s investigation of work/energy.

It can only be produced by constant revolutions in the forces and relations of production, requiring the application of science, memory and skill at every linkage. Marx saw the turn to relative surplus value as the necessary tendency of capital:

The increase of the productive forces of labor and the greatest possible negation of necessary labor is the necessary tendency of capital . . . The transformation of the means of labor into machinery is the realization of this tendency... In machinery, objectified labor itself appears not only in the form of product or of the product employed as a means of labor, but in the form of the force of production itself. . . The transformation of the production process from the simple labor process into a scientific process, which subjugates the forces of nature and compels them to work in the service of human needs, appears as a quality of fixed capital. Thus all powers of labor are transposed into the powers of capital.4

The Marginal Theory reflects capitalist strategy in the era of relative surplus value. “Productivity” becomes a central political category, “efficiency” the battle slogan in the regulation of the class relation as the shillobeth of “unproductive” was hurled at the feudal landowners by the early bourgeoisie. Thus Jevons, the “father of Marginal theory”, saw it as a statistical thermodynamics accounting for the transformation of energies (in the form of desires, pleasures and utilities) into work. For him the capitalist system is a gigantic social steam engine that turns the millions of separate energetic impulses of the working class into accumulated capitalist power. It took a relatively short time for this theory to enter into the curriculum of the capitalist manager. Its pedagogical function is immediately evident even in its abstract form (despite the eternal complaint of the “shirt sleeve” business economists against their theoretical colleagues) for it accustoms capital to a fludity in productive arrangements, the expectation of constant change in productive relations (aimed at destroying nodules of working class organization) and an appreciation of its own abstractness. At the same time, the theory taught a complementary lesson: the working class could no longer be merely resisted, repressed and killed when it struggled; it had to be allowed a dynamic function in the system of productive relations and the market . . . the struggle could and had to be used.

This theory, e.g., showed capital how unions could be used instead of being outlawed and crushed whenever they appeared. For it maintains that unions cannot increase wages beyond the productivity of labor in the long run, because wages are ultimately controlled by supply and demand in labor market. At worst, unions are innocuous; at best, though they may hurt individual capitalists, unions, by bargaining over wage and working conditions, can spur changes in the organization of work and stimulate productivity.

Consider Bohm-Bawerk, the Austrian Finance minister and discoverer of the “error in the Marxian system” (i.e., the deviation of prices from values). In 1914 he wrote:

If the entrepreneur finds his hands tied by the price of labor, but not in regard to the physical equipment of his factory, and he desires to adopt the presently cheapest combination of factors of production he will prefer a combination different from the one used before, one that will enable him to make savings in the now more costly factor of labor, just as, for example, an increase in the cost of land may cause the transition from extensive to intensive methods of cultivation.5

In other words, if unions force wages up, this will force the capitalist to reorganize production by making it, e.g., less extensive and more intensive in time, (for space becomes time when we go from land to work). Unions can force a transition from absolute to relative surplus value and become a factor in the development of capital, provided they are attuned to the system: don’t agitate too much, don’t desire too much and most important “get down with us”. Although the variety of tactics capital uses to attune the working class are barely mentioned in the textbooks and treatises, the “entrepreneur” should figure it out himself: sometimes head bashing, sometimes prime ministerships. What was crucial was the strategy that was taught to generation upon generation of capitalists: one doesn’t fight the class struggle any more with the tactics of Scrooge.

Such a century old strategy is not abandoned easily. Even the so-called “Keynesian revolution” did not question the importance of linking wage and profit increases with productivity increases. Keynes saw that it was crucial for “collective capital”, the State, to intervene and guarantee this correlation, should the individual capitalists refuse. Yet throughout the 60s and 70s Marginal Theory was systematically attacked in debates on capital’s theory. “What”, say the marginalist economists, “can’t wages and profits grow and twine together like tendrils from the graves of dead lovers?”

Just as statistical surveys were proclaiming the long run success in linking real wages with productivity, there was increasing disquiet in the councils of the wise, By the early 70s it was obvious that profits and wages were again antagonistic, as in the days of absolute surplus value. Profits were not gathering a normal share of productivity increases and, even more ominously, the institutions of bargaining essential for the equilibrium (the unions and social-democratic parties) were subverted or bypassed by the struggle. Welfare struggles, ghetto revolts, wildcats, factory occupations and a “breakdown” in discipline from the army to the university (reflecting a “disorder” in family and sexual relationships) all moved outside the orbit of union-management corridors and club house crap tables. Though the absolute content of these struggles took seemingly opposite poles:

THE END OF WORK -- PAY FOR ALL THE WORK WE DO
MAKE LOVE NOT WAR — LOVE IS WORK
FREEDOM NOW — NO MORE FREE WORK

Capital was more concerned with their “non-negotiability”, their “unreasonableness”. Capitalism lives on the future and the immediate quality of these demands spelled: NO FUTURE, WE WANT IT NOW! What might have appeared as slight statistical shifts had the nature of auguries from the tangled guts of date charts and computer printouts. Productivity was no more guaranteed by the new class forces, who sniffed the astronomical level of accumulation achieved, and were demanding it all and now.

As in the epistemology of pragmatism, irritation leads to thought, and these demands rubbed capital’s managers raw. Lucky for capital, the needed thought had already risen to consciousness. Piero Sraffa had developed a system that suggested a strategy radically different from the Marginalist. Like all genuine capitalist responses to working class struggles, Sraffa’s took up the class’ demands, but with a twist of its intent. Just as early capital took the Diggers’ anti-landowner slogan: “those who don’t work should not eat’’ and turned it against them, the new capitalist strategy takes the working class’ refusal of work, and relativizes it to itself.

Sraffa’s strategy begins with capital’s perception of the crisis as an inability to link, in a balanced way, wage and profit growth with productivity changes. Sraffa argues that wages and profits must be considered antagonistic magnitudes. In Marginal Theory, on the contrary, the wage is a payment for the use of a certain “factor of production” labor, to its owner, the worker; while profits are payments for the use of invested capital (in the form of machines, raw materials or money) to its owner, the capitalist, i.e., wages and profits are theoretically independent of each other. The Marginal theory begins with the individual firm and each factor, labor and capital, contributes to the firms production and is presumably rewarded accordingly: “a fair day’s work tor a fair day’s pay” and “a good tool is worth its hire".

Sraffa, instead, considers the capitalist machine as a whole, with its total inputs and outputs, its food and its shit. He has the total output cut in two: wages and profits. The wage is part of the total value appropriated by the whole working class. His image is that the capitalist machine (a complex intermeshing of material and work flows, transfers, creations and interruptions) stops at every period and drops out a total product, then capitalists and workers struggle over how much each gets. No more “to each his own", now it is lex talonis, dog packs and the wolf packs warring over the carrion. But there is a limit as to how little workers can get. They must receive enough of the total product to subsist and reproduce their race. The wage, then, must be divided into two parts:

We have up to this point regarded wages as constituting of the necessary subsistence of the workers and thus entering the system on the same footing as the fuel for the engines or the feed for the cattle. We must now take into account the other aspect of wages since, besides the ever-present element of subsistence, they may include a share of the surplus product. In view of the double character of the wage it would be appropriate when we come to consider the division of the surplus between capitalists and workers, to separate the two component parts of the wage and regard only the “surplus” part as a variable.6

The ‘subsistence” part of the wage is reminiscent of the classical notion of the wage (e.g., Ricardo’s natural price of labor . . . that price which is necessary to enable the laborers, one with the other, to subsist and to perpetuate their race, without either increase or diminuation. ”)7 By its nature, the subsistence wage is not proportional to the amount of work done, though it is fixed by the constraints of the particular productive system and the presumably fixed (quasi-biological) needs of the “race of workers”. The necessity of a subsistence wage reflects a problematic truth individual capitalists try to elude, but capital as a whole cannot: in order to work, you must remain alive even though you are not working. This is the final “externality” of capitalist production. It is the pollution of non-work eternally produced by work that somebody must “clean up”.

Classical economic theoiy led to “the iron law of wages”, but discovered that iron can melt under intense heat. Thus, Marginal Theory conceeded that the wage can be a variable as long as its variability is ruled by the productivity of labor. For Sraffa, on the contrary, the variable part of the wage arises from the existence of a total surplus, produced by the production apparatus as a whole, beyond mere subsistence. Sraffa argues that the “race of workers” struggles with capital to appropriate part of this surplus independent of its productivity. This “surplus wage” is a sort of “political wage”, for it is not determinable within the system of technical relations of production. With Sraffa, Bohm-Bawerk’s confidence that the wage will in the long run be determined by the “free” market of labor is exploded. Sraffa’s framework describes a world where the working class has effectively broken the tie with productivity and the relationship between wages and profits is strictly antagonistic. With Sraffa, capital conceptualizes a situation where the quantity of the total machine’s production is no longer proportional to the amount of work squeezed out of the working class: the wage becomes independent of work. It spells the end of the Marginalist’s attempt to justify profit as a “fair reward” for capital’s contribution to the production process. Nothing is due to capital, everything must be fought for. We reach here that situation of great class tension anticipated by Marx in the last century:

Real weath manifests itself, rather — and large industry reveals this — in the monstrous disproportion between the labor time applied, and its product, as well as in the qualitative imbalance between labor, reduced to a pure abstraction, and the power of the production process it superintends. Labor no longer appears so much to be included within the production process; rather, the human being come to relate more as a watchman and regulator to the production process itself.8

When the productivity of labor increases beyond certain limits, Marx argues, any attempt to use “labor time” as the measure of wealth fails and “exchange value ceases to be the measure of use value”. Capital finds itself in its deepest contradiction:

On the one side, then, it calls to life all the powers of science and nature, as of social combination and of social intercourse, in order to make the creation of wealth independent (relatively) of the labor time employed in it. On the other side, it wants to use labor 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.9

When working class struggle pushes capital to a point where necessary work time approaches zero, Sraffa’s system can be profitably applied.

What can determine the wage in such a situation if not productivity? Sraffa turns to the old discussion of the Corn Laws, i.e., to the manipulation of the wage by control of the relative prices of commodities. He argues that prices are fixed by the wage rate; at the same time, given commodity production, the wage rate can also be determined by exchange relations between commodities. As long as capital has the power to relate prices it has the power to control how much of the (surplus) “political” wage the working class will appropriate. But not just any commodity will do.

Sraffa distinguishes between two types of commodities: basic versus non-basic. Basic commodities enter into the production of all commodities, while non-basic ones do not.

These (non-basic) products have no part in the determination of the system. Their role is purely passive. If an invention were to reduce by half the quantity of each of the means of production which are required to produce a unit of a “luxury” production of a basic commodity which does enter the means of production, all prices would be affected and the rate of profits changed.10

In other words, if one wanted to influence the wage (and hence the profit) rate, it would make no sense to change the price of Pennsylvanean coo-coo clocks or even of stereos and TVs, i.e., the “consumer durables” that have proven so crucial to the development of the system in the past. A Sraffa-type strategy must employ energy commodities (e.g., oil and electricity) since they enter directly or indirectly into the whole spectrum of production from fertilizers to computers. “Energy” commodities are basic commodities. Thus, any attempt to affect the wage-profit relation in a period when Marginalist Theory is inoperative must involve price changes of basic commodities.

This excursion into Sraffa’s theory explains why the profits crisis of the 1965-1972 required an energy crisis. Only with price changes of the energy commodities can the average real wage be reduced and investment moved from lower organically composed industries to the High industries. Such price changes dispose of both global and local irritants affecting the profit rate, since they reduce the general wage (whether paid on the job or through welfare checks, pensions, unemployment checks) and, at the same time, reduce the share of value that goes to the Average and Low industries. Energy plays a central role both in the wage commodity “bundle” (heating, food, etc.) and in the production of “capital" goods. To change its relative price is inevitably to affect the average rate of profit, instead of cyclically returning to a predetermined profit rate. The profits crisis heralded not another fluctuation around a given “long run” average rate of profit, but a fall in the average that could not be dealt with on the basis of the Keynesian wage-inflation cycle that coordinates real wages and productivity via the “money illusion”. No “State Bank induced” inflation or “monopoly capital” pass-along of wage increases would deal with the surprising totality and novelty of working class struggle. The essential mechanism to reshape the system had to be an energy price transformation that would effect the profits crisis both globally, in the realm of social reproduction, and locally, in the closedown of insubordinate factories.

• 1 What of race? We agree with the wages-for-housework analysis: the essence of the racial (as well as sexual) division is to be found in the hierarchy of wages and it was indeed that hierarchy that the black movement attacked most directly in the welfare women’s movement, in the formation of black factory unions & caucus, in the youth gangs and “parties" of the ghetto streets. The explosion of black women, men and youth attacked the Keynsian model of accumulation at its heart since the thrust was from the largely unwaged sector. Cf. Maria Rosa Dalla Costa and Selma James, POWER OF WOMEN AND THE SUBVERSION OF THE COMMUNITY (Bristol, Eng, Falling Wall Press, 1972) for the seminal work on this matter.
• 2 Quoted in B.J. Widick “Work in Auto Plants: Then and Now", in AUTO WORK AND ITS DISCONTENTS, (Baltimore; John Hopkins U. Press, 1976), p. 10.
• 3 Bukharin, THE ECONOMIC TH EORY OF THE LEISURE CLASS, (N.Y., AMS Press, 1970), p. 31.
• 4 K. Marx, GRUNDRISSE, (N.Y., Vintage Books, 1973), p. 700.
• 5 Bohm-Bawerk, “Control or Economic Law” in SHORTER CLASSICS OF E. VON BOHM-BAWERK, (South Holland, Ill.; Libertarian Press, 1962) p. 192-193.
• 6 P. Sraffa, PRODUCTION OF COMMODITIES BY MEANS OF COMMODOTIES, (Cambridge, Eng.: Cambridge University Press, 1960), p. 9.
• 7 D. Ricardo, PRINCIPLES OF POLITICAL ECONOMY & TAXATION, (N.Y. MacMillan Co., 1914), p, 80
• 8 K. Marx, GRUNDRISSE, p. 705
• 9 ibid., p. 706
• 10 R. Sraffa, PRODUCTION OF COMMODITIES, p. 7-8.

Sraffa’s distinction between basic and non-basic commodities is essential to our explanation of the energy crisis as a response to working class attack on capitalist accumulation in the late 60s and early 70s. However, there is one crucial flaw in Sraffa’s theory. Capital does not produce things, “commodity bundles”, “finite pies”, or physical shit but values, work. It is a system for the exploitation of time, life and energy. Though we have reached the period when all the “powers of science and of nature, as of social combination and of social intercourse” are integral to the process of production, capital has in no way gone beyond its measuring rod — work-time -- as Sraffa suggests. The “law of value” has not been repealed; on the contrary, it rules with the greatest rigor. Similarly, the relation between capital and the working class is not a “pure power relation” (like that between De Sade’s aristocrats and their subjects) but one in which work remains the basis of capital’s power. What is transformed by the change in basic commodity prices is work from the Low sector to the High sector.

For the energy price rise strategy to succeed an enormous amount of work must be produced and extracted from the Low sectors in order to be transformed to capital available for the High sector. In order to finance the new capitalist “utopia” of “high-tech”, venture-capital demanding industries in the energy, computer and genetic engineering areas, another capitalist “utopia” must be created: a world of “labor-intensive”, low waged, distracted and diffracted production. The price rise would be reduced to paper unless it imposed a qualitative increase in shit work. This is the crisis within the crisis. Can energy price hikes be backed up with the requisite work? In this juncture, as always in capital’s history, a leap in technology is financed out of the skins of the most technologically starved workers. Those in the anti-nuke movement who have as their slogan “Nukes destroy. Solar employs” are wrong. A nuclear society requires an enormous increase in work, not in the plants or the fuel cycle, of course, but in the capitalist environment. Utilities might invest in nuclear plants and the engineers and guards necessary to run them, but the investment goes not guarantee a given “return”. For profit to be made out of such a “high-tech” investment, it must be transfered from “low-tech” exploitation. As always. “Accumulation of wealth at one pole is... at the same time accumulation of misery, agony of toil, slavery, ignorance, brutality, mental degradation, at the opposite pole.1 The resolution of the energy crisis requires the destruction of the old type of line worker and the creation of a new figure of exploitation. Where is this work to be extracted from? Or rather, from whom?

Capitalist development feeds on the energy of the working class, on its revolutionary disgust. Ironically, capital’s answer was provided by the struggle itself If the profits crisis had its epicenter in the fission and explosion of line workers and housewives, then its resolution had to use these energies against themselves. Such is the capitalist dance called the dialectic. To the men who said, “Take this job and shove it” capital responded by closing auto and steel plants; to the women who said, “Hit the road. Jack” capital responded with the “service sector” job. The increasing refusal to accept the Oedipal wage relation by women and youth forced a complete re-organization of the wage and the structure of work. The energies released by women’s revolt against unpaid labor in the home have been the basis of the enormous expansion of a low organic composition sector which has provided the work necessary for the energy price transformation. Women’s revolt, while revealing their exploitation through the Oedipal wage, opened a new path for capitalist development.

The “Oedipal” wage is the wage paid to the male worker for his reproduction which also, though in a hidden and distorted manner, is to reproduce his wife and children and which gives him real power over them. The structure of the nuclear family is buried in this wage, the whole complex Of power relationships between men and women is summed up in a number. But it is another example of the illusory nature of the wage.

The wage — economists say — is “the price of labor”, but what is this price about? $5 an hour, $200 a week, $10,000 a year, $400,000 a life... what does the money per time really pay? Does any amount pay for your life-time? Not really, it merely pays the time it takes to make you;

The value of labor-power is determined, as in the case of every other commodity, by the labor-time necessary for the production, and consequently also the reproduction of this special article. So far as it has value, it represents no more than a definite quantity of the average labor of society incorporated in it... the value of labor power is the value of the means of subsistence necessary for the maintenance of the laborer.2

So says Marx, but here he’s wrong. For the production of labor-power does not “reduce” to a bundle of commodities, the means of subsistence. Labor is also necessary to produce this "special article", that must be included in the value of labor-power. It is the essential micro-work, largely feminine, unpaid and thus invisible. Housework... from raw to cooked . . . washing, fucking, cooling tempers, picking up after the bash, lipstick, thermostat, giving birth, kids, teaching them not to shit in the hall, curing the common cold, watching the cancer grow, even lyric poems for your schizophrenia ... sure Marx points out that there is a “historical and moral element” in the quantity of the means of subsistence, but his servant girl and Jenny seemed to come for free.

Why the micro-invisibility and virtual character of housework? Simply because, as long as capital didn’t have to pay for it, it could repress the demands of the female houseworkers and have the sexual poles of the working class at each others’ throats. Only when women refuse to do this work does capital begin to recognize it and pay it, i.e., only when women struggle against this work does it become a commodity. For the primary way capital recognizes itself is in the mirror of the commodity form, and the necessary condition for something to be a commodity is that it satisfies a desire “real or fancied”.

However, something cannot be desired if it is there, being qua being, pure facticity, if it is natural. Something cannot be a commodity unless someone lacks it. But what is lacked can be made to be lacking. Capital creates commodities by making what is natural, un-natural, as in the case of land. But there is a complementary operation of making what is un-natural, natural. These two operations have been applied to work. Regular waged work is desired by capital, it needed it, wanted it and can be denied it by a struggle: hence it is un-natural, a commodity, paid. However:

In the case of housework the situation is qualitatively different. The difference lies in the fact that not only has housework been imposed on women, but it has been transformed into a natural attribute of our female physique and personality — an internal need, an aspiration, supposedly coming from the depth of our female character. Housework had to be transformed into a natural attribute rather than be recognized as a social contract because from the beginning of capital’s scheme for women this work was destined to be unwaged.3

When women refuse to do “what’s natural” then their services become commodities for capital, whole industries are born. Similarly, at the moment black lung disease began to become “unnatural for a coal miner” when the miners’ struggle refused the “constant concomitance” between their job and slow suffocation, the respirator industry “took off’. So capital develops both from our death and our refusal of it, appears. The revolutions of desires that lay behind the tides of capital’s technological “creative destruction” are rooted in the refusal of the working class to just be. This is the dialectical harmonic that joins class struggle with capitalist development. This general correlation applies to this crisis as well.

At the very moment when Nature “refuses to give its gifts in abundance”, the “Nature” within society, the woman, refuses its place. The fights, the visits to the therapist, the affairs, the divorce, the welfare line, the service sector job meet the oil price hikes. The destruction of Oedipus is not just a psycho-analytic comedy, it is out of the revolt of the women and children and the wandering of the men that capital must create commodities in order to generate the work, and surplus value, essential for this period. A dangerous and even desperate ploy? Perhaps. But these are “apocalyptic” times.

Take jogging for instance. Men now know that the wife, or even mommy, will not necessarily be around after the open heart surgery, and that the cost of a private nurse would be prohibitive, especially given that the very requirements of a steady job over a few decades (which would make the private nurse possible) call for a care-and- feeding that only the now non-existent family can provide. So you jog, you “take care of yourself’. The same is true of women, as there is no insurance, no steady man’s job with fringes, no regular wage coming. Part time jobs just don’t provide. So you jog. Even the kids jog from the start since they've learned the facts of life early. At the end of the day, you invest your hour around the park, reproducing yourself since no one else will do it for you for free any more. But around this twilight act revolve whole industries, new health technologies, new clothing for jogging in the rain, new sneakers, massage specialists, health clubs, etc.

Indeed, as the death fear mounts, as you know that Colonus does not wait, but the leukaemia, the I.V. and the oxygen tent remain, a new industry around death develops: death nurses guiding you through the “five stages” calmly, for it is all preplanned and researched, massaged with a cocktail of morphine and whisky on the tray. As the family evaporates, the most explosive industry is that of the body. Not accidently, we see that independent of the ups and downs of the business cycles, “health services” have nearly doubled in employment in the crisis to fill up the vacuum. In this industry there are approximately 4 million women and about one million make workers. The scene is obvious: your former wife, mother or sister is now doing something that she used to do for free, but now she gets paid for it. "What was natural before is problematic now and you wonder if anybody will answer as you press the button beside your bed.

Unfortunately for capital, labor power needs a body, it “pre-supposes the living individual” and so capital must keep us alive in order to make us work (and die) in its monitors. But there is nothing automatic about living, work must be done to carry it on, and when the women of the family stop their work somebody must pick it up. Take the question of food ... certainly its price has a crucial impact on the wage, but an equally important factor is brought in by the question “Raw or cooked food?” Who is to cook it, serve it and talk to you while you eat it? Mama? Increasingly it is the teen-aged Vietnamese girl at McDonalds’, now that approximately half the meals in the U.S. are eaten outside “the home”.

The “service economy” becomes the counter-pole of the “energy/information” economy and it’s the growth sector of the crisis. This sector is but an extension and socialization of women’s work in the home. In the Keynesian period the “institutions of the state”— schools, hospitals, jails and army were supplements to the home. They would take over when the “woman” failed, or finish off and standardize her work . . . Yet, at the hub, women’s work in the home remained the fundamental producer of subsistence for the male worker. But with the work/energy crisis, the center cannot hold any longer. Increasingly the invisible work previously crystallized in the assembly lines appears qua work in the service sector. The Oedipal wage gets disagregated. The “external” agencies and industries expand and become replacements instead of aids for the home.

Women’s struggle against housework has forced a reanalysis of the wage and the reproductive work done in the home. Whereas before it was hidden in the male wage, now it takes on a separate status. The invisibility of housework, veiled by the wage is nothing new for the wage is designed to obscure:

The wage-form thus extinguishes evertrace of the division of the working-day into necessary labor and surplus labor, into paid and unpaid labor. All labor appears as paid labor. In the corvee, the labor of the worker for himself and his compulsory labor for his lord differ in space and time in the clearest possible way. In slave labor, even that part of the working-day in which the slave is only replacing the value of his own means of existence, in which, therefore, in fact, he works for himself alone, appears as labor for his master. All the slave’s labor appears as unpaid labor. In wage- labor, on the contrary, even surplus-labor, or unpaid labor, appears as paid. There the property- relation conceals the labor of the slave for himself; here the money-relation conceals the unrequited labor of the wage-laborer.4

The slave’s revolt has forced the master to recognize the slave’s labor power as alien to him and has forced him to buy it, to pay for it. But in the wage another form of exploitation is again hidden. Mirrors don’t all lie in the same way. Formal slavery is not the same as waged work. There are

forms of work organization that are impossible under slavery, types of rhythms that are not sustainable. Capital learned that the whip and chain are not the most profitable forms of work control. The slave is “inert”, “invisible”, “opaque”, and he must be pushed around to get anything from him. It is capital’s great discovery that “freeing” labor power actually leads to greater levels of exploitation, and its occasional returns to slavery (Nazi Germany, Jim Jones, Southwest immigration) have reconfirmed this truth. The free laborers’ “freedom” gives capital a new dimension of movement while the slave sticks, is mechanically dependent upon the production process, is a machine among the machines and must be cared for when it breaks down.

Women’s labor has had a formal status intermediate between the slaves and the waged worker, for she is technically free but actually unpaid. In some ways, her status is worse than the slave’s for she was “the slave of the worker”, instead of the master. But her revolt, while destroying the old system, creates the possibility of a new source of exploitation (as well as the possibility of capitalist catastrophe). For with the explosion of the service' sector’s extensions of housework, capital reopens a forgotten page in its history: absolute surplus value production.

Since housework has always been a “labor-intensive", low tech form of work, the service sector is low on fixed capital. (Sexual technology, e.g., has barely recovered the level of ancient Egypt in recent years and though billions have gone into the research of better methods of conception there has been next to no official research on the bio-chemical roots of pleasure, sexual or otherwise.) Hence the “low productivity” of the services, a fact used by some economists to explain the breakdown of the economy-wide productivity trends in the crisis. If relative surplus value productivity is not the source of exploitation, then capital must have recourse to time and the length of the work-day, i.e., absolute surplus value.

For there is a major problem in extracting relative surplus value from housework: although it can be industrialized, there are bottlenecks and anachronisms limiting its productivity. Take prostitution: though there are all sorts of tricks to make the John come faster, there must be some time-consuming contact and an immediate struggle over time (hence the pimp). In fact, the reproductive effect of many services seems to necessitate some minimum amount of time (like the limits imposed on agriculture by the seasons). Theoretically, these too can be disposed of in the same way that agriculture can be completely detached from seasonal cycles, but this would require a history of struggles that have not yet taken place. Hence service work, because of its unit by unit character, largely allows only absolute surplus value production.

This development of absolute surplus value work is not statistically evident because much of this work is “part time”. This does not imply that a woman’s working day is reduced by working part time. On the contrary, it means that an enormous part of the total housework women still do remains unpaid. In this transition period, capital is still interested in getting as much unpaid work as possible out of women both via the job and what remains at home. Thus we have women in the 70s, in the midst of a jungle of microcomputers, genetic technology, and fission reactors, with work schedules that would make Manchester operatives nervous: 6:30 get the kids and hubby ready, 9:00 on the “part time” job, 2:00 off the job and go to pick up kids, 5:00 make dinner, 8:00 school-time for Mommy to up-grade employment someday, 12:00 fuck and sleep (?) There is an enormous amount of surplus value in this schedule, though the energy to do it comes from the desire to get “from under the thumb” of hubby.

Housework then is externalized and waged. Surplus value is extracted directly from the labor¬ time of the women on the job in addition to her reproduction work being extracted from the male workers on the assembly line. With the growth of the service sector in the crisis, the “human capital” experiments of the Kennedy and Johnson administrations were either abandoned or curtailed, for the indirect method of capitalizing on housework was too uncertain. The State’s idea in the 60s was that by investing in the home (via welfare, food stamps, etc. ) women would do a proper level of housework with their children. But increasingly in the 70s the state was not willing to wait for the growing productivity of labor-power due to the human capital investment to produce the relative surplus value that would give a proper return to the investment.

As long as there was faith in the future, capital was willing to wait, sometimes a generation, to pick the fruits of the houseworkers’ labors. However, the profit crisis showed that the future was in short order, it was no longer guaranteed. Thus, the surplus value of the housework had to be realized immediately, sucked up just at the moment of its exuding rather than the next day in the reproduced line worker or the next generation in the new cohort of workers entering the labor marker. It is at this point that the energy crisis enters. Big Mother Nature is now used to squeeze little Mother dry. If Big Momma is stingy and has turned cold, capital turns to little momma: “Help me out or we’ll all go down together.”

As women refuse this deal, as they demand “too much” for their work, as they refuse to do it properly and efficiently, the energy crisis collapses. As this final veil falls, capital is faced with a working class untorn by the poles of sexual powers. An apocalypse indeed.

• 1K. Marx, CAPITAL, Vol. 1 (New York: Internationa! Pub., 1967), p. 645.
• 2ibid, pp. 170-171.
• 3 S. Federici, “Wages Against Housework,” in E & B. Shapiro (eds.) THE WOMEN SAY/THE MEN SAY, (N.Y. Delta, 1979), p. 57.
• 4K. Marx, CAPITAL, Vol. 1, p. 539.

The female service worker meets her complement in the computer programmer and technician in the energy crisis. For while the most archaic forms of exploitation are resurrected by the energy price rise, at the opposite pole there is an intensification in the development of the instrumentalities of information and control. Why the rise of the computation industry at the peak of the energy crisis? In order to understand this development we must turn again to the work/ energy crisis of the late 60s and early 70s.

The overflowing of working class energy imposed an energy crisis on a number of counts. First, energy prices, which are basic, have allowed capital to tip the wage/ profit ratio in its direction and increase the average rate of profit. Second, these prices are the vehicle for the re-organization of the organic composition of capital, making the realization of profits insensitive to “immediate” factory worker’s struggles. Third, the price transformation has made it possible to directly extract surplus value from the reproduction work.

But this was still not enough. The mere fact that women were increasingly employed in the low sector of the economy did not guarantee that this would turn into profit, into capital. The mere fact that auto plants are closed does not mean that cars and trucks are no longer produced, they are just made with fewer workers. Finally, the mere fact of investment in the high tech areas does not mean that this investment will pay off, for the high organic composition sector is very sensitive to breakdown, indeed, catastrophic ones. Thus the energy crisis imposes a new premium on information, control and communication (transfer). The enormous decentralization of employment in the service industry has required a new methods of transferring surplus value from one end of the system to the other. The expulsion of the mass factory worker reintroduces the drive toward robotization. Finally, the concentration of productive capital in complex machines requires an intensification of self-policing and conservation of capital.

To better understand the simultaneous rise of the information processing industry with the service industry, we must descend into the vulcanic heart of capital: the work process. Work kills, and that is a problem, for capital needs to be able to reproduce the work process. Production is linear, but it must go around. There must be a mechanism of “eternal return” in the work process that will bring it back into the initial position (so that it can be done again). Work kills but in each death there must be the seeds of its rebirth, a cycle of production and reproduction. As Mengele discovered, you can work a human to death in a few minutes, but you won’t be able to do anything with the scraps except as art-deco lamp-shades and inefficient fertilizer.

Capital then must plan the reproduction of the work process on a continuing basis. As in Carnot’s cycle, though only one stage accomplishes the thrust, the others are essential, to restore the engine to a position where work can be done again.

To do without the reproductive part of the cycle is capitalist suicide. Moreover, as the example of the early post-Columbian silver mines and the Nazi work camps show, there is no “instinct for survival”, only conditions and thresholds. Capital can only approach the thresholds of survival with the utmost caution: suicide always beckons at the margin of survival. The pleasure of suicide that would rob the capitalist of his value becomes attractive to a worker when s/he can do nothing else.

To ensure the reproduction of production, however, it is not enough to reproduce the worker. Capital too must be preserved. Constant capital is an essential part of the production process which must be protected from workers’ corrosive energies. Capital’s drive to self-preservation and self-reproduction appears in the classical personality of the little capitalist: “the capitalist taking good care that the work is done in a proper manner, and that the means of production are used with intelligence, so that there is no unnecessary waste of raw material, and no wear and tear of the implements beyond what is necessarily caused by the work.”1 The micro-capitalist is so concerned about his fixed capital because there is a constant threat of the worker who does the work “unintelligently”, “sloppily” and is, above all, wasteful. For workers can not only kill themselves in times of frustrated struggles, they can always kill capital in its most embodied and vulnerable form: the machine. To control this most basic form of class struggle it is not enough to bring the cycle back to the initial state, it is all-important to bring about this return without “waste”, “wear and tear”, “loss of work”, and “depreciation”. For not only is work “expenditure” of energy that must be “reproduced”, this expenditure must be controlled so that the amount of work required to reproduce the initial state is not excessive. This problem becomes agonizing when the constant capital reaches certain critical points of concentration, if the possibilities of rapid depreciation are not thwarted, investment in constant capital is the source of an enormous disaccumulation. This poses an exact limit on the energy price strategy: if the Low sector work is transformed into High sector captial and it becomes so concentrated and vulnerable that it can be immediately depreciated, the whole strategy collapses. Protecting constant capital is a primary function of the information/computation industry.

We have already seen the game that can wreck the “energy crisis” strategy in the case of the nuclear industry. Consider TMI. To make up for the late start-up of the plant, its managers ordered it to be run at higher than normal capacity (for nuclear plants) from the beginning. Workers were often assigned to overtime and the intensity of “getting rid of the bugs” was beginning to wear. Then at 4:00 AM on an early spring morning a near meltdown. Thus in the process of producing a few million dollars of extra profit in its first few months of operation. Met Edison is suddenly faced with the need of shelling out almost a billion dollars just to get half of TMI operating again, and that with some difficulty. Here we have a situation where the amount of work needed to bring the nuclear plant back to the initial state, pre-4:00 AM March 28, 1979, will be many times the work produced by the plant in the first place. In fact, given the general work environment in central Pennsylvania, including the surrounding class composition, one might say that in no way will the plant be brought back to its initial state. In TMI we see that the energy crisis response to the class struggle is far from stable. Indeed, it introduces a novel form of class confrontation, or rather recalls the ancient “strife between workman and machine”.

The Accident becomes a central category of the political economy of the energy crisis, but what is an accident anyway? Accidents are work situations in which the amount of work that goes into reproducing the initial state (of the work process) becomes extraordinary. Accidents demonstrate the mortality of the work process. But as the Kemeny Commission report, Accident at Three Mile Island noted,

... the major factor that turned this incident into a serious accident was inappropriate operator action, many factors contributed to the action of the operators, such as deficiencies intheir training, lack of clarity in their operating procedures, failure of organizations to learn the proper lessons from previous incidents, and deficiencies in the design of the control room. . . . The control room, through which the operation of the TMI-2 plant is carried out, is lacking in many ways. The control panel is huge, with hundreds of alarms, and thereare some key indicators placed in locations where the operators cannot see them. During the first few minutes of the accident, more than 100 alarms went off, and there was no system of suppressing the unimportant signals so that operators could concentrate on the significant alarms. Information was not presented in a clear and sufficiently understandable form; for example, although the pressure and temperature within the reactor coolant system were shown, there was no direct indication that the combination of pressure and temperature meant that the cooling water was turning into steam.2

Here Kemeny, a co-author of the computer- language BASIC, issues the latest edition of the old capitalist wail: “Workers are stupid, if only we knew how stupid they are, if only we knew!” Machines breakdown, that’s bound to happen, they depreciate after all, but such breakdowns are only “incidents”; what turns an incident into an accident is that the worker cannot or does not control the breakdown to bring the machine back to its initial state with no appreciable cost. The accident need not have happened. What stops accidents is immediately available knowledge, information and foresight and, most important, communication. Consider the following:

A senior engineer of the Babcock and Wilcox Company (suppliers of the nuclear steam system) noted in an earlier accident, bearing strong similarities to the one at Three Mile Island, that operators had mistakenly turned off the emergency cooling system. He pointed out that we were lucky that the circumstances under which this error was committed did not lead to a serious accident and warned that under other circumstances (like those that would later exist at Three Mile Island), a very serious accident could result. He urged, in the strongest terms, that clear instructions be passed on to the operators. This memorandum was written 13 months before the accident at Three Mile Island, but no new instructions resulted from it.3

“If only we had told them, if only we made the new information part of our commands,” goes the lachrymose bitching. But it is just bitching, as Kemeny knows, for though any particular accident, by definition, can be avoided, accidents in general are unavoidable. It is in the fact that not every process is reversible that time itself has a direction.

There is a deep relation between accidents, information, time and work. Marx described this relation in the following way: the means of production created no new value; at best, their value is transferred and preserved in the product. Machines merely wear out or transfer their energy to the new form produced. The work process therefore has two components: (a) production of “fresh value” (both surplus value and the reproduction of variable capital) and (b) the transfer and preservation of the value of the means of production. As Marx points out, work must do both (a) and (b) at the same time; though for different reasons:

On the one hand, then, it is by virtue of its general character, as being expenditure of human labor-power in the abstract, that spinning adds new value to the values of the cotton and the spindle; and on the other hand, it is by virtue of its special character as being a concrete, useful process, that the same labor of spinning both transfers the values of the means of productions to the product, and preserves them in the product. Hence at one and the same time there is produced a two-fold result.4

There are no machine-machines that create value out of nothing, no perpetuum mobiles; further, the value incorporated in the machines is continually wearing out, being transformed into “a new use value in which the old exchange-value re-appears”.
All the devices of the capitalist magicians end up as corpses, not even the most ingenious thought can add a cubit to capital’s stature:

The technical conditions of the labor-process may be revolutionized to such an extent that where formerly ten men using ten implements of small value worked up a relatively small quantity of raw material, one man may now, with the aid of one expensive machine, work up a hundred times as much raw material. . . Such a revolution, however, alters only the quantitative relation between the constant and the variable capital, or the proportions in which the total capital is split up into its constant and variable constituents; it has not in the least degree affected the essential difference between the two.5

The work process not only must expand and be reproducible, it must conserve old while creating new work. Computerization of a production process creates no new value: however, it makes it possible to make the variable part smaller while guarding against the too rapid exhaustion of constant capital. It is the mechanization of the “little capitalist” mentality. No elements of the production cycle must be wasted, neither the time of the workers nor the time of the machines. Capital must make the cyple smooth, efficient and as close to “reversible” as possible for it determines, in part, the rate of profit:

If the surplus-value is given, the rate of profit can be increased only by reducing the value of the constant capital required for commodity-production. So far as constant capital enters into the production of commodities, it is not its exchange-value, but its use value which matters... the assistance rendered by a machine to, say, three laborers does not depend on its value, but on its use-value as a machine. On one level of technical development a bad machine may be expensive and on another a good machine may be cheap.6

Concurrently, each aspect of work has its peculiar repulsion. As far as the process of preserving and conserving the value of the means of production is concerned, the tactic of refusal is obvious. As constant capital increases with the development of industrialization the gap between the value of the means of production and the part of the value used up during a unit cycle of production widens appreciably (think of the difference between an atomic power plant and a cotton gin). This leaves an enormous amount of capital hostage to the workers who have access to the machines. This intensifies with every new leap in the organic composition of capital, which is why slave labor cannot be incorporated in a highly capital-intensive process. For the gap between variable and constant capital would grow so enormous, i.e., the balance between the value of the slave and the value the slave could destroy would become so precarious, the slightest gesture of revolt would force capital’s retreat. Capital, however, has organized the work process of “free laborers” in such a way that the hostage drama is rarely played out (one remarkable example to the contrary was the Flint “sit-down”, or, better, “live-in” in 1936.)

There is an enormous amount of work involved in ensuring that the value of the means of production is slowly, efficiently and carefully transferred to the product. Not--only must a fulfledged hostage drama be averted daily (for a Gdansk move is always beckoning); the invisible instants of revolt that continually pulsate through the work process wearing out the constant capital beyond “what is warranted” must also be constantly thwarted. Thus Kemeny’s lament beseeches “more care”, “more policing”, “better training”, “better information display systems”, “emergency planning”. In a word, greater “efficiency” in the wearing out of enormously concentrated, volatile, perhaps “critical,” pieces of constant capital.

Eternal vigilance is necessary to attain the circularity of a perfect production process. But a work process is never completely reproducible. There is always some little “blow-out”, some little “fuck up” that makes returning the system to its initial state a work process also. Capital always dreams of a perpetuum mobile, work from energy without loss. But time is asymmetric, the future is not going to be like the past. Through our refusals, our insubordination, all the plans come to nothing, all the machines wear out, breakdown. Capital’s contradiction is that the very agents that create the “fuck up” possess the energies it needs. Only we are in perpetual motion: eternally energetic, crafty, obedient, cowardly, insolent, revolting, but always in a motion that is the only source of work, development, surplus.

A parallel deduction of the need for a tremendous development of an “information” industry during the crisis arises from Thermodynamics, the late 19th century science discussed in the Introduction. The paradox that has troubled capitalist science since the First and Second Laws of Thermodynamics is that though energy is conserved, the energy available for work in a system diminishes. Energy comes in ordered grades, thus what is essential is not its quantity per se but its structure. Some types of energy can easily be turned into work while others cannot. The amount of raw energy in the waters of a calm lake might be enormously greater than that of a slight wind blowing above it, but the wind can more easily be turned into work. The measure of the inavailability of energy for work is entropy which, within a closed system, increases to a maximum (the Second Law of Thermodynamics). This Law enshrines capitalist pessimism for it announces that the work creating process degrades energy invested in any and every system, including the human.

If we take a system as made up of millions of micro-particles, the Second Law can be rephrased as the constant tendency for an ordered structure of micro-particles to turn into a disordered chaos. In any system there is a constant “shuffling” of micro-particles due to their eternal random motion eventually leading to a breakdown of any highly ordered structure. Schrodinger7 gave a telling example of such “shuffling” on the human plane. Imagine an unruly mob that assaults a library of computer tapes for the fun of it and, while not taking away or destroying the tapes, simply rips them off from their assigned places to play games with them. At the end of the party the tapes are conserved but their order is totally destroyed. Further, the work of recreating that pre-riot order is as real as the work of making new tapes and can be even greater.

The problem, according to this branch of capitalist science, is that Nature spontaneously loves Chaos; it is a perpetual upsetting of plans, orders and wearing down of accumulated work, just like the lazy, anarchic, drunken, and riotous workers of the past. [If God is not on the side of the working class, certainly Nature is its darling.] Systems that apparently upgrade energy are eventually doomed; systems like the steam engine, or capitalism that transform energy into work (“upgraded” energy) are continually threatened with disaster, with accidents and the catastrophies of entropy invasion.

The Second Law shows a deep connection between time and accidents. Time is one-directional because work processes are not reversible, as there is always a positive amount of work necessary to return the system to its origin. However smoothly the fit is made between piston and cylinder, however carefully the emergency cooling systems are calibrated to switch on beyond a threshold temperature, there is always friction, and stuck valves. Accidents will happen that turn reversibly planned processes, (potentially having an eternal return) into irreversible vectors leading to higher entropic states. They create time as flow to death, for time, as capital knows it, is not just flow but the dissolution of what has been accumulated: the death of dead labor.

The “unruly mob” of molecular agents causing the wearing down of low entropy (highly ordered structures) into high entropy (disorganized fields) continually creeps in to create the conditions of the Grand Accident. Nuclear engineers may be right when they claim that the probability that a reactor core may become critical by itself is infinitesimal; but the probability of a stoned engineer, of a forgotten open valve, a sudden breeze shifting a candle’s flame, are conditions that create the entropy for the Meltdown. That the molecules will win is the secret thought of capital. “Time is on their side . . . Time is them,” whispers through the boardrooms ... but something can be done, something that will allow them to hold on: INFORMATION. If enough information is gathered and communicated rapidly enough then time can be slowed down, perhaps indefinitely. Thus the cruciality of machines that can store and compute information at light speed.

Information about the location of low entropy systems is an essential part of the production process. As the parable of Maxwell’s demon shows, a machine with “intelligence” or “information” can thwart for a time the operation of the Second Law. When Clark Maxwell suggested the parable he intimated the possibility of perpetual-work machines based not upon some complex and ultimately foolish contraption but on the application of thought and categorization. His demon works like a sorting machine in the midst of an eternal shuffle. (See graph #9).

Consider a perfect gas at an equilibrium temperature in compartment A. The particles of that gas are not all moving at the same velocity, though their average velocity remains constant. Some are moving faster than the average, some slower. Consider further an empty compartment B next to the volume of gas A connected by a small gate and a gate-keeper. This gate-keeper is smart: he opens the gate only to the faster than average molecules. Within a short time the empty compartment is filled with molecules whose average velocity is higher than before, while the original compartment is filled with molecules whose average velocity is lower than before.

Thus A is cooler than before while B is hotter, and if the two compartments were connected by a heat engine we could create work out of the temperature difference. At the end of the process the demon can create a new division between fast and slow molecules. Thus we have a recipe for a perpetual motion machine: just combine a steam engine with a sorting-intelligent machine! If you could only identify the irresponsible workers, if you could only identify the faulty parts, if you could just pick out the micro-acts of carelessness, then you would have a new cycle that could possibly go on for-ever, recycling, upgrading and reusing the used up energy for work.

This scheme has a hitch however: the demon must be able to know which of the molecules impinging on the gate are faster than the average and which slower. “Time can be turned back, if we know enough,” capital pleads with the grim reaper... but the reaper replies, “You must work to know and work is death.” Information is not free. True it reduces entropy but the process of its accumulation, retrieval and communication is a work process as well that is filled with entropic menaces which eventually triumph. The question is, “How soon?" As Weiner put it:

In the long run, the Maxwell demon is itself subject to a random motion corresponding to the temperature of its environment, and, as Leibniz says of some of his monads, it receives a large number of small impressions, until it falls into a “certain vertigo” and is incapable of clear perceptions. In fact, it ceases to act as a Maxwell demon. Nevertheless, there may be a quite appreciable interval of time before the demon is deconditioned, and this time may be so prolonged that we may speak of the active phase of the demon as metastable. There is no reason to suppose that metastable demons do not exist ... We may well regard living organisms, such as Man himself, in this light. Certainly the enzyme and the living organism are alike meta-stable: the stable state of an enzyme is to be deconditioned, and the stable state of a living organism is to be dead.8

The work process can be saved from degradation by proper information decelerating the inexorable workings of the Second Law, if areas of low entropy can be found. But the search costs. Hence the explosion of the information industry, the emphasis on programming, the dissemination of the microcomputer, and the crucial importance of another cost statistic: the costs of computation. For one of the most important developments in the crisis is the dramatic inversion of the energy price rises relative to the costs of computation.

This opens up the hope that the increase of entropy can be indefinitely held off, and a perfect circularity in the work/energy “interface” approached. Thus while the feminine service worker is to provide the emotional surplus labor necessary for accumulation in the high tech sectors, the computer programmer is to be the eternally vigilant Charon, identifying the stable worker, the stable situation, the stable machine: separating the quick from the dead.

Hence the concern of programming industry ideologists with the uncodable, the deliberately unidentifiable and uncategorizable: the Zen and criminal aspects of the struggle. For it is exactly at this point that very success of the strategy of the energy crisis makes quite crucial the ability to select with a high level of certainty the different gradations of entropy in the labor-power of the working class. Deception, conning, cheating and lying (i.e., all the self-reflexive moves of the slave) become problematic. Consider the polygraph tests given to more and more workers. They attempt to find out who is the low entropic worker via interrogation coupled with the detection of sweat production and blood pressure. But increasingly workers with training in meditational processes are beating the machines and sailing to positions of responsibility in, of all things, programming. Again, and always, the problem capital faces with the new Maxwell’s demons of the crisis is: “Who will select the selectors?”

• 1 A free copy of MIDNITE NOTES for the Marxologist who can spot this quote.
• 2 REPORT OF THE PRESIDENT’S COMMISSION ON THE ACCIDENT AT THREE MILE ISLAND, (John G. Kemeny, Chairman), (Washington, D.C., Oct. 1979), pp. 11-12.
• 3 Ibid, p. 10.
• 4K. Marx, CAPITAL, Vol. 1, p. 200.
• 5Ibid, pp. 210-211.
• 6K. Marx, CAPITAL, Vol. 3, p. 88. (Moscow: PROGRESS Pub., 1966)
• 7 Schrodinger, one of the founders of quantum mechanics in 1944, drew the connection between genetics and information.
• 8N. Weiner, CYBERNETICS, (Cambridge, MIT Press, 1965), pp. 58- 59.

Entropy can be reduced by information, i.e., by locating pockets of low entropy and incorporating them into the work process; the inevitable reduction in the availability for work can be held at bay. The more the information and the less the cost of creating it and communicating it, the more the stalling of Time. But this process can be reversed, i.e., the increasing entropy within a work process can be localized and expelled. Every production process shits, the question is, “Where is it going to be put?” If this shit, i.e., the material, social, physiological, radioactive, psychological waste that cannot be re-swallowed and re-cycled, is allowed to remain in the vicinity of the production process, each new cycle of production will intensify the entropic rise exponentially. The reproduction of the machine cycle will be clogged by the left over shit, and the costs of returning to the initial state will be so overwhelming that it will outpace the work produced by the thrust stage of the cycle. The net work will fall into negativity, and needless to say, profit will be in jeopardy.

This aspect of capital’s struggle against entropy involves the possibility of ejecting areas of high entropy into the surrounding environment without effecting the net work production. For not only must waste be controlled and accidents prevented (the job of the computer controllers); if waste must be created, if little murders must be condoned, then it is crucial that the shit be localized and expelled.

The corpses must be buried or burned. We have the final aspects of work: the passive work of absorbing capital’s wastes. For in addition to the work of producing, reproducing, informing and controlling, there is the immense work of absorbing, imbibing capital’s shit. Not only is capital concerned with transferring as much of the value of the means of produciton to the commodity product without waste and accident. The work process must also intensify the entropy of its local and global workers. Marx comments on this aspect work:

Capitalist production, when considered in isolation from the process of circulation and the excesses of competition, is very economical with the materialized labor incorporated in commodities. Yet, more than any other mode of production, it squanders human lives, or living labor, and not only blood and flesh, but also nerve and brain .... Since all of the economizing here discussed arises from the social nature of labor, it is indeed just this directly social nature of labor which causes the waste of life and health.1

Capital is more finicky than a cat when it comes to shitting. The whole debate on the location of nuclear plants is an example of this sensitivity. For there are complex considerations arising from the class composition to be found in any particular location. Will they riot if there is an accident, will they get nervous about the transport and spillage of used uranium, will they get “hysterical” when cancer rumors and chromosome damage reports begin seeping in, are they desperate enough to take the tax write-offs but not so desperate that they won’t care and will explode anyway? Certainly, it was no accident that Three Mile Island was located in the center of the heartland of patriarchy in the U.S.A. surrounded by phallic silos, bearded Amish Jobs and state employees.

At the same time, when capital discovers high entropic sinks in the production process, the expulsion is swift and violent. Need we refer to the execution of workers throughout capitalist development? Why is capital murdering its own labor-power? Why the Aushwitz’ and Chiles? Quite simply because certain types of labor power becomes too entropic for production, they become living shit for capital that must be eliminated. Of course, the direct slaughter of workers is just the most dramatic event in the never ending struggle of capital to beat the odds. The endless string of methods to identify high entropic workers, “weed” them out, “blacklist” them, jail them, starve them and kill them, gag us now, it is too much past midnight! But if there is an institution for localizing, expelling and exterminating entropy, the “criminal justice system” is the one. Its function: to rid the production process of the “elements” that are completely unavailable for work.

There is, however, the work not only of locating high-entropy, and the work of expelling it, there is finally the job of absorbing it. Consider the “jumper”. The disintegrating, entropic aspect of the reactor core of a nuclear plant is the radiation that does not go into the production of heat but “escapes”. One of the main jobs of the nuclear worker is to absorb this entropy.

There are nuclear workers whose job is just that: to suffer the shit of the reactor. This is the part-time jumper hired to be sent into areas dense with radioactivity and absorb the full “quota” for radioactivity (absorbed by a regular worker in a year) within a few minutes. He picks up his $100 after twisting a valve and disappears, perhaps to return in a few months, perhaps to discover a suspicious lump ten years later. The “jumper” is an extreme figure, an ideal type; but certainly the proliferation of chemical and radioactive dump sites across the country has made “fallers " of us all. For it is apparent that the “squandering of human lives” does not occur only within the gates of the nuclear plant or chemical factory but is as “social” as the labor that produces the radioactive electricity and poisons.

As we are dealing with the asshole of capital we inevitably must deal with all that is most foul, decaying and frightening: corpses, cancer, executions, slavery, the Gilmorean joke. It is at the lowest level of the institutional heirarchy, at the bottom of our fear as to what they are doing to us, that the basic profit level is guaranteed. It is not because of any melancholic humors we have wandered here. Since it is exactly in these dumps of matter, body and nerve that you find the famous “bottom line”. It's all in the physics: the efficiency of a heat engine is not only proportional to the work it produces, but is inversely proportional to the entropy it creates. The less the entropy the greater the “efficiency” hence the greater the work/energy ratio: the profit.

Prisons are as integral to the production process as the gas that makes the engines go, as the caress that sends one off to the plant, as the print-out that tells you of your fuck up. For if there were no dumps of labor-power and constant capital, no way of eliminating entropic contamination, the system would stop. Of course, the capitalist idea is not to end the shit but to control it, dumping it in isolated, unobjectionable places, on unobjecting or invisible populations. Thus with the energy crisis comes the death penalty.

This is the last element of the profits crisis and the last reason for the energy crisis response. As the working class through the 60’s and 70’s has increasingly refused to be the dump of capitalist shit, the collective sewer of its entropic wastes, some antagonistic compulsion was in order. Energy price rises immediately put this refusal to absorb the shit on the defensive, for the high cost of energy seems to justify the need for entropy control and for expelling highly concentrated entropy deposits from the production process. Thus the explicit and implicit anti-nuclear movement meets its response: nuclear plants can only pass once energy prices go up. But once Teller’s system of nukes and coal electrification is introduced, then the intensification of the mechanisms of control and information in the production process are inevitably realized. Finally, only with such increased prices (imposed by the very investment in this High sector), can the “need” for accepting the disintegrating excretions of the plants be forced down the throats of the surrounding populations.

The rate payers of Three Mile Island are financing the repair of the plant with increased electricity bills, and the state’s increasing pressure to open up the radioactivity dump sites throughout the country is felt by all.

• 1K. Marx, CAPITAL, VoL 3, p. 88.

We began with the end of the world, the Apocalypse. All the noise of capitalist prophets has taken as the cause of the impending catastrophe the problem of energy: either too little (the anti- limitationists) or too much (the interactionists).

Even the “revival” of “nuclear holocaust” thinking of the unthinkable takes energy as the trigger of the Bomb, for invariably it is seen as the most pressing Natural scarcity. The scenarios of nuclear war obsessively turn to the Gulf of Hormoz, for there appears here an inevitable source of international antagonism. When faced with a fundamental scarcity the only way to move, according to the anti-limitationists, is to face the possibility of a military confrontation and prepare for it. On the other side, the interactionists warn that if we want to escape the threat of nuclear war we must retreat to a “clean”, “stable state” economy autarchic enough to remove the need for such a confrontation. Both sides accept the “problem” as a collection of, at base, “natural, brute facts”.

Now the facts might be brute enough, but they are not “natural”. Whenever capital announces a new apocalypse, we must see that the culprit is not Nature, the Bomb or some autonomous bureaucratic drive to “exterminism”. Capital’s Apocalypse is the inverse image of the struggle against it, as it reaches critical proportions. For you don’t fight shadows with shadows, you don’t walk about “delicately and non-provocatively” for fear of setting off the irrational Beast. At the root of all the missies, bombs, atomic power plants, all the “idols of the theatre” that capital displays so provocatively, is the struggle against capitalist accumulation, against a life dominated by work and exploitation. This struggle is the source of the current Apocalyptic Rumors and this struggle can end them. What ended the Bomb Apocalyptics in the early 60s? It was by no means the rhetorical battle between pro- and anti-bomb movements.

Capital had to demote the Bomb because the class movements in the early 60s made it clear that they would not be intimidated by all this nuclear rattling. The riots in Watts, the revival of wildcats in coal, the refusal to accept Civil Defense regimentation even after the exercise of the Cuban crisis, made it clear to the Kennedy and Johnson administrations that the Bomb had begun to loose its hold. The^ip of terror could not constrict the new class movements, their desires and disgusts.

The same holds for the present. The Four Horsemen of the Apocalypse, “given a fourth of the earth, to kill with the sword and with famine and with pestilence and by wild beasts”, can only be stopped by the development of the very struggles that unleashed them. Any “solutions” to the Energy crisis that attempt to by-pass the struggle, whether Teller’s electronuclear path ringed with missle silos or the Odum’s “alternativist” path of agricultural homeostasis and defensivism, merely repropose the crisis. As we have shown, capital can not do with either Teller or the Odums alone. The seemingly opposing utopias of High and Low organic composition necessarily complement each other, indeed, they potentiate each other.

Capital has turned the world upside down to deal with the struggle against work, against the muscle, heart, nerve and asshole of capital.

Against the four levels of work:

• the relative exploitation of the factory;
• the absolute exploitation of the housework;
• the reduction of entropy via smoothing of the work process with the detection of low entropic pools
• the reduction of entropy via the expulsion of high entropic wastes

we have seen the corresponding levels of struggle:

• refusal of “productivity deals” on the assembly lines
• disintegration of the family and the reproductive apparatus that keys workers into the production process
• refusal to accept the entropy sorters of capital e.g., in ._.the education system and through the intensification of “crime”
• refusal to passively absorb the expulsion of capital’s shit into the bio-social process of reproduction, e.g., the struggle against prisons and radioactive dumps

All these forms of refusal directly caused the profits crisis and the subsequent “Energy Crisis” Restoration of profitability. These struggles, however, remain intractible whatever the total “apocalyptic” attack that capital has confronted them with. As Polish workers have shown, the only way to confront the missiles is to demand more and juicier sausages: “Only those who strike eat meat.”

Nov., 1980

Space is but Time congealed.

An arrangement of Work/Life in integrated sequences.

The Earth is another Matter however.

So why this urge to get out of Earth? To simultaneously destroy it and transcend it?

Is this capital's nasty little secret: the destruction of the final recalcitrant Body? The in-itself of capitalist functionality, the residue of a billion years of non-capitalist formation...why should there be Mountains here, Rivers there and an Ocean exactly here after all?

Why indeed space shuttles, space colonies mixed with such a density of bombs, bombs and still more bombs...to destroy the Earth n--times over as if to assure not the least roach existence.

Why the simultaneous attempt to re-code chromosomes and the neural system?

Why if not to define a truly capitalist BEING, in a purely capitalist plasm and a final purely capitalist sequence of work events. Weightless, formless neuro systems unwebbed and ready for infinite rewebbing.

Why if not a search for a being unprogrammed by millennia shifting at the bottom of a ton of oxygen, lugging all this weight around, this gravity against work.

Space is ultimately the obstacle of Time. Bergson got it wrong...Lukacs too... capitalism is not the spatialization of Time but rather the temporalization of Space, the dissolving of distance, of the Just-Thereness of where we come from.

"Outer space" is not Space as we know it; but a final merging with the relations of time. It is lusted for not because of the minerals on Mars--no more than the gold and silver in the rivers of the Caribbean isles was--but what they can do to you on Mars when they get you there.

This is why the working class is so archaic, such a malfunctioning machine. The early Hobbesians were only partly right: Humans are not Machines but only poor copies of them. Their desires are too limited and then again too wide. They have a desperation for a housework built on a million years of non-capitalist pleasures and pains and a revulsion of their own archaic-ness that is too arbitrary.

The Lebensraum of Hitler was really an Arbeits raum that required an immense destruction of “leben" to achieve and then finally failed. So too with porcelain tiles glued on, computers in a soap opera of "You don't understand me": the return of the space shuttle is heralded with a desperation that you wonder at this desire for a biologically pure realm, freed from the seasonal, diurnal and lunar cycles, airless, weightless and open to infinite reductions.

This has always been capital's fatal attraction: its indifference to Space. For the Here-Now disappears when your essential problem is not what I need, desire and want now but what another needs, desires or wants of what I need, desire or want. The Here vanishes in an abstracted There-Here-There.

You can see capital from its space stations looking down..."Those poor, slightly crazed machines! Their needs have been so thoughtlessly defined, their sexuality is inconsiderate, and their desires are fixed by bio-chemical cycles so local that they make you want to cry! When will we finally be able to rid ourselves of these Bodies?"

INTRODUCTION

Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.
And unto Adam he said, Because thou has hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

I. In the Beginning

Capital is the process of transforming human energy into work: creating work for the purpose of creating yet more work. For this process to be the human who works must first of all see no escape to the fate of being a worker except the usually illusory "option" of becoming an exploiter. But forcing someone to become a worker is a continuous and continuously perilous task. Capital must not only create the worker --itself a paradox-- but must also create the proper worker and the correct mix of types of labor power with past-dead labor in a hierarchy of wage divisions so as to guarantee the accumulation of work.

From conception to birth, through school, children must be "socialized" and "educated" into becoming "productive": a good worker. Mama, Father, the school, the "Future" all must combine to create the correct mix of death and life. Once labor power in its multifold forms is created, it must be fused --but kept divided in its embodiments- at each workpoint throughout the system in proportions that end up as profit.

Everywhere, the system is resisted. The children rebel, the Mothers rebel, the teachers and foremen tire, while the end products of decades of discipline revolt themselves, strike, demand more money, become unproductive and dangerous to the dead labor around them. This has happened again and again, but thus far the system metamorphosizes and goes on. How?

It is obvious that our work is capital's motor and as we recreate ourselves as workers through our work we recreate our divisions and weakness. What should be obvious -but is not- is that our struggles against capital are its only motors for development. This is not a picture of some pure defeat in which the harder we struggle the more we perfect capital's dominion; rather, the struggles that develop in one mix of living and dead labor, in one social arrangement of exploitation, force that specific arrangement to collapse. A crisis ensues. In the labyrinth of the crisis, capital can only find its way by following the working class and trying to devour it at the exit. For the capitalist relationship to continue, a new social arrangement, a new mix of variable and constant capital must be organized. But this newness can only come from the revolt itself.

This is the irony of struggle: at the very nodal point it creates, an Apocalypse appears that seems to make exit impossible, chills the blood, hesitates action and demand, making further struggle seem futile, and suicidal.

II. "Apocalypse Decoded" Decoded

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
And no man in heaven, nor earth, neither under the earth, was able to open the book, neither to look thereon.
And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

The Work/Energy Crisis and the Apocalypse (MIDNIGHT NOTES, vol. 2, n.1) explored in detail the collapse of "Keynesianism" brought on by the struggles of various sectors of the working class living at the core of the arrangement: the mass factory worker and the housewife. This struggle came in many colors, e.g., Detroit's League of Revolutionary Black Workers as well as the West Virginia wildcat miners, the black welfare women's movement as well as the W.I.T.C.H.s. This collapse of Keynseanism was immediately interpreted by capital as a dramatic decline in the rate of profit.

In 1973, capital transformed its "crisis of profitability" into a problem of Nature and Arabs: "There is too little energy and what there is, the Arabs have," they cried. But the real mechanism of the "energy crisis" was that the oil, coal and uranium price increases were designed on the one side to fragment anew the too-homogenous working class (in the U.S.) and to reassert a pronounced hierarchy of wages and labor power.

The very existence of the Reagan Administration is one proof that this part of the strategy has had some success. On the other side, it was a strategy to ensure a re-structuring of accumulation: concentration of constant capital at a higher level (e.g., nukes and computers), elimination of the "middle" (e.g., robotization of the auto plants) and a vast expansion of the low-waged service and clerical sector. Such a strategy can ironically answer women's demands for income apart from the husband's while simultaneously increasing the overall social quantity of work so as to pay (create the value and surplus value) for the leap in "high tech" development.

The two poles -high tech and low-waged service sectors- apparently so distant capitalistically require each other. What unites them is capital's need to create work in one part of society and transform it to another in order to ensure accumulation.

In the "Apocalypse" we began an exploration of the developing shape of the working class. Capital seeks to transform energy into "useful work" on a system-wide basis while stablizing a given cycle of exploitation. We examined four sectors and transformations within them during the last decade: the factory; housework and the service sector; information and knowledge control; policing, repression and waste removal. These sectors cut across sex and race/nationality lines to some extent, but largely reproduce a hierarchy of those divisions in the new wage structure which once again widen and becomes increasingly dispersed. Each sector poses different riddles:

Production
The new factory will be robotized with fewer workers; the old line worker is dying but the labor power that remains works amidst ever higher accumulations of constant capital. Should these workers get out of control, they pose an ever higher degree of danger for a capital in hostage. What is the price capital must pay to keep these workers "in line"? What social relations on and off the job can keep them working?

Reproduction
How will labor power be produced and reproduced --capital's most dangerous problem-- and who will do it? Will the population become increasingly black, Hispanic and immigrant? How can "good" labor power be assured in the new model? Will the women in the service sector settle for shit wages? Can a purely monetarized reproduction system for high tech workers work? And how can capital turn it all into a profit to pay for the hightech accumulation of dead labor?

Information
Who will sort out the information sorters? Can dysinformation interfere with capital's need for faster information processing? Can workers be trusted with all the newly concentrated constant capital? How vulnerable is this constant capital physically? What price will capital have to pay to keep it safe, and at that price can it be profitable?

Elimination
The problems of eliminating capital's variable and constant shit: the "troublemakers" (criminals, marginals, hustlers, delinquents, terrorists, etc.) and the highly lethal wastes of the high organic composition technology. The dumps --prisons and waste-sites-- are "necessary" for capitalist reproduction but no one wants to live next to one. Can the waste be controlled and eliminated or will it find a way to seep out and hold the system hostage? At what price (and in what form) can it be stabilized and isolated, if at all? Will those who must absorb the shit continue to do so, or will they explode as in Love Canal and the New Mexico State Prison? The Reagan Administration's policies attempt to answer the Sphinx's riddles: who will leap off the cliff?

III. Reagan's Number: 666

And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

Budget cuts/tax cuts are the blades of a scissor: what are they trying to cut, divide, sever?

The edge of the budget cuts is to most directly cut the whole sector of the working class that has attempted to live outside of the traditional schema of reproduction --the full time Man-- without the traditional form of work-income relation --the "full time job". The black-lesbian-welfare-mother and the post-hippy-CETA-brother are to be killed as historical types.

The tax cuts are sharpened for the "good" full time, responsible workers in two-income units with highly monetarized reproduction systems. Their real income will increase while the income of the others will fall thus increasing the gap between them: the costs of "dropping out" are increased while the "dropped out" are squeezed back to a career, to a husband, to prison or the army.

These gaps are crucial, for capital has learned that though massive wagecollapse can elicit insurrectional responses so also can too high an average wage. The capitalist growth path is always poised on an instability and catastrophe. On the one side is the abyss of "price-wage" riots that have pervaded capitalist history from the days of the "Price Revolution" in the 1500's to Levittown in 1979; and on the other side are the rebel-lions of idleness, of violent disgust with discipline, of the ecstatic revulsion with work. For the class struggle always has two components: one looking back to "past standards" and the other to a post-capitalist universe. That is why these struggles put forth a peculiar combination of appeals to the most archaic, almost Neanderthal needs and to almost ineffable utopian desires.

It is absolutely crucial for these two extremes of the working class never to meet in order for this capitalist strategy to work. For what is crucial is not only that more and more disciplined white children are produced but also that the high-tech workers will not be able to escape their work and find in the struggles of the wage bottom a common possibility, a meeting of need and desire.

To see the attack the Reagan Administration directs against the highly articulated strands of demand and struggle of the last fifteen years, consider the matrix below. [NB actually above - Libcom note] It summarizes the elements of the Profit Restoration State: the reduction of the costs of reproducing the working class, the reduction of the entropy of the production cycle by the intensification of information and detection instrumentalities, the expulsion of entropically dense bio-social wastes; the creating of more efficient mechanisms for the transformation of the surplus produced in the low organic composition sector into the "high tech" industries.

With this matrix the Reagan Administration will attempt to transform the state of class relation from precarious to controllable.

It is important to refuse, however, the comfortable view of some that the Administration has two separable sides: the hard-core right-wingers (Moral Majority, KKK, Jesse Helms) and the "modernizing right" (corporation execs, CIA, Koch), because they are absolutely essential to each other--and they know it. One is the "tough cop" who with police and para-military powers of violence attempts to control the low organic composition workers while the "modernizing right" is the "nice guy" (the "reasonable" capitalist) who simply states that "everything is permitted...if you have the cash". One is the "irrational" fundamentalist preacher tapping his bible with a shotgun the other is the "cool" corporate climber who will listen to "reason" and wink when you go snort coke in the toilet. But are they so different, are they divisible?

Consider the way these forces attempt to manipulate the gay movement. On the one side the Moral Majority types are calling for capital punishment for faggots while the Reagan Administration is simply saying: "Go fuck in the closet, or if you have the money you can go to Morocco, we don't really care. But don't fool with the children and don't, we warn you, don't be so flagrant!"

So in fear of the bible pounding red necks the gay movement is supposed to be forced into a compromise with the more "reasonable" types. This predicament is not unique to gays. This, is the model for the political mechanics of the period, for it is important to remember that the carrot would be entirely unappealing to the horse if it were not yoked and continuously whipped on the ass: if it were free, the meadow grass would be more succulent than their dried up tuber.

Capital is neither more nor less "rational", it simply knows that it must simultaneously develop and repress, use violence and compromise, kill and fructify; indeed, it cannot develop without repressing, it cannot compromise without a violent threat, and it cannot kill unless it creates. Thus the two parts of the Administration cannot fundamentally divide,. So our political response cannot be dictated by any attempt to "divide" the "reasonable" from the "crazy" capitalists, for as an examination of this Reagan matrix shows, the long-term transformation of society it reveals demonstrates the apocalyptic tendencies of capital's equilibrium path: "partial" nuclear war, "reasonable" atomic power, sterilization for "the poor who can't afford babies anyway", intensified racial repression, queer bashing on a grand scale, etc. Are we to debate with this?

IV. From Social Democracy to the Detection State

And Abraham drew near and said, Wilt thou also destroy the righteous with the wicked?
Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are within?

That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

It is popular now to describe the Reagan Administration as the "end of social democracy", however this is inaccurate. At best it can be seen as an important moment in a process that had its beginning in the struggles of blacks, women and youth in the last part of the 60's to simultaneously extend the social contract beyond the fully waged worker and subvert it. They were going beyond the "democracy" on which social democracy was based.

For "democracy" in bourgeois society has always been defined in relation to property, i.e., capital. Roughly, the first period of capitalist democracy which ran from the rise of the system to the early part of the 19th century recognized the political person as one who "embodied" constant capital. The history of this period can be seen in terms of the slow widening of the notion of property from land to, eventually, money-capital. But a second form of capitalist democracy began to form when there was an expansion of "political rights" from constant to variable capital in the 19th century. The wage contract became the basic criterion for whether you were or were not a part of the state, whether you had "rights as well as duties" (to put it in the proper bourgeois cant phrase). The crucial question was whether your labor power was indeed a commodity, not only in a formal sense, but whether it was actually reproducible and reliable. As the complex history of blacks in the U.S. shows, this development is by no means one-directional. Thus black suffrage is directly determined by their wage relation and that part of black history is extremely volatile. Social democracy can be defined formally, then, as the state that incorporates the representation of variable capital--the reliable and responsible workers, the "loyal opposition" of the industrious working class.

The late 60's saw "marginal elements" (though the absolute majority of the population) attempting to force capital beyond the exchange' of "rights" for "duties"--work. Those who had no traditional, fixed relationship to the wage either because of age, sex or race demanded "rights" or "entitlements" independent of immediate productivity. This was most clearly seen not in the various efforts to extend the vote (the Voting Rights Act of 1965, the 18 year old suffrage, etc.) but in the gradual transformation of counter-cyclical Keynesian mechanisms like food stamps, unemployment insurance, and welfare into a package of entitlements that seemed to point to a guarantee of survival independent of paid work. This struggle to be guaranteed without guaranteeing could be seen as a generalization of as well as a subversion of the "full employment" social contract.

The budget cuts simply state that the "working class solution" to the transcendence of social democracy is completely unacceptable. As Stockman said, "There are no entitlements." But what is "capital's solution"? Is it the end of state action in the economy, a return to "free market society", a devaluation of Keynes and a revaluation of Smith? Not exactly. For though Reagan promises to take the state out of our lives he certainly is not planning to take our lives out of the state.

Let us consider the tendency of the state in this period briefly in relation to immigration. The surge of legal and illegal immigration has been an important element in capital's response to the collapse of the birth rate in the U.S. and the increasing refusal of native-born people to do "shit" work, but on the other side it has been a way for many in the Hispanic and Asian working class to increase their relative wages. But for all its functionality, immigration is now looked upon with apprehension and a debate rages on it. But what is the problem? It is the problem of knowledge. The problem is not numbers per se but knowing who and where the numbers are.

The state is increasingly refusing to assist in mediating the relation between the new immigrants and the economic system. Thus, for example, the program set up for the refugees from Cuba, Vietnam and Haiti in 1980 is explicitly organized to discourage the development of any system of state social services for them. It is to be done through private or charitable organization. But this does not mean that the state disappears. It merely takes on a new role: the detector. For the job of the bureaucrats assigned to this program is not to intervene on behalf of these refugees but merely to chart their moves in their journey into the economy.

Indeed, the formal debate on immigration in general is on epistemological questions and not on social service ones. What worries capital is not whether these people are exploitable or not, for they clearly are. The problem is their "underground" status. Thus the solutions to the immigration crisis is not the increase or decrease of the immigrants' flow but rather center on "identity cards" and "amnesty" for illegal aliens. Both these methods are designed to bring the aliens to the surface, even though they would be costly both politically and financially. Why can't they continue the noumenal status of the illegal aliens? Because of the very imperatives coming from the new relation of the state to the economy. State intervention now is to be one of perturbations, i.e., marginal accelerations or decelerations. It plans to use market forces to come to desired state aims instead of literally attempting to carry out its policy in its own name. But this perturbational approach requires a lot more information about the market elements and players. This is the state's maxim for this period: the less you do, the more you need to know. This is especially true of-the labor market... and so the existence of perhaps ten million unregistered workers could completely thwart-the type of strategy that the Reagan state requires. Thus in going out of social democracy capital must go to a detection state.

The state need not decrease in size at all in the long run, but its functional composition will be different. So the police functions must be intensified not only in the sense of creating new means of violence production but also in the instrumentalities of detection. The social democratic state required too much presence, the state in the future will attempt to disappear behind a one-way mirror. For it now has an absolute need to register all movement: be it movements of people or money, constant or variable capital.

V. Back to Vomit?

And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

As capital attempts to go beyond the social democratic state we are confronted with some crucial political choices. On the one side there is an inevitable urge to attempt to conserve the "gains" of the past century of struggle--the social wage; the elementary "rights" on the job; the minimal protection, on a legal level, of the autonomy of women, black and Hispanic people and gays -- but on the other side there is an equally compelling drive to use this period of transition and re-organization of the class relation to make a qualitative leap in the power of the working class against capital.

These two elements of defense and aggression are not contradictory however. They potentiate each other because the very attempt of capital to renege on the "social contract" hammered out over a century will have profoundly destablizing effects on all aspects of production and reproduction. For the mere defense of "outworn" or "established" demands re-proposes the crisis on a higher level of social tension since it meets a capitalist strategy that is attempting to take the initiative to overcome the limits of accumulation imposed by the struggle since the middle 60's. There is no mystery in the forms of defense against the planned and profound devaluation of the working class. As to their success? Who can tell now?

All we can say is that if this defense is not successful then much more discussion would be academic since the apocalyptic consequences of a new capitalist "stablization" are obvious. Although workers undoubtedly struggled in the death camps it did not make much sense to talk about a working class strategy in such a situation: "metaphysics", "suicide", "cynicism", and "courage" are more appropriate categories at such a level of working class division and defeat. (Although there were probably many Marxist theoreticians who could analyze the capitalist functionality and rationality of Auschwitz among the vapors.)

Given the progressive deterioration of the capitalist initiative, it is evident that to settle for the demands that have their roots in social democracy (however vigorously fought for) would merely be going "back to the vomit".

Such demands can only be effective in starting the process of a counter-attack simply because the very sectors of the class that were most central in destablizing and going beyond social democracy would still be there if the new Reagan initiative fails. There with a vengeance and an agenda. What will it be?

At this point, the editors of Midnight Notes address you, the reader, to a set of themes we hope will be crucial at the juncture we envision. These themes have their roots in the beginning of capitalism, in the initial confrontations of proletariat and capital. We print the following long excerpt from an unpublished work of a Midnight friend to stimulate our collective memories and anticipations.

"The formation of the proletariat is strictly related to the capitalist attempt to lengthen and radically transform the working day. In fact the transition to the new mode of production could not obtain without the introduction of a continuity and regularity in the expenditure of labor whose absence appears as one of the most typical features of the medieval organization of work.

Suffice to think of the great number of holidays that cancelled one third of the work year as well as the prevailingly seasonal character of work whose immediate consequence was that moments of great intensity of work were alternated with long periods of idleness and that the work day was not uniform but more or less long depending on the type of work to be performed. To the irregularity of work habits contributed also in a determining fashion the low development of the division of labor and the lack of any separation between production and reproduction. This meant that not only one performed many different types of work and easily switched from one work to another (from agriculture to artisanal to hunting etc.) but equally easily one alternated work and leisure in a spatial and temporal continuum.

Against these practices, the first task required of the nascent capitalist class was the regularization of the work process. To force the proletariat to work throughout the day and every day: this is the first enterprise that capital must face, an enterprise which will require a battle of at least two centuries before having some guarantee of success. For only a complete inversion of social relations and first of all a radical change in the personality-identity of the individual could lead in this direction. The first social 'given' capital had to revolutionize was the very attitude towards work that throughout the Middle Ages had been assumed as pure negativity, mortification of the flesh."

There were a variety of attacks on the proletariat designed to change this attitude towards work. Protestantism arises as the most characteristic religious expression of capital's need:

"With Protestantism, particularly in its radical wing, work is posited as the new religion. It is not just the most important thing, the very essence of life, the road towards salvation, but it is by itself religious practice, service of God.... this exaltation and sanctification of work does not remain an ideological fact, a question of principle but has an immediate practical translation into a number of processes whose common aim is the lengthening of the working day.

In pursuing this aim capital moves in two directions: on the one side it represses all those activities and attitudes that appear unproductive, on the other it develops new capacities beginning with the capacity to work. Repression and development go hand in hand, one is the condition of the other. This must be emphasized because too often one only sees the destructive tendencies of capital or, in an apologetic mode, capital is seen as "liberating" an already existing potential at the level of the productive forces. In both cases, one does not see that the destruction of pre-capitalist elements in the proletariat is functional to the development of new capacities, and, vice versa, that development is the other face of repression.

"The capitalist response to this refusal of work was continuous wage cuts intended to incentivize the required work discipline. But still in the nineteenth century the proletarian 'disgust' towards daily work will represent an endemic, permanent crisis for capital. So much that for a long time it will be debated whether it is preferable to have a work force regularly employed and regularly waged or whether it is not more convenient to hire workers just for specific tasks. Only in the nineteenth century will it be definitely decided in favor of weekly waged labor. It is true however that still at this time in many areas of England Saint Monday was observed and also for French workers, 'Sunday is the day of the family and Monday that of friends.' Only women and children, it seems, went to work on Monday; but there was an atmosphere of holiday and they went home earlier."

This sketch of four hundred years of working class struggle clearly shows a continuity in the elements of a type of society that the proletariat has autonomously fought for and what capital fought against. It has a simple spatio-temporal character: the reduction of work-time, the increase of anti-work space and the re-appropriation of social wealth.

However, the utopian visions of the earliest proletarian revolts put our present reality to shame. Here, at the end of the twentieth century we have not even tested the four-hour day and "retirement" at forty, much less gone further. Even Mr. Lenin himself proposed a halving of the work day and a doubling of wages as the only sensible program for the U.S. working class in 1906. Such a program would be called utopian in sneers by most Leninists of today!

Indeed, capital is putting more work on the agenda, for if the Reagan matrix succeeds our work-day and work-life will quantitatively increase. Both the Left and the Right agree in principle but not in detail: the demand is for work. But it was exactly the anti-systemic demands for the dramatic reduction of work and the opening up of space for pleasure and autonomous desire that was the most volatile and destablizing force of the late 60's and early 70's whether expressed by blacks, women or youth movements. These demands have quite systematically been repressed in the crisis, but they will form the basis of the second stage of the working class response to Reagan state matrix.

Our problem at this point is not so much the mechanics of agitation and revolution. They have become common mass knowledge and revolutionary examples abound in this century. Thus even in the last three years there have been three successful revolutions in Nicaragua, Zimbabwe and Iran which were widely covered in the media. Their results might have been questionable but the tactics of revolt are no mystery to any T.V. viewer. The tactics of agitation are even more widespread. I believe you can hire community organizers at the wage of dishwashers. If anything we are awash in expertise. What we lack is an agenda that would give new sense to the basic drive of class struggle, a vision of social life without work.

Our crucial need is the development of a project that would concretely answer the following questions:

--What is the elimination of work-time and work-space?
--What kind of society could be created on the basis of a dramatic reduction of work-time and work-space?
--What are the empirical possibilities, both technological and political, for the realization of such a society now?

To answer our need we are planning to hold a conference in the Spring of 1982 in the Boston area to discuss these questions and take some practical steps in making more public the debate, not about the importance of work which both the Right and Left seem obsessed with, but rather on the importance of the elimination of work. Anyone who would like to contribute to the shape and content of this get-together should contact us at our mailing address. We will announce further details about this conference in our next issue.

Finally, in preparation of the conference we invite any of our readers to enter a prize essay competition. Anyone who can answer the following question: Why do we continue to put up with work and exploitation? in an essay of 3000 words or less should enter the contest. The winner will receive $100 and the essay will be printed in the Fall issue of Midnight Notes.

Back
No More
To Our Vomit

CANARY IN A COOLING TOWER

being nailed to your perch
isn't what i call
living

The following interview was made in April 1981. The interviewee is a man from Zurich who has been involved in the Swiss anti-work movement for some time before it became "a focus of international attention." He might not be typical since this movement has been known for its suspicion of language --its demonstrations are usually banner-less-- while he is quite articulate . But he's been there. This interview is largely self-contained and discusses the Zurich events from the Spring of 1980 to April 1981. However, for a little background we quote an excerpt from an article on the Zurich movement in a French journal Gueute Hebdomadaire (address: 27 rue J.P. Timbaud, 75011 Paris, France) printed in November 1980:

"Swiss social life rests on a very strict labor code where all the possibilities of conflict are absorbed before they can develop. Strikes are very rare and in many sectors they are judged unconstitutional. Absenteeism is severely attacked. Switzerland is the country in Europe which has the longest work week. Only one category of workers (the typesetters) have gained the 40 hour work week, and that after a struggle lasting three or four years. Also professional restrictions are extremely severe. In the last few years leftist lawyers and teachers have been attacked, whose crime was that they had participated in seminars organized by the extreme left or even the C.P. Such a system requires a very strict social control. Switzerland, though a neutral country, is an active member of the European police community. Half the public telephone booths in Geneva, for example, are tapped."

MIDNIGHT NOTES: Did you have a feeling in the spring of 1980 as to what was about to come down or was it a big surprise to you?
HERR MULLER: It was not a surprise, there were already a lot of struggles going on around housing and against traffic.

The traffic demos, what were they about?
There is a highway crossing a neighborhood where old leftists and new autonomous people live; it is a commuter highway and it has an underpass; there was a lot of pollution coming from it. The street was barricaded and a whole "game" was invented by the future, to-be movement and by the police. There was the old slogan: "For Life Against Concrete, Pollution, Cars." People were saying, "We have a right to live in this area and we are going to do whatever it takes to get it."

So it was a demand for space.
Yes, space is one of the most expensive commodities in Switzerland.

Give some examples of rents.
In the place where I used to live, an old type place, we paid $200 for a four room apartment. Now for a two and a half room apartment we pay $600. Half the space and twice the rent.

Is this very common?
Yes. There has been an explosion of rents in Zurich this last year.

Why did you leave your old place?
The owner changed and we got thrown out. They're now rebuilding these houses. They chop up the large apartments, make smaller ones and charge double.

Sounds like Boston. What relation does this have with the struggle around the community center?
It's not a community center. It's called "Autonomous Youth Center". The relationship? I'd say it's an organizational one: the same people who pulled the struggle around traffic and housing were among the organizers of the first struggle around the center, the cultural struggle. Because the whole thing was about culture, having a space for our culture, which was mainly rock, punk rock. People wanted a place where they could play that kind of music and just hang out together.

You see, they have closed down all the bars and other places where we used to hang out, one after the other. First you don't have a place to live and then you have the same problem with public space. It's getting expensive as well, concert tickets are now $10 and more.

So everybody was saying we need a place where we can do things and do them cheaply.
Yes, and we can do it ourselves. We can play our own music and listen to our music without having to pay.

Was the Autonomous Youth Center already there?
No, the whole thing began in the spring of 1980 after this prologue had been played in traffic. There had been a referendum in the city about credit to rebuild the opera house. They got $40,000,000. Then there was a little demonstration to protest this in front of the opera house one Friday evening. 200 people, those who were into other kinds of music, showed up.

At this point, the authorities made a mistake, they sent the police in riot gear; the demonstrators felt provoked and started throwing rocks. The police responded. There were a lot of people around in the neighborhood, like Greenwich Village, so when something started developing a crowd gathered and it just escalated.

Suddenly you had two thousand people that same night and the "game" started: if you could not attack the police, you fled and while fleeing you smashed shop windows. You acted your response against the windows. The next people who came by saw that the windows were smashed and they could take things out and so the looting followed.

The next day it made the news, "RIOT AND LOOTING IN ZURICH". That had not happened in Zurich for five hundred years; clearly something new was going on in the city. People kept gathering in the same place and there were more and more people on Saturday and Sunday nights.

Who are these people?
What do you want to know? Their sociological description, how they get their money?

Everything.
It is a proletariat in the broad sense that they work for a wage; you don't have to worry about that. Old time Leninists should be satisfied. But what kind of proletariat is this? It's a mixed, socially diffused proletariat; they are not tied down to any job but they move from job to job. Sometimes they get into unemployment (which is hard to do in Switzerland), but most of these people have gone through this experience.

These are the kind of people who know all the possible ways of getting money, including money from the state. They are community people. It is easier to define them by how they reproduced themselves than by how they get their money. Some of them have their own business. Others work in printing shops and newspapers, but they are not stable jobs. A lot are apprentices, young workers who will never become foremen (small "bosses" over immigrant workers) as Swiss usually do. Then you have the second generation of Italian and Spanish workers. You have ages ranging from 14 to 45; you find everybody including a lot of people from the ideological industries. like TV, radio people, social workers, teachers... nurses.

We heard the movement had a good Red Cross team during the demos.
Yes, that made the right wingers freak out, they could not deal with doctors running around in T-shirts like "hippies". It's an over-qualified, unstable, diffused proletariat. At the same time you have people who in the 70's refused qualification, like the "punkies". They are all into drugs so you have the self-destructive crowd and the self-valuating crowd. Some of them have made themselves cheap, sabotaged their own career. And then you have all kinds of "minorities" like gays and lesbians.

Are there many women in the movement?
As many as men. But you had a new feeling towards women, much more like "buddies". You can do heavy construction work with women like building barricades. This "buddy" aspect was evident during the demonstrations, in the confrontations with the police. The excitement was not sexual in an erotic sense. Nobody spoke of love. That is out, love is definitely not a theme of the movement. Of course, this "buddy" relation does not resolve the "personal" problems between men and women.

What about the nude demos?
They were "sterile", not like a "love in". Nakedness did not have an erotic sense. Even the press does not see them as a kind of "fuck in", for they had nothing to do with sex. Rather they expressed the refusal of "militant", "violent" work. The first large nude demo came after a large day-time demo broke up and people went into a park for music and food until about ten or eleven at night. Then out of frustration they did it, they stripped naked. The police were completely surprised, for this subverted all the former models of militant behavior. It was a kind of damage against yourself, for nakedness in this kind of situation means, "We are not going to fight for what we want."

How about the gays?
They showed up once qua gay. There was one gay demo, Gay Pride Day, commemorating the Stonewall riot.

Tell us something about how the demos go.
Basically you have a rally (announced or not), march through the street and at a certain point you start...somebody (I never did) starts making a barricade, throwing things onto the street. You can always rely on somebody doing it and they could always rely on somebody joining them. The police has a theory about this. They say there are 300 guys who do it, 300 who cover them and 300 behind those who just stand around and watch what's going on. The police want to get all these three categories of people in jail. These are the three essential elements of their so-called "by-stander theory". In fact, those who make the barricades could do nothing if they were not covered by the movement. Everybody is a by-stander, but that's why the by-standers are there... to allow the barricades to be built. They're not real by-standers.

Is this going one everywhere in the city?
There are certain areas, especially the main street, Limmatquai, along the river, Limmat. It's a very popular neighborhood, because it's always full of people from the outskirts. As if you had a river going through the Village, you would have a lot of things going on around that river. You stop traffic, which was what the prologue was about. You take whatever you find because it's not a barricade you defend. It's not like the Commune, nothing serious, it's just to prevent the cars from moving.

Occasionally, the barricade was burnt to keep the fire between you and the police. Then the police intervenes. When they come, they disperse you, but then the whole routine of window smashing and looting starts again.

The geography of the city must have helped out, with the alleys and small streets.
Yes, at first it was very important, but later the police changed tactics. At first they came with 200 or 300 cops and made just one mass. They made something like a counter demonstration, they had one front line while you were much more into guerrilla movement. You could split up whereas they stuck together. But later on they split up too into little groups of 5-10 together and they were chasing you.

They were not afraid that they would get knocked back?
No, they were never seriously attacked. Occasionally there were some rocks thrown at them. Once they threw one into the river. But there was not direct physical assault on the cops. The ones that were attacked were the shops.

On that level it was a very disciplined and controlled crowd. It sounds like Poland where it seems they made a mass decision not to directly confront the police as in 1970.
You see in Switzerland you could always be more or less sure that the police would not kill you. That's not the case in Poland where they got massacred in 1970. So you cannot compare the two situations. You can play games with the Swiss cops. It was like a ballet and it would not have been possible without the police. They had to play their part.

But if they catch you they'd beat you up?
Yes, they are rough and they've become more and more rough. It's not that funny. A couple of people lost their eyes: rubber bullets. It's the only police in Europe that uses them. In West Germany they're still discussing it and for sure the German police is not renowned for its kindness. I think it has something to do with the lack of personnel in the Swiss police. They don't really have a riot police to do the dirty work. They have to stand at a distance and be mechanized. They would not have enough policemen for beating up demonstrators in a mass.

The demos at the street level are a weekly or bi-weekly affair. Then you have a more "actionist" level, like those little groups, who independently of a demo taking place, move around doing something on their own. Sometimes you'd read about it in the paper: "Several dozen windows smashed in the downtown area". This of course without any immediate connection with a demonstration. Maybe it's a reaction to the frustration after they closed down the youth center.

You also have attacks on construction firms that are connected with the housing problem. There have been fire-bombings of depots where machines and materials are kept. Fire is always being used. That's why the slogan of a film that just came out is "Zurich is Burning". This, the most secret level of the movement, causes millions of dollars of damage. They have no mandate, they do it on their own, you don't know who's doing it. But they leave leaflets on the place saying, "This is because you raised the rents."

So is there a connection between these types of struggles and the movement?
There is with the hardcore, hardliner type. Lots of people in the movement reject it, others like it. But it has not officially been disavowed by the movement. There has never been a decision that this is wrong. On the other side you have the Social Democrats who pose as our friends. But they move on the institutional level and just use the movement as their strength in the party power game. They tell the other parties, "We want our share because we represent the movement." That's like the Walesa game: trying to represent a dangerous force within the institutions. The Social Democrats have not been given a mandate by the movement, but unlike the hardliners, they have been disavowed.

Is this movement all about the Youth Center?
No. People didn't even know that there was such a building in the first place. There are two buildings in question actually. One is a former ITT factory, the "Red Factory", that has been recycled. It was empty and movement people wanted to struggle for that building but it was a little outside of town. The city was not ready to give it. Meanwhile, they found out by accident that there was a building very close to the main railroad station which is in the center of the city. They said we want that and the other one. Then the whole struggle concentrated on the building in the city center. It had been a Maintenance Department depot where they kept snow plows and the like. The city did not even expect that anybody would like it. If you look at it it's really nothing. A 19th century building, useless. They found out they wanted that building and there was a lot of struggle around it. The city gave them the building and they actually started using it very well.

When did they get it?
This was in June 1980. Right after the first riots. It was really quick because the city council thought that the whole thing would be over with this, that there would be just some alcoholics and drug addicts hanging out in that place suffocating any kind of activity. It almost happened but not quite. Their problem was that the center really started functioning, centralizing all kinds of other struggles around housing. It became a meeting point and that was very important. People got a taste of it. It's not just the problem of space, but empty space you can use in your way, unoccupied territory.

Was the center used to organize squatting?
Yes. Near the center there was one house squatted by alcoholics and drug addicts, as well as three or four others in other parts of the city. But new squattings were planned for the Fall. A lot of organization was going on around getting cheap housing. One of the major initiatives had to do with an old city housing project (called Rebhugel) built in 1919. It was two blocks long. One-fourth was still inhabited but the rest were empty apartments just waiting to be renovated.

You were involved in this squatting... how did it work?
We did not have any theory about whether we would get it or not, we just decided to move in. One morning; at 10 o'clock exactly, we were about 100 people and we moved in after using crowbars to open the doors. We had some furniture and other living stuffs. Just the basics, a bed and mattress. We moved in and it was really nice.

How about lights and water?
We had people who knew about it, within two or three hours everything was done. Usually it would take days to do it legally. Within four hours we felt at home and sae felt that nobody could ever throw us out. But after five hours, lots of police arrived, equipped with tear gas and everything.

When did they find out you moved in?
They knew from the start. There was a whole legal process of accusation and warrant that was done. It took five hours to mobilize the police. We fled, we did not defend it. We even had to leave the furniture. The problem was that we did not have any tactics no plan about what we would do if the police came. We were just telling the police that we were ready to move in, that we were going to do it, but we were not going to fight with them. The fight was the next day, on the territory we could choose in the city.

There was a demonstration on housing in the center of the city and it was one of the most violent. The point is not to accept the terrain where you cannot do it. It's like: we want those houses but we didn't have to defend those houses because we couldn't. But we could defend those houses in a place where the authorities were much more vulnerable.

How did you get along with the people who already lived in the project?
At first the people were really hostile, but in two hours they liked us. A guy who was in the same house where we were was furious, he started throwing our furniture out of the window. "Get out! Get out!" But by the afternoon we were already discussing how we could fix this and that. His wife had already found a lot of girl friends among the women. They had been very lonely but they only found out because we were there. They found out what they had missed, within three hours that problem was solved.

After the demo the next day, were you able to go back?
No, we could not. They put a stinking substance into all the apartments, you could not use them. They sabotaged the use of them.

What about the people that were living there?
They were pissed off. It stinks like fish. It was chemical warfare. You could not use those apartments, there was no point. It would have been just symbolical. Now, just recently, some of the squatters did get some other apartments. The city is starting to give some housing, some apartments which they refused in the beginning.

How does the movement get together, how does it make decisions? Are there parties, unions, any other type of organization?
Some are in parties and unions, but the whole organizational mechanics lies in the general assemblies. They meet on Wednesday or Thursday at the "People's House", an old social democratic conventional hall. There are between 500 and 2000 people, usually there is no schedule, just a lot of people talking, microphones, everybody saying what they're feeling, a lot of people attacking each other. Women attacking men, hardliners attacking "softies", some saying, "We've had enough of this window smashing, it doesn't pay" and the hard-liners saying, "You would not be here you softies if we hadn't started this way, for the soft line had been around for decades."

Decisions are always made by vote like "Next Saturday we're going to make that demonstration, to accept this kind of proposal." There are two or three rules which are always respected: there is never a delegation, never a committee in charge of the whole thing, there is never any kind of negotiation on the demands. The demands are: the unconditional re-opening of the Youth Center and the unconditional release and amnesty for all who are accused; then there is the release of certain kinds of prisoners, especially one prisoner named Walter Stum, who's very popular.

Who is he?
He was a kind of burglar, he declared himself an organizer for prison struggles... during the riots there was a prison strike. He's a symbolic figure for all kinds of common prisoners, not just political. His release is one of the demands. There is no negotiation on them. No compromise possible.

Is this because of the nature of the demands of because there is nobody to negotiate with?
No, there have been a lot of people negotiating in the name of the movement but they have always been fucked up later by the movement. They would negotiate something but later nobody would respect it. Some of the most clever said, "Yes, let them do it, and if they get the center back we just will not respect the conditions under which they got it back." We take whatever we can get. It's the same as how they treat the social democrats. If they are able to give us something we accept, we are not sectarians.

So there are no traditional parties in the movement?
No, there are individuals...you see in the first two or three general assemblies the Trotskyites and other political groups showed up explaining to the movement that they should unite with the factory workers and fight capital...there was only one big whistle and they never showed up again.

Because first of all there were factory workers in the movement and the last thing they would identify with would be guys like this. Political groups did not get any hold on the movement. They were doing a lot of things for the movement but the movement was never grateful. The movement just used them.

Political groups were used as hostages between the movement and the state, but that was because the movement had its own strength at different levels: the street level, the fire-bomb level and the cultural level. In between the individual and the movement however, there are informal crowds, the "areas", the "tribes" and what are sometimes called the "pies". They are designated by the street or neighborhood in which they live. A demo would start with these "pies", so there would be a "community" base to the movement.

What about the music, sex and drugs of the movement?
The whole thing can be done under the chapter, "How does this diffused (sometimes qualified, sometimes refusing qualification) proletariat reproduce itself? How do they live? How do they get a positive balance every evening?" This is culture. This is music how you get into time by rhythm. The whole cultural problem starts with the breakdown of the family. It's a feeling of loneliness; if you are really alone you have to invent your own life, your own reproduction, what you're doing. There is nobody to take care of you and if they take care of you, you can not use them. This was due to the "breakdown of the family".

In the 1960's lots of German and Swiss families split up and in the 70's even the families of the immigrants have begun to break up. And then you have whole spaces where you cannot get your reproduction because they are "occupied". You need new spaces to reproduce yourself, invent your own life. This was mainly music: punk rock and new wave; and clothing. People started refusing "regular" clothing, they got into "punk" clothes and not just punk but also "new elegance", the californized dandies. So you have two ways in which you deal with your reproduction, oscillating between creativity and self-destruction.

What kinds of self-destruction?
Punk is outspokenly into self-destruction and so are the junkies. Heroin was very important. There were a lot of deaths in Zurich, double or triple the old rate. It's horrible, suicidal. Heroin is not mobilizing in itself. But all these deaths scared a lot of people and it became a spur to action. Suicide was always at the limits of the situation. It was played out by a woman who burned herself up in the street. She was a junkie but when she came into the movement she got off junk. But during a demonstration she was beaten and jailed by the cops. When she got out she was really fucked up... and then a while later this self-immolation. It was not directly related to the movement but everyone took it "personally". As far as drugs are concerned, the movement itself is into hash and marijuana and the punkies, of course, are into alcohol.

You mentioned some people scarring themselves.
That's the whole punk culture. A culture of pain, a new culture of pain. Self-destructive but also aggressive. Like the smashing of windows becomes part of your reproduction. It was not a political action in the sense that you do it to get something. You live by doing this. It's a lifestyle. That's why it could last a year. If it had been a means people would have done it three or four times and if there was no result, or you got the center, that's it. Instead it did not stop with the winning of the center, there were still riots. That was one of the arguments of the city, "You see, it doesn't pay to be weak. They only understand force."

MN: How did the punks relate to the rest of the movement?
HM: You have different cultures coming together. Punk culture, the new elegance culture (the "chiceria" as they call it). But then there's the old '68 intellectual ugly guys who are still around. They're neglected but not because they want to be in pain but because they are body-unconscious. Then you have the hippie-country-side-"new peasant" type, long hair and soft clothes, woollen pullovers, earth shoes.

It's like a marriage between Bambi and De Sade.
Yes, you have a culture that goes from the Marquis De Sade to Bambi. You have some recycled types from the anti-nuclear movement and others too tricky to classify. An important element in the movement was the presence of many mentally or physically handicapped people. In fact, the whole movement started with a "Festival for the Handicapped". As everybody felt handicapped, everybody went there. The handicapped were just marginalized in that festival and they said, "For once we got something of our own and we are on the side!" It was a huge success because everybody felt they were handicapped.

In the demos the presence of many handicapped was crucial. People began to lose their fear and not just the fear of the police. Seeing cripples coming to the demos on wheelchairs made them realise that life keeps going on even if you lose an arm or an eye. That it was not true that you were finished if you were hurt and that gave us much more courage.

The theme is alienation pure and simple.
Yes, it's a movement that comes from alienation directly. Abstract, coming from heaven somehow. Everybody felt handicapped, and that's true, everybody is handicapped. The Left had never done that, saying, "You are all cripples, we are all cripples, you are the crazies." The idea of the noble proletariat had been destroyed. People felt that for the first time you could show what you were lacking, how ugly you were. It is a movement of ugliness. A movement of the ugly people...of vulnerability and suicide.

So this is a movement that makes cheese and does heroin...it's amazing that people coming from such different places can stick together.
All these people who during the 70's had been separated and kept quarrelling with each other have been unified by the police. They were attacked together and both in the same way. So they found out that there is another front, completely different. “The Concrete" as they say or "The Iceberg"— that's the city, money, capital. It's just another name for capital, "The Ice": solidified, coagulated work, dead work. It's a quite adequate Marxist terminology. They found out that both the death culture and the life culture are opposed to the "Ice Age" of capital. They found out that all the conflicts they had among themselves were much less important than what they opposed. Capital had never been forced to show itself, to show that it existed. Never had it become visible. The only way it could become visible was through the police. You could feel it.

So the police are the "Polar Bears"?
Yes. You could not be in Zurich finally and not feel that there was oppression, the state, capital. You were lost before; every-body was lonely and depressed, everybody felt handicapped. Then suddenly you felt that they were really there, that they existed, you could feel the attack, the ice, the coldness. That was the point of no return. Certainly the police would not kill you. But they would not let you live either. They would not give you the space where you could live. Yet they would not kill you, they would keep you alive, but frozen.
Not everyone in Switzerland is in the movement obviously, how do the "non-movement" types, the "ordinary people" relate to it?

Not so few people have been involved. On the whole there have been on the streets about 150,000 this year in different demos. There has been a lot of overlapping, so I would say there have been about 50,000 people involved out of a population of about 1,000,000 in the Zurich metropolitan area. So you always have a neighbor who has been there. In the average high school class there would be at least one student who was there. Everywhere, in all businesses, you would find somebody who was there. Nobody has been left untouched.

For example, during a demo on the Bahnhofstrasse (like Fifth Ave. in NY City) you would see the police coming, flee to the side streets and find a guy in a grey suit and tie with an attaché case. He would open the attaché case, take out a rock, throw it, close it and go on. You would find such people. Another time you would be hiding in the hallway of a house and could not see whether the police were coming, a black guy would pass (there are black businessmen in Zurich) and without looking at you would say, "They're behind the next corner." So there are many accomplices.

Now, you have little unemployment and high wages, granted there's not enough housing to go around but basically Switzerland is a social democratic paradise in the capitalist world. Why is everybody so unhappy?
The wage, how much you get doesn't change the situation. Marx was right when he said that the point is that you're alienated. Work remains a problem even if you are well paid. This is no relative problem...the problem of being alienated and having enough pay is as serious as dying from hunger in India. You have people who die, kill themselves, from this kind of situation, the heroin deaths. You cannot say these problems are not serious. If you have death, that's the most serious thing you can imagine anywhere.

So winning the right to a full plate is not enough?
Most people say, "It's a nice concentration camp." There's no unemployment in a concentration camp. That's how Switzerland is like. It's a problem to get on unemployment because they immediately find you a job. They force you to take a job. That's the other side. I had lots of friends who wanted to go on unemployment for a change, but they could not. They would get them a job.

Are you saying that in a case like Switzerland the real demand is not for more wages, but space, resources, time...
This space demand is, of course, an indirect wage demand; if you take the wage as what you get for your work. That could as well be in the form of space. If you want to, from a purely Marxist point of view, you can subsume these kinds of struggles under the wage struggle. This is true as we know, there's no such thing as a struggle outside of the wage struggle. The problem is that if you put it in that abstract way you don't understand anything that is going on. That doesn't tell you anything because it's always true. You can say the wage struggle goes from South Africa to Alaska...what does it mean? It means that all the rules of the game are still valid.

For example, there have been wage struggles in the sense that many parts of the more traditional working class like the rail road workers and the printing workers took advantage of the situation and demanded higher wages and they got them more or less.

How has the movement affected these other sectors?
For the first time in a while there is a frontline going through the whole society, and you can relate to that front. More and more, all social movements relate to this front, like the railroad workers making jokes about "Icebergs". Everywhere you find that this new language is taking over. The language is a threat, because people in any sector can say: "We use the language but we mean the facts. You can still deal with us in the old ways if you want, but if you don't, we now have found out there's a front we can go to."

Capital's problem is that it's not only Zurich, it's going on throughout Northern Europe. Like the German metalworkers being on strike, it's different. It becomes a threat. They say, "There has been a proof, a general proof that everything can get out of hand." That you can say of Poland also. Even in a communist country things can get out of hand.

Even in Switzerland.
Yes. If there was one country in which you thought nothing could get out of hand it was Switzerland. In Poland you might expect it because they had a long history of this kind of struggle, but Switzerland was completely unexpected. That's why it's worth talking about. It was a complete surprise.

Now it has expanded to Germany, the Netherlands, Scandinavia...
It has not expanded from Zurich, but Zurich gave a lot of courage to all those guys: "If they can do it in Zurich we can do much more here!" That's really the mood. "They are not going to teach us a lesson!" It is the same struggle in Berlin around housing and in Amsterdam where you had the police moving with tanks against the demonstrators. It was much rougher in Amsterdam. It is a wage struggle but it isn't immediately about money. It's based on the commodities. But what has been used is the language, it's European now: "Iceberg", "Anti-concrete", "For Life Against Concrete", there is no talking all the old political language. By refusing it you can bypass all kinds of anti-communist propaganda.

The bourgeois newspapers were deluded, they would say, "This is not political; it's a cultural movement so it's not dangerous." Only lately have they begun to say that this whole thing is being organized by an international network of terrorists, but they don't really believe it. It's only crazy guys like Strauss in Germany or some right-wing city councillors in Zurich who think that, because obviously it's not true. It's impossible.

Why is the situation so different in Southern Europe?
That's because the whole situation of reproduction is completely different. In Southern Europe you still have a family background. You have old, archaic back-up systems. If capital fucks up you can go back to "feudalism", not feudalism in the classical sense, but you have the family, the Mafia, the cousins in the countryside. You can be poor but you can survive. You can go back to a non-money economy. That's not possible in Northern Europe any more. Either you invent your own reproduction or you're completely lost.

There's no back-up system. You're alone. The feeling of loneliness is very important. Here you have the ice and there is you, the: Eskimo and the Ice with Icebears threatening you. That's why all this "Ice" stuff. You can't use that language in Italy, it's just too warm and not only in a geographical sense but in a human, family sense. Capital has not been very efficient in Southern Europe; the quality of life there is too high, even in poor countries. They have certain standards. In Northern Europe there is complete discipline, they can do whatever they want with you. Like Woody Allen, he can take and take and shit as much. He's completely elastic. He is the ideal of one whose needs can always be redefined. He's never at an end, he can always take more shit. Whereas an Italian or a Greek will take a certain quantity and then he cannot any more. He will explode.

The women have helped bring on the "destruction of the family" themselves?
Yes, there is female employment. Women wanted to get out of the house. My mother worked; I grew up with a key around my neck. These kids are now on the streets, more or less, for the women work more and more. That's what the right-wingers say all the time, of course; it really starts with the family. This housing struggle is also an attack on the family because it is not family housing that young people want but community housing. We want to invent new types of communal life-styles. It was done in the 60's but now there is a new wave going back to it.

Are there many mothers and children in the movement, is that a big issue?
Yes. There are many mothers and there are always children around. They are accepted as being part of the whole thing. Just buddies. Nine-year old punkies.

This is not a union movement nor a political movement as classically defined, how would you describe it?
It's a union founded on culture. You do not identify yourself by your job, you do not even organize yourself on you job. But you organize yourself around your reproduction because the job is just the place where the "fuel" comes from. Anyway, the job is also changing all the time so I am not a "worker", I'm a punk or a reggae guy or a "chicaria" guy or a junkie. There are lots of new identities you can find.

On that level you organize very efficiently because you recognize the members of the same organization by their clothing which you cannot do in a union. A metalworker is hard to identify off the job. At the same time, this kind of organization also allows complete anonymity. You can be anonymous and have an identity at the same time.

Can you talk about what you call "Mullering", the "dysinformation struggle", this conscious attempt to fuck up capital's lines of communication.
That's ideological sabotage by not accepting the language or the expected way of behaviour. The Muller business was very important. A man and a woman from the movement had been invited to be on TV to defend the point of view of the movement in a roundtable discussion. Instead of doing that they defended the point of view of the "silent majority", the right-winger, presumably the average Swiss.

(It is a fiction, though there are some like those old working class guys who went through the crisis of the 30's. Those are the only hardcore, right-wing Swiss state supporters. They are not "right wing" in an official sense, they can also be social democrats. It's not right wing as a particular ideology but just as totally for law-and-order and the state. They are the ones who defend law-and-order against the movement.)

There was a film done of one of these guys watching the Mullers and as they were saying that the state should put the movement in concentration camps, shoot them, put them to work, guys like him were saying "Yes! Yes!" When it turned out that they were movement people the indignation was very big. That happened several times on TV. TV got fucked up. On that show a hardcore social democratic woman usually for law-and-order had to defend the point of view of the movement against the Mullering. This Mullering is a constant element of the whole movement.

Also on the language level. For example, you have demonstrations of 10,000 people shouting "WORK! WORK! WORK!" to the bystanders. But then you have this Czechoslovakian reporter of Rude Pravo (the Party paper) who wrote an article on the Zurich riots saying that there was a demonstration of 10,000 unemployed people demanding work! It was dysinformation beyond the Iron Curtain. They could not tell their people that there were actually 10,000 people shouting against work in the West, because the Czechoslovakians want to get to the West. They want to be able to "really" work and get some money. The whole myth of the West would have been destroyed in their eyes.

Another form of dysinformation is making sprayed messages on the wall; for example, the Marlboro slogan "Freedom and Adventure" was sprayed all over the city, "Marlboro: Freedom and Adventure". Everybody understood what it meant: we want freedom and adventure against the police, against the state, against the work. Whenever you saw a real Marlboro advertisement you'd remember...so you could use official advertising by copying it. It's an old joke, like Andy Warhol's soup cans. You use official slogans to get your message around.

So people took to re-doing street signs, renaming streets, putting small stickers all over the city --stamp size-- now the streets are full of signs. Of course, you have this circled A which stands for "autonomy" or "anarchy". It used to be "anarchy" but now most people understand it as standing for "Autonomous Youth Center".

What about the critique that you people are anarchistic, not really organized to deal with the state, not ready to control production, etc.
Actually we have always been very efficient in terms of organization, but the best thing organization can produce is surprise. That's why you organize, to be in a place before the others are there. Surprise was one of our strengths all the time. So you cannot say that there was no organization: the sense of surprise and getting people at the right moment to surprise the others.

The Leninist conception of the movement is that it is a river that can be turned here and there by the smart organizers and eventually be dammed up to run a power plant and generate work...
Yes...but here the movement is a lifestyle. It is already what is after the movement. Whatever it can invent is the horizon.

What you're saying is that a major motive force behind this movement is that right now unless you do something like this in Switzerland you would go nuts...unless you have people going out opening up some space you'd have a few million people berserk. But can it go on...can the state and capital tolerate it?

I'm quite sure it will go on because there are a lot of untapped resources, there are a lot of people who are ready to get involved but have not yet found their way. There's a lot of sympathy around this movement. People are attracted by this kind of culture: language and literature, theater and music grew this whole year. There's a lot of temptation around this movement. The only thing that capital can do to deal with this is to try to institutionalize it...open all this space, like have a Fool's Day every week or a Carnival every two months.

There already have been things like that. Carnival always existed in Zurich--there was a period of three or four days in the year where you could do whatever you wanted, you had the streets. You could mask yourself, you could act, you were anonymous, you were not responsible for what you were doing. Capital could think about institutionalizing it, saying, "Let's give them something like in Poland." This is the line in Berlin, the German government feels very much this way. "Let's give them 200 or 300 houses. It's only one-tenth of the population that is into this life style, we can probably live with it."

In Zurich they would say we cannot live with 10% of that, because our proletariat, much more than in West Berlin, is fragile. When the Swiss start freaking out they become useless. Where manufacturing is still central you can always use crazy workers doing shit work, it doesn't matter how crazy you are when you dig a hole. But you cannot really use crazy accountants and crazy computer programmers because they are going to fuck up millions of dollars in one "breakdown". So Swiss capital cannot say that craziness can be institutionalized and you can live with it. It would always be a temptation for this kind of person, that's way capital needs some ideological stability, some major way of functioning. That is why all this dysinformation tactics is so important. It is like a thought poison...the whole movement is disintegrating coherent behavior. Irrationalism is used as a weapon against capital.

So "dysinformation" is a way of spreading the movement?
That's one of the most important, most contagious things...the language. Because the work of most people in Zurich is language, mostly figures. If you fuck up language you fuck up all work processes. If it continued like this within a few years capital would collapse. "Dysinformation" is very disintegrating, very dangerous. They could only shut down the whole place. Capital would have to withdraw from Zurich.

In "No Future Notes", Midnight Notes #2, we found that alternativism can be easily integrated into the system.
Yes, I'm familiar with your argument but it only works if you can make a selection within the "alternativist area". Capital in Switzerland was not able to divide between pure alternativists and the "destructive" people. They could not make the distinction between alternativists and pure anti-capitalists. This whole scheme did not work, though they tried to separate between the "cheese people" and the "window smashing people".

There was a long article in a Swiss newspaper about young people in the Alps who made cheese. All the "moral majority" types were saying: "Those guys in the streets should take the example of the good, young people who are making cheese and upholding the Swiss traditions in the Alps. For one-fifth of the Swiss Alps are run by alternativists. It is one of the most traditional parts of Swiss culture.

And the "cheese people" wrote back a letter saying, "You old asshole, there's complete solidarity between us and those who smash windows in Zurich. We would do the same thing in the city. What else can you do but destroy it and what else can you do on the Alps but make cheese?"

The "Moral Majority" was completely destroyed. Actually I met a friend of mine who came down from the Alps for a holiday to go to a demo. There was an even more dramatic incident. Some people who were arrested by the police had to be freed because they had to take care of their cows. They said, "You cannot keep up us be-cause the cows cannot wait for the trial. You cannot keep us in jail, we have to go make Swiss cheese!"

The mixture of alternativism and this kind of "destructive" approach is still explosive. It becomes harmless only if you can put the alternativists exclusively to work and make a clear cut distinction between them and the rest: A lot of people in Zurich now say the situation is like that before the bourgeois revolution. The bourgeoisie already had the means of production in their hands but not the state, the nobility was still in charge. So, the alter-nativists are saying that they are getting their economic basis together at a low level. They say: "We can depend on ourselves, we can live without capital." That's one of their strengths. The alternativists which during the 70's looked like they were integrated turn out to be one of the strengths of the movement because they don't have to be afraid of "capital withdrawing" and being thrown back to a no-man's-land. If capital withdraws, everyone rejoices. A lot of people now say that's exactly what they want.

But alternativism seems to be a return to labor intensive work...
That's not true. This new type of agriculture is not going back, it is very refined. Reproduction is always in the foreground. It's probably more efficient to use a lower technological level but stay in better mental health. It's more expensive to mend people than to mend machines.

But do we have to choose between going crazy and scratching the dirt?
No. The highest quality of life is not dependent anymore upon the level of goods produced by capital. If you have friends around that have studied this and that, having these people is more valuable than getting one more TV. Capitalism has nothing to offer. Labor power is now so expensive, we are so expensive somehow that using ourselves is a higher luxury than using a machine. That's why it is a struggle around space and time.

But time is not as central now because it has been won a little bit with the spreading of part-time work which began to take root some years before this thing started. The cultural movement started a year or two before with music, "Stilleto" and other underground journals. Then you needed the space.

But there is a high technological level in the movement. The police band was continually tapped on the radio. You'd go to a demonstration in the afternoon and then you'd go home and have a good dinner. Whenever the police would say, "OK, now we're going in", we'd join the demonstration. You'd use all forms of media.
Like there would be groups that would jam the sound of the TV announcer and put in a different sound track; you had the regular picture but there was another voice. There are five or six groups in Zurich doing this, as well as "pirate" radio stations: Radio Banana, Radio Wildcat, Radio Iceberg, but they can only broadcast for 15 minutes at a time because the police would find their location, so they go from one transmitter to another.

What about your slogans?
At first they were metaphorical like "Free Greenland" but now it is more and more jokes like "Legalize strawberry ice cream." It's propaganda, it's dysinformation.

It's not clear why this thing should end.
True, people are really relaxed. There are lots of people saying, "Let's end it," but those are the same who show up in the next demonstration. It has become like a drug.

Is there a possibility that the movement can be fragmented?
Fragmentation will not necessarily weaken the movement. In fact, it started fragmented. For example, when the women decided to have meetings of their own it was never a sign of weakness. The movement became stronger out of it.

What happened?
One day the women said, "We cannot stand this kind of male, macho talk." There's a certain part of the movement that are Red Army Faction supporters, ideologically not really. It's the old Leninist behavior, the small strategists, they are never very efficient, but they create a macho-type of atmosphere. Nobody takes them seriously, but at a certain moment the women said they could not stand them any more. They met once or twice alone. But the women's movement was always there. They put out their own newspaper, it was called WOMEN'S FASHIONS, (as if it was a NY TIMES fashion magazine) but it was completely punkie.

Could the Swiss government follow what seems to be the "new soft line" in Germany?
Well, it's mostly in West Berlin where they are trying to be more flexible and accept that there is a "new type" around. They have become "pluralists". After all there are Bavarians, Blacks, Chinese, so there will be alternativists. They will be sorted out somehow. They figure that this is not against the system, just a new product of the system, a new way of life with advantages and disadvantages. The only city in which they can do it is West Berlin because it is an isolated, "special case". West Berlin is the welfare city anyway. They would say, "They're just crazy people." But the movement is still growing like a cancer and they try to circle it--not to cut it out but to stabilize it. They say, "We are going to live with cancer but make it stable, we may have lung cancer but we don't want heart cancer and brain cancer as well."

I talk about "cancer" because if there is a physiological model for the growth of this movement this is what it looks like. The Leninist metaphor of political methodology is the heart attack, a sudden collapse -- the whole attention is on the heart and you can neglect the other organs. But nowadays that model does not work any more because capital has many hearts and many brains.

In the 60's U.S. capital had hegemony, that's not true any more. Today capital is core decentralized. Europe can get fucked up and the U.S. can go on. (Poland poses the same problem for the communist countries.) So you must have another type of disease like cancer: there is not one organ but a cancer for each organ.

So they don't seem to know what to do.
Yes, that's why they're always saying, "You can get whatever you want, but just talk to us with responsible delegations, And be like us. The you will have it." That’s the point of the whole thing, for that's what the work process is all about, being responsible. It's not our demands that are impossible but the way we've made them.

What about the crisis?
In the last few years Northern Europe has overcome the "crisis" while the Southern part has not. Northern Europe got rid of inflation and had a new boom. In 1979-80 the pressure on lots of people was released.

Unemployment eased up a little bit, or you had learnt to cope with it. It's like they put the patient under a heavy dose of chemotherapy and they thought they cured the problem, but the minute they stopped it came back. Not only that but many people are immune now. "What," they say, "you're threatening us with a crisis? But we've gone through the crisis and we know what that is." It's true, young people were badly hit in 1975, many were ruined. It was a shock. But things have eased up and now it would be difficult for the government to play the same game again.

Note: As of May 1981 the movement won back the Autonomous Youth Center and Walter Stum escaped from prison.

Published in 'Midnight Notes', Vol. II, #2, July 1981, MA, USA
Original article first published by the Yulanda Ward Memorial Fund, Washington, 1981(?).

========

Spatial Deconcentration in D.C.
[Introduction By Midnight Notes]

We begin with a murder - that of Yulanda Ward in Washington, D.C. at 2 A.M., November 2, 1980. She was shot to death in what now appears as an assassination dis­guised as a street robbery. She was not robbed but her head was pushed over the edge of a car and shot; her three companions were robbed but not otherwise harmed. The weapon of murder appears to have been a .357 Magnum, not exactly a street-crime weapon. According to the Yulanda Ward Memorial Fund and other groups, her murder has been followed by either thorough police incompetence or a systematic cover-up and non-investigation. Moreover, the police have attempted to stop the independent investigation of her murder, even though "grapevine" inquiries report that she was murdered by "out of town" hired killers.

Why be concerned with this one murder? Who was Yulanda Ward? She was a 22 year old black community activist involved with the Washington, D.C. Rape Crisis Center, the Black United Front and other community groups, most notably the Citywide Housing Coalition. It is this last activity that could have led to her death, for she was a key activist in uncovering a U.S. government plan labelled "spatial deconcentration."

We reprint the following article on spatial deconcentration for two reasons. First, its information is valuable while its analysis begins to uncover many important political points about the organization of space under capitalism. Second, if Yulanda Ward was assassinated, we wish to alert others about it and urge them to assist the Yulanda Ward Memorial Fund in investigating the reasons for and perpetraters of the murder. In this way we hope that our increased vigilance will help stop any violent state repression of the type suspected in this case.

This article focusses on Washington, D.C. but the spatial deconcentration program is nationwide. The precise patterns and plans may vary from place to place, the essential operation is constant: to remove the treat posed to concentrated capital by concentrated masses of urban poor.

Yulanda Ward was murdered in D.C. In other cities local organizers for the Grassroots Unity Conference, of which Yulanda was a member and which has been combatting spatial deconcentration, have been attacked physically and verbally - ­burglaries, false arrests, threatening phone calls, verbal attacks by government officials. Nonetheless, and necessarily, the struggle continues.

* * * *

SPATIAL DECONCENTRATION
by
The Yulanda Ward Memorial Fund

Housing activists in Washington have long battled with indifferent city officials, in­dividual and organized, and the Metropolitan Washington Board of Trade as we sought to halt the displacement of masses of Blacks and other poor or working class minorities from the inner cities to the suburbs. Since 1972 campaigns have centered around rent con­trol, condominium and hotel conversions, land speculators, and government bureaucracy. We clearly understood the process of gentrifica­tion (replacing poor inner city residents with middle and upper class "gentry"), and perceived the underlying economic basis on which the process rested with land speculators vigorously exploiting inner city neighborhoods. The displacement of Blacks and other minorities from the inner city was thought to be a product of the capitalist housing market, which provides housing only for those who can afford it. It was not until 1979 that we dis­covered and began to research a Federal gov­ernment program called "spatial deconcentra­tion", the hidden agenda behind the pheno­menon of displacement. We discovered that displacement had an economic base to be sure, but more importantly, it was a means of social control--a means to break up large concentra­tions of Blacks and other inner city minor­ities from their communities. We have witnessed the forced evacuation of more than 50,000 poor inner city residents from the city each year and their subsequent replacement by an affluent class. We understood the role of thegovernment and its officials as it aided this process by creating laws that benefitted land­lords and speculators while impoverishing tenants, but it wasn't until Department of Housing and Urban Development (HUD) documents began to surface using the words "housing mobility" and "fair housing" that we began to understand the magnitude of the masterplan to rid the city of its inner city poor and working classes. To fully understand this program we had to examine its history, the atmosphere out of which it developed, and its objectives. After this, we had concrete answers for why 50,000 poor people a year are being driven into Prince Georges, Mont­gomery, Prince William, and other suburban jurisdictions increasingly further away from the inner city, while central city neighbor­hoods are allowed to decay until speculators and middle class whites move in to take them over.

The riots that rocked American cities in the 1960's provoked lengthy govermental studies to investigate the riots and to make recom­mendations on what could be done to prevent civil disturbances by oppressed minorities. President Lyndon Johnson appointed a special commission, the National Advisory Committee on Civil Disorders (Kerner Commission) in 1968, composed of police and army specialists, FBI and CIA agents, and civilian consultants who worked at "thinktank" institutions like the Brookings Institute, the Rand Corporation, and the Urban Institute. The commissions, clearly connected with the Pentagon, the State Department, the CIA and the FBI, felt that large concentrations of Blacks in the inner cities represented a threat to the security of the United States and had to be removed from the cities immediately. Thus, the Kerner Commission's recommendation was that low income housing projects and the Blacks that lived in them, should be relocated from inner city neighborhoods to sites outside the central city. This would break up the concentrations of Blacks within the central city and thus disrupt their potential to erupt into violence in response to their economic conditions. The commission recommended that Blacks be systematically placed in outlying suburban counties and dispersed, so that the counties themselves remained white dominated, but the Blacks would be isolated and broken up, neutralizing their violent potential. The death this same year of Martin Luther King and the subsequent riots hastened the govern­ment's determination to control Black people in the innter city. The Federal government acted on the Commission's recommendations and began, in 1969, a program called "spatial deconcentration" which to date, has received a Federal investment of over 5 billion dollars.

The enactment of the program required the coodination and cooperation of many government officials and capitalists, and due to the large sums of money being offered by the government, received widespread development and support. Metropolitan areas in America have witnessed how banks and insurance companies have red­lined central city neighborhoods while real estate speculators have milked what profits they could from these communities, further hastening the deterioration as thousands of housing units were demolished, abandoned, or taken off the market for any number of reasons. As the artificially created energy crisis worsened, the inner city became an attractive option to the middle class that fled to the suburbs in the 50's and 60's. Redevelopers and banks began redevelopment or "urban renewal" projects which have caused the displacement of hundreds of thousands of inner city residents of Washington and other urban cities over the past ten years. Due to a housing shortage as artificially created as the energy crisis)the victims of urban renewal are forced to relocate in the suburbs, thereby eliminating their political presence within the central city.

The workings of the spatial deconcentration program are simple. First, the Blacks have to be driven out of a neighborhood and placed in suburban jurisdictions that are forced to take them, or co-opted with bribes of large Federal grants. In Washington D.C., in order to drive people out of a particular inner city neighborhood, the Federal government, along with the D.C. City Council and the Mayor, eliminated the housing in neighborhoods by giving landlords incentives to abandon their buildings, or remove rental units from the market by specially designed rent control and conversion laws. We witness this practice in action by the continuous loopholes found in all of our rent control legislation that allow landlords to abandon their buildings, convert them to condominiums, or generally remove them from the market. Second, the gov­ernment closes down all of the public housing it has sponsored since the 1930's, thus forcing the displacement of the poor people living in them. For low or fixed income homeowners in the community, property taxes are escalated and housing services are de­creased, thus also impoverishing this group of people. Once the housing is eliminated, then other services that support the com­munity are cut back - the public transportation is rerouted or a subway is built that totally bypasses the community. Available schools for the children are closed down in the name of budget cuts; hospitals are relocated to 'improve health delivery systems'; jobs are taken away as businesses are offered inducements to relocate in other areas. The entire community is de­stabilized to force the people of that com­munity to want to move as their lifestyle deteriorates. Yet, poor people can't just pick up and move just because a neighborhood has gone down. Moving takes money, and this is where the government plays its most visible role.

In 1974 Congress enacted the Housing and Community Development Act, which revamped the Revenue Sharing and Urban Renewal programs. One section of the Act specifies that one of its main purposes is "spatial deconcentration" of impacted neighborhoods in the inner cities. The next year, the Federal subsidy program, Section 8, was enacted by Congress. The creator of the Section 8 program was a civilian member of the Kerner Commission called Anthony Downs who also developed the entire theory of spatial deconcentration for social control in his 1973 book entitled Opening Up the Suburbs. Section 8 was specifically aimed at the poorest of the poor and was a rent subsidy program that allows tenants to pay a maximum of 25% of their monthly income for rent with the government picking up the tab for the rest. Of course, like most subsidies, the real estate interests are guaranteed profits while the tenants have to wait on long waiting lists to register for the privilege of guaranteeing these profits for landlords.

So when poor people are forced into a position of having to move, they are granted Section 8 certificates which appear to ease the burden of not having a place to stay. However, the catch to the Section 8 program is that by using it, you no longer have a choice in where you can live. The new "housing mobility" created through Federal subsidies actually eliminated freedom of housing choice because at the same time HUD is giving Section 8 certificates to the suburbs, they claim there is not enough money available to keep people in D.C. They will give Section 8 certificates to families in D.C. but allow them to use them only in specifically selected suburban counties, not allowing the people to stay in D.C. to be close to the jobs, the Metro, the culture or the human services. This forces them out to the suburbs where there is no way to join together to struggle. Of course, the people become even more impoverished as welfare assistance programs, like AFDC, provide even less income than allotted in D.C. This entire process paves the way for the upper classes to replace poor people in inner city communities, under the guise of increasing the tax base of the city to provide more services to the poor residents of the city. The whole program of physically moving the poor and working class population out of D.C. which is actually spatial deconcentration is disguised as a "Fair Housing Program" called Areawide Housing Opportunities Program (AHOP). Simply put, you disperse the concentrations of Black and poor people in D.C. where they could erupt into a dangerous force to chal­lenge the ruling class of the city and form a political base to threaten indifferent and sold-out officials. The program creates small pockets of poor people, isolated in the sub­urbs, available to work when the economy needs them, but separated and alienated, like the South African Blacks who are forced to live in Bantustans that surround rich white settler cities.

The spatial deconcentration program has played a major role in the transformation of Washington, D.C. from a riot-torn, abandoned inner city to a fast growing executives' para­dise. Since Washington's primary industry has always been the Federal government, now more so than ever, a large executive class is being drawn into Washington by attractive real estate, the energy crisis, and the cooperation of Federal and city officials. Meanwhile, unemployment for the poor and working class escalates; the few of them who receive train­ing and jobs are limited to clerical or blue collar jobs with little or no upward mobility. Fewer and fewer jobs are available to the poor in the inner city, and to counter the effects of the program, the city government must create job programs (designed to fail) in order to pacify the remaining population. In addition, we have a city which is experien­cing record-breaking commercial construction (office buildings, the Civic Center, etc.) yet has a critical shortage in that basic human necessity, shelter. This condition was created by the fact that Washington was one of the original cities targeted for imple­menting the spatial deconcentration program in 1969. The program has been operating here for eleven years and is the concrete basis for the advanced stage of displacement we are experiencing.

The implementation of the spatial deconcentration program for the Washington area (AHOP) required the authority and financing of the Federal government, the participation of private industry, and the cooperation of local governing bodies. The application of the program to Washington was undertaken by the Washington Council of Governments (WashCog) which is the inter­jurisdictional body for the metropolitan area, composed of elected officials from Washington, Virginia and Maryland and, again, consultants from thinktanks like the Brookings Institute and the Urban Institute. WashCog began administration of the program by enlisting the support of the District officials to create the inner city conditions that would force people to move. These officials ensured that neigh­borhoods that were already devastated by the riots were left to decay and support services were cut. Next, WashCog had to per­suade suburban officials to accept the flow of Blacks who would be forced into their communi­ties. Most of the persuasion was accomplished through Federal bribes in the form of Community Development monies. The impetus for the persuasion come with the Fair Housing Laws passed by Congress. They ensured that under the mask of "integration" white suburban neighborhoods would have to accept poor Blacks from the inner city. Suburban com­munities were also granted other bonuses as they received more public transportation (the Metro), increased social services (from the Federal payments) and were assured that there would always be white dominance in the suburbs since the Blacks would be dispersed over large areas. Prince Georges' county was the first area country to buy into the program. We now see the county government moving to halt the flood of Blacks into the county, fearing Black dominance.

The next phase of the program requires the persuading of the poor people in the inner city that life is better in the suburbs. The Section 8 certificates now come into play, as housing counselors, usually springing from government-sponsored community groups, urge people to relocate wherever their Section 8 certificate placed them, which is always in the suburbs. Apparent community groups, like Metropolitan Washington Planning and Housing Association, support the object­ives of the program by assisting tenants in obtaining Section 8 certificates, and omitting to warn them of their loss off housing choice. In fact, MWPHA sponsored a HUD workshop entitled "Increasing Housing Opportunities in the Suburbs" in May 1980. The hidden punch line to the workshop was that to increase housing opportunities in the suburbs, you must first decrease them in the city, which is the essence of spatial decon­centration. The government has made increasing­ly larger grants available to train community housing organizers, so that they may learn to properly administer Section 8 programs. Many of the grassroots housing groups in Washington are dependent on Section 8 contracts for their survival, and will refuse to recognize and discontinue the role they play in the program.

The monetary benefittors of the spatial deconcentration program are the real estate interests. Land values in the inner city sky­rocketed, while suburban developers made tremendous profits from developing the com­munities which will house the Blacks being driven out. Owners of buildings who have Section 8 tenants are guaranteed profits that will be paid by the Federal government, and usually can obtain loans for renovation from the government at interest rates 5-8% lower than the regular market. For example, a large, sprawling apartment complex in Silver Spring, Montgomery County, Maryland recently accepted a large number of Section 8 tenants from Washington D.C. In return, the owners of the property were granted large loans to renovate the property. The owners only have to allow Section 8 tenants to stay in the building for five years. After that, they can convert to condominium, luxury apartments, or whatever they want, because they've tripled the value of the property with the renovations paid for by the government How­ever, after the five years are up, the poor tenants who moved into the building will have to move again. They will not ultimately benefit from the renovations, and furthermore, will be forced even further away from the inner city.

An investigation is proceeding into Yulanda Ward's death. Assistance, inquiries and contributions to the investigation should be addressed to:
The Yulanda Ward Memorial Fund
P.O. Box 21005
Washington, D.C. 20009
[Address obsolete]

I. Planning

Spatial Deconcentration reveals the method capital increasingly relies on to overcome,' the "crisis of social democracy" in the U.S.: planning through the market. One of the age-old secrets of capitalist magic is the knowledge that in any relatively diffuse market of competing strangers a few billion dollars can direct the market "forces" to attain planned ends without the institution of an overt monopoly.

This trick is the essence of all stock manipulations, the control of large corporations by minority stockholders etc. Equal and randomly opposing forces cancel each other out while a marginal but relatively more organized force can ultimately determine the situation.

The rapidly changing housing patterns in dozens of U.S. cities reveals the effectiveness of this type of state planning. In the last decade the production and reproduction space of this country has been completely transformed with almost no open, concrete governmental action: no highways dividing ghettos from the rest of town, no housing projects, no bulldozers to sit down in front of. This method of planning through the market is not so "precise" as the detailed state plan of the U.S.S.R. but it has the asset of appearing not to be a plan at all. Thus the state, has the advantage of not offering itself as a target of resistance in an area where its police powers are vulnerable: where people live.

Surely capital does not have "it all planned" in some conspiratorial and fool-proof pattern. Those are the dreams of total defeat. On the contrary, capitalist planning has many defects:

1) plans presume control of the future but the class struggle is not pre-determinable;
2) planners may have conflicting interests and may try to impose contradictory plans;
3) temporal pressure may cause the plans to be technically inadequate;
4) "exogenous" natural events may disrupt plans.

But the primary and essential failure of planning is the one remaining "anarchy of production": the unplanned desires of working class struggle.

Class struggle, however, is not only the principal disruption of capitalist planning, it is its ultimate cause as well. Planning is needed as capital attempts to continually reorganize the production/reproduction process in ever more "roundabout" spatial and temporal arrangements to escape and incorporate working class resistance to work. The future will not be like the past --this capital knows-- and so the future must be controlled because the present has an essential element of indeterminacy. Thus, the need to plan inner city housing patterns escalated as urban blacks rejected the existing social and geographical arrangement by literally burning it down and threatening to burn much more --capital's "downtown".

We have, in previous issues of Midnight Notes, discussed capital's creation and use of time. The capitalist arrangement of space is also crucially important. Capital, especially through its ability to monetarize itself, can now move at light speed to a more "hospitable" climate; but it is always interested in the minutiae of work-life patterns in any environment it decides to land on to maximize the productivity of spatial relations.
The working class, on the other side, is continually attempting to subvert the capitalist planning of spatial relations and creating anti-work spaces (sometimes even in the midst of the factory). Such are the conflicting tendencies of the space war continually erupting in capitalist society.

II. Space

The differing types of state planning of U.S. and European capital have roots in their radically different relations to space. U.S. capital has internal room to move, European capital does not. This simple fact has deep consequences. The ability to expropriate huge areas at relatively little "cost" made it possible to maintain a relatively "anarchic" planning of production. Indeed, it was essential that capital be able to use this space in order to escape class confrontation.

On the other side, the very "emptiness" of North American space, due to the lack of pre-capitalist structures that could easily be turned into fixed capital, required an almost obsessional study and planning of social relations, reproduction and other aspects of the psychological organization of human behavior.

"The Land Question" has always been at the center of the class struggle in the U.S. (as the American Indian and parts of the black movement have reminded us recently). For land is not only the repository of potential wealth but it allows for motion, it makes it possible for capital to elaborate a strategy of advance, flanking and retreat. In England, France, Germany and other, northern European countries the tendency of the working class in the last century has been toward a fixity in space.

With the exception of Hitler's dream of "spacifying" Europe, the class "deal" which helps ensure for capital a more stable workforce demands in return a less mobile capital. As a result, the institution of social democracy has an articulation and weight it never has had in the U.S.

In Washington, D.C. and other U.S. cities, the blacks since the great southern land expropriations of the 30's and 40's, have held the inner city terrain as "its own" (not in the sense of "ownership" but in the sense of "occupation"). The population density was high and the material wealth in the space was low, nonetheless, this space provided terrain for organization of power--bars, corners, churches, stoops, lots, streets, kitchens. A common politics and struggle could emerge out of this commonality of terrain. At first, this massification in a specific space was clearly functional to the place blacks were to occupy in the division of labor in the post-WW II economy, but then this concentration reached critical levels and became dangerous. As the black struggle turned from demonstrations to riots to armed struggle in a space adjacent to high concentrations of capital something had to give, "spatial deconcentration" was clearly called for.

The Zurich struggle is the reverse. Here a new interest, a new cultural/reproductive sector developed but has had no space for itself. For the struggle in Zurich is not a "housing struggle" at all but a struggle for a space empty of capital. The problem is not an absolute lack of housing but the lack (or better, the refusal to allow) a type of housing that could generate an anti-work space. The power of this movement and its threat arises from the location of its desired anti-work space: at the center of the monetary center of world capital, not in the Alps but near the computer nodes and telephone systems that form the intricate circuits so essential to the light speed of capitalist circulation. Though there is no gold in the streets of Zurich, it lies buried in tunnels a few feet beneath the rioters.

U.S. capital was faced in the 1960's with a similar problematic that Swiss capital must confront now. Not only with respect to the black ghetto adjacent to the Federal governmental center, but with respect to the white youth "demonstration culture" whose tactics were quite similar to the contemporary Swiss "icebreakers". Capital, thus, had to destroy both the black struggle and the "counter-cultural" anti-war rebellion.

Washington, D.C. was the perfect city to plan this campaign because it was born as a city to thwart revolution. The wide boulevards of the downtown area were designed to prevent and crush a proletarian revolt in the early nineteenth century Napoleonic city planning style. It was a huge construction of "defensible space" built always with the idea of cavalry maneuvers. As the "home" of the state it demands meticulous planning and police "housework" particularly in any period of intense struggle. The whole place is bugged and crawling with agents from every repressive department of the government. (This was graphically revealed to the movement during the Chicago 8 trial in 1969. Far more evidence came from wiretaps in D.C. than from anywhere else even though D.C. was not the "home base" of any of the defendants and the "scene of the crime" was 1000 miles away!)

After the M.L. King riots in 1968 the state deliberately let the ghetto stay burnt down at some cost to its international "image". This was the first step in its slowly evolving "deconcentration" policy towards the blacks.
During that period mass demonstrations of largely white youth against the Vietnam war continually filled the city. For example, there were mass "trashings" in November of"69 and. huge demonstrations after the massacres at Kent State and Jackson State. But what really disturbed the government were the Mayday demonstrations of 1971. They were organized with the express purpose of paralyzing and "shutting the city down" by blocking commuter traffic on the highways going into the city. These demos hit a nerve and the veil of "civil liberties" tore. The state responded with literal concentration camps where thousands of demonstrators were kept "illegally". This was also the year of Attica and the violent liquidation of many black militants.

This physical repression paved the way for the "oil crisis" and the "politics of scarcity". In D.C. a housing "shortage" developed that appeared to give objective necessity to the increase of rents. The "free market" began to displace the remnants of the youth movement most easily, for after all they were more mobile than blacks. Some "heads" straightened up and became entrepreneurs with shops and condo developments but most simply moved on or altered their life style (from "communal" to "family" to "single"). The blacks and their struggle remained.

Ironically, capital echoed the black struggle to "escape the ghetto" but in its own key: "Go, but go when and where we say." Even the tactic of arson, so potently used in the black urban riots was turned against them by real estate operators who used fire to drive black tenants and squatters from the now "valuable property". In response, but also continuous with the previous struggles for spatial autonomy, many blacks are now defending the "ghetto". For a ghetto can be a source of strength if it is not a place that keeps you in but one that keeps your enemy out.

III. Race space: high & low

The displacement and spatial deconcentration of blacks is being accomplished through the money form. As Mayor Koch of N.Y.C. says, "Everyone should live where they can afford to live." But what determines affordability? Surely there exists a hierarchy of wages, and inasmuch as blacks and other "minorities" (immigrant or native) are unable to assume the full range of positions in this hierarchy but are forced overwhelmingly to occupy the bottom of the wage ladder, then they have a qualitatively different relationship to this hierarchy. This wage hierarchy gets mapped point for point into the layout of a city, while changes in the hierarchy lead immediately to spatial changes.

In the late 60's and early 70's blacks sought to open up the full range of the wage ladder and thus eliminate the particular qualitative relation they had to it. The state responded with "anti-discrimination laws" and "affirmative action programs" and for a brief period real gains were made. Study of wage distribution in that period would show an increasing homogenation of wages as well as their average increase. But the crisis of the 70's largely erased these gains with one important new twist. Wages within the working class as a whole have become increasingly dispersed, but this is true among blacks as well. This has showed up in the significant expansion of a black "middle class" of corporate and governmental bureaucrats and well-waged workers who were to provide "leadership" to an ever larger and increasingly poor black working class.

The Miami riots of 1980 revealed the bankruptcy of this "leadership" since the "community leaders" were largely ignored by the rioters. But these riots also revealed the increasing subtlety and power of this ability to use wage hierarchy to organize space in a way that would limit and repress struggle. Throughout the 70's the black ghetto in Miami was increasingly isolated from the "downtown" and "hotel" strip by buffer zones of Cuban immigrants and poorer whites. Thus this riot was not a "commodity riot" like many of the 60's but was bottled up and became a "people riot". While the Miami riot did not explode into a black versus white versus Hispanic race war, the potential for one has been exacerbated through the capitalist strategy of crisis in general and its mediation in spatial composition.

Space, then, is not only the geographic organization of capital and the working class--communities, ethnic neighborhoods; plant locations; transportation networks, etc.--but also the reflection of the hierarchical relations within the working class as well. Further, it is deployed in a quasi-military manner for the class struggle is a war and the mere physical arrangement of the "armies" is crucial. Thus, an important aspect of the spatial deconcentration policy is that the removal of blacks from the urban center will lead to their disaggregation. They will be spread out in the white suburbs or isolated in micro-ghettos in white worker enclaves at the edges of the city proper. This disaggregation will make them increasingly vulnerable to KKK-style terror and intimidation.

As long as blacks, Hispanics and the "new immigrants" are kept at the bottom of the wage hierarchy there will be little choice. Macro-ghetto, mini-ghetto or "integration"? None of these "choices" is a solution so long as blacks and other people of color do not have the power to define their own desires and needs and have the space to realize them. This lack of choice has its historical base in slavery and Jim Crow for the blacks, but the existence of the wage hierarchy that lies behind it is no historical accident.

Though a racial and sexual identification of specific types of work with given "races" and sexes aids in capitalist control it is not absolutely necessary. Surely one can imagine a capitalist society where blacks are on the top and whites on the bottom. But a capitalist society without a wage hierarchy is impossible for capital must organize the division of labors and skills and must recognize the different quantities of capital invested or, better, incarnated in persons. The hierarchy of wages arises from this simple principle of capitalist “justice”.

Capital finds the qualitative dimension of systematically infusing different amounts of value in different workers based on the workers' permanent bodily characteristics to be an enormously useful tool of control over the working class as a whole by complexifying and intensifying the reproduction of the hierarchy.

The international flows of capital, the control of immigration, the social stereotyping that identifies work with self, all indicate the deep value capital places on an ethnic, racial and sexual hierarchy. The mechanism through which this hierarchy is produced is simplicity itself. If certain "job slots" are reserved only for a specific type of person (incorporating a given type of capital) then less competition exists for those "slots". If black workers are systematically excluded from these better paying jobs then whites do not have to compete with blacks for those jobs, meaning that any particular white has a better chance of "rising" on the wage ladder. The most visible example of this mechanism is in South Africa; the operational principle is no different though many times more subtle and diffuse in the U.S.

The drive of blacks to shatter the racial hierarchy has met a good deal of white resistance (as well as some white support). But aside from the open racists and anti-racists, there are many whites who claim simultaneously to support equality of individuals and reject any demands for reparations in any form. Their line goes something like this: "Slavery and Jim Crow were wrong, but they don't exist any more and neither I nor my ancestors were here when they did." This has been a mass sentiment in the crisis, a "reverse discrimination" equality that is not racism per se but rather a profound capitulation to capitalist double-think.

For if a white man refuses the "guilt" of historical oppression he must not then claim the rewards gained from that oppression as the products of his own, individual qualities. For example, if a white student has attained a piece of knowledge that is saleable as a commodity, that knowledge is not a quality of the student but a product of the accumulated wealth generated by the class struggles of the past. Though the student might not be responsible for exploitation in the past, neither is he "guilty" of creating the knowledge, tools, and experience that arose from the exploitation.

The capitalist system, however, encourages each individual to believe these attributes are due to his or her own efforts, and that one is rewarded (paid) solely for these attributes. In a period when the most powerful form of productive force is the accumulated knowledge of past generations stretching back perhaps a million years, we are seeing a revival of "I made it to the top on my own merits" thinking!

Thus when white workers refuse to support or actively resist the demand of black workers for higher wages they accept the racism that is an essential part of the capitalist hierarchy of labor powers. Clearly, then, many white workers do have concrete reasons to support the perpetuation of blacks as an "underclass". The price they pay for their racism is very high and obvious, for it allows capital to undercut their wage struggle by continually threatening them with the use of black, lower paid labor. So why does racism continue? People are not stupid and it doesn't take a genius to see the "costs" as well as the "benefits" of racism. Do the "benefits" outweigh the "costs" for white workers? No. If computed in a hypothetical, economic calculus, anti-racism is certainly a better maximizing strategy. So why don't whites follow their "reason"?

The answer to this lies in a deeper place: every worker knows that a serious class unity would so undermine the exploitative relations that capital must act violently to preserve itself. Such a unity would have the most serious of life and death consequences and it is fear of these consequences that keeps many from acting. To destroy the hierarchy of labor powers is to literally step out of the system of "costs and benefits" and open up entirely new possibilities. Many refuse to take the risk that can't be measured. Thus, though racism and sexism as well is the basis for keeping all wages lower --for the hierarchy starts at the bottom with the unwaged-- it continues. On the other side, class unity is the primary weapon the working class can wield against capital and so any revolutionary action must address the materiality of the labor hierarchy.

Italian Folk Song

I'm a terrorist
You're a terrorist;
He's a terrorist
She's a terrorist
Everyone's a terrorist

Please, please put me in jail
Won't you please put me in jail
My friends are all in jail
The most interesting people are all in jail

The state says I did it all
It says that I pissed on the wall
It says that I kidnapped a shoe
It even claims that I've killed you

Cause I'm a terrorist
Such a terrorist

I can't afford staying free
Inflation is just killing me
I can't pay my rent, don't you see
And now Fiat's gonna fire me
Carabinieri, put me away
I can't wait another day
You better do just what I say
Else I'll blow up the Duomo today

-Officer, arrest me!
-Why? What have you done?
-I've done everything.
-Have you raped you mother?
-Several times and then I killed Moro!
-Do you have any evidence?
-Who needs evidence? This is Italy!

Please, please put me in jail
It's just not fair to leave me free
The intellectuals are all allowed in jail
The state's discriminating against me

Red Brigadists, you'd better watch
Cause now I'm a terrorist too
I'm a terrorist just like you
Move over Prima Linea, make some room for me
Now the state says I can be a terrorist too
I can be a terrorist just like you

Call me a brigadisti
Call me a fascisti
I'll be anything you want
I'll be a terrorist just for you
Because Police State baby
I love you
How I love you

It's the latest thing, it's really a fad
It all started in Paris with Pierre Cardin
But now it's spreading fast
And looks like it's gonna last
Come on everyone, give us a sexy terrorist look

Yeah, I'm a terrorist
I'm such a terrorist because
I pick my nose
I smoke marijuana
I missed a day of work
I wrote a book
I say dirty words
I like oral sex
I went on strike
I ran a red light
Cause I'm a terrorist
I'm such a terrorist
I'm homosexual, bisexual, transsexual, asexual
I ride the bus without a ticket
I laugh at policemen
I'm ugly, I smell funny
I masturbate, I meditate
I philosophize
I steal candy from babies
I make pipi in my pants
Cause I'm a terrorist
Everything you say, everything you think
Every time you dream, every song you sing
Yeah, everything you do is terrorist
Terrorists of the world unite.
You have nothing to lose but your labels!

Now we're terrorists
You're terrorists
They're terrorists
Everything that moves is terrorist
The pope's a terrorist
My grandmother is a terrorist
This song is terribly terrorist
as are certain species of plants, oranges,
ashtrays, fountain pens, vacuum cleaners,
tooth brushes, diaphragms, spermacide,
vaseline, dentures…

tools: This issue was put together with 'real' typewriter time literally "begged, borrowed or stolen" and with layout materials and methods that were current in the Reformation. It was laid-out right across the street from M.I.T., about a half a mile from Harvard and next door from the numerous software and bio-engineering firms of Cambridge. I.e., it was produced while the microprocessors, mini-computers and mainframes slept right around us. It is a materialization of our present (and collective) defeat, so treat it with charity.

orthography: According to the theorem of "Prolog to the Use of Machines", capital's reluctance to increase the width of the channel of communicative capacity and its desire to speed-up the rate of transmission have forced it to try to radically reduce the entropy of language (the diversity of script, multiple spellings, variable capitalization, etc.) and make communication less surprising, more predictable and less 'personal'. So we see our 'mistakes" as slips of rebellion, little refusals to standardize and Capitalize the Embodiment of our Language.
Hope you do, too.

credits: Asin (Carl Harp), who drew the 'strange loop" on page 24, died in Walla Walla prison last year. Like many others, he was "found hung" in his cell.

PRIZE ESSAY CONTEST
The prize essay contest announced in Space Notes on the topic: "Why do we continue to eat capital's shit?" continues. We have yet to receive a satisfactory answer; however, the old contest prize, $100, is now $108 to keep up with inflation.

Carnival in Bosstown
In the town where Cotton Mather's bones lay in peace, in the original home of the American Boss, Midnight Notes is having a carnival. Come for a gathering of our bodily powers, the passing of loosened words and whispers. Bring masks, paints, plays and music. The bosses' bones will turn. See you there.

Dates: April 17 and 18 Place: 125 Harvard St. Cambridge, Ma. Write Midnight Notes for maps and directions and help in finding sleeping space.

Do I contradict myself?
Very well then, I contradict myself
(I am large, I contain multitudes.)
—Walt Whitman

Since the early nineteenth century with the famous Luddite riots, the working class movement has been debating whether mechanization is liberating or exploitative. This debate is very much alive in the movement today, especially in Europe since 1977. On the one side, the Autonomia-refusal-of-work tendency sees in technological development the hope for the final liberation of humanity for work; on the other side are alternativists of all sorts who, while not necessarily seeing the machine as an evil, are much more interested in understanding and reorganizing our social relations, everyday life and forms of creativity.

From the point of view of the former, one of capital's greatest crimes today is in holding back the development of productive forces, of literally destroying a potentially available, high level of productivity because it is not profitable. (As the history of capitalism has shown, again and again, the increase of social wealth can be directly contradictory to the accumulation of value.)

For the latter, instead, capital kills the Soul so to speak, for though, and even because, it may provide a high level of technological development, "scientific wonders" and/or remarkable "material" (or what usually passes as material) wellbeing, it creates a world of "dead Souls": Alienation, Loss of Animal Spirits, Desire to Die, desensitization.

Are these mutually exclusive trends? Are we forced to choose between them?

For capitalist development, of course, there is no contradiction between the paths of increasing mechanization and continuing to profit from archaic forms of production by lengthening the work day (killing the Soul and/or the Body). They are but two complementary paths of appropriating surplus time. Mechanization decreases the necessary work time and so increases the ratio of surplus to necessary work, while lengthening the work day simply increases surplus labor tout court. In fact, in order to accumulate the capital necessary to introduce mechanization the work day must be increased somewhere. But this "somewhere" need not be in the same place.

In the "First Great Industrial Revolution" (or better counter-revolution), during which our Luddite ancestors broke into history, the surplus labor time was taken directly out of those workers whose work was mechanized. Not only did the Manchester operatives work with machines but they worked longer and more intensively than previous generations of non-mechanized textile workers. This need not always be the case. Thus the introduction of Atomic Power Plants and Computerized Factories need not, and will not, be "financed" out of the hides of atomic physicists and programmers (though maybe they should!) They are undoubtedly being capitalized by the increased surplus value transferred to these highly mechanized sectors from the spheres of "shit work" being done in the kitchens, restaurants, basements, sweatshops around the world.

Capital has its technocratic and "romantic" sides but their antithesis is bogus: they merely provide models for complementary forms of accumulation. The trick of the capitalist (the so-called "entrepreneurial spirit") is simply to find the right mixture.

But if capital is not forced to choose between the Machine and the Hand, the Soul and the Body why should we?

Capital is flexible, it has a Standard with which to determine its best model of production on the basis of the surplus work it generates. It is neither technocratic nor anti-technocratic, neither liberal nor fascist, not addicted to whisky nor cocaine. This is its historical power: to remain true to itself while shifting with the tides of class force.

What has grown in the last five years, through all the misery of the crisis, all the state terror, all our despair, has been the increasing sophistication and richness with which our standard is being developed and applied. Our standard is quite simple: the refusal of work and its reduction to a minimum. But the application of this standard is far from simple: the European movement (quite self-consciously) and the American movement (where practice is light years ahead of theory as usual) have taken a few steps beyond Marx's description of the immediate post-Luddite period.

"It took both time and experience before the workpeople learnt to distinguish between machinery and its employment by capital, and to direct their attacks not against the material instruments of production, but against the mode in which they are used."

In the century since Marx, we have seen that the simple formula "Execute the capitalists, Operate the machines" is inadequate for two reasons. First, capital has literally "booby trapped" many machines in such a way that their only form of operation is capitalistic: the nuclear industry and the stock-piled nuclear bombs are fine examples. Not only can they not be used now except capitalistically, but there is no obvious way of getting rid of them non-capitalistically.

Second, "previous invisible sectors" of the working class have pointed out that forms of mechanical production that appear to reduce work merely shift work onto less powerful class sectors. Elements of the women's movement have been crucial to this realization, for the typically more "powerful and advanced" technological class sectors are male and thus they rarely take into account the fact that every form of production requires an enormous amount of reproductive work, usually female. What can appear as reduction of work through mechanization may lead to so much trauma, tension and breakdown in the immediate workers and environment that the work of reproducing those workers and environment increases tremendously. Capital's form has so melded with the instruments of production that the preferred tool of Revolutionary Surgery must become the Laser.

The growth of analytic power has gone through the tributary of struggles marked by Italy in 1977, the anti-nuke and energy price revolts of 1978-79 in the U.S. and Europe, the Space Wars in Zurich of 1980, and the anti-police, anti-military riots in England, Holland and Germany in 1981. These nodes of conflict forced the movement into confrontation with itself as well as with capital; they forced us to sharpen up our standard. Each of these moments brought into the struggle against capital new social strata, new mixtures and social possibilities, but always presented us with contradictory impulses with respect to technology.

On the one side, elements of the movement argued for "pushing" the system to intensify its technological development in order to further reduce the necessary labor time in production and thus increase the potential social wealth (free time). On the other side, there has been a demand for new social forms to fulfil our desires now, to experience in all its richness, the social being and relationships appropriate to a working class on the way out of the capitalist era. Is this a looming contradiction between the new "forces" and "relations" of social production? Is the Revolutionary Body- and Soul at odds? No, not with any finality, because they are interwoven expressions of the refusal of work.

However, in the concrete struggle, tensions exist. Take the Zurich movement of the last two years. Though Zurich is a monetary center supreme, where the "dominance of formal over real society" was apparently total, packets of alternativists, punks and high-tech personnel melted and exploded in its center. In a city where "the work of most people is language, mostly figures" the movement used the crudest (physical blockage, appropriation and escape) to the most refined (ironic sabotage of TV, telephonic and computational trans-mission) methods to undermine this language-work.

But a capitalist "pull out" from Zurich in response to the struggle would put the alliance of work refusers to the test. For though the alternativists might welcome the chance to introduce a' new "human-centered" form of production/reproduction, large sections of the working class will, if given a choice, stick with capital and the state with "its" technology unless the technological wealth of the last half millennium can be reintegrated into the new social mode.

These are the contradiction and questions that Midnight Notes receives and transmits to the movement. Thus "Strange Victories" and "No Future Notes" (vol. 1, n.1,2) argued that the class composition of the anti-nuke movement in the U.S. inevitably limited the demands and depth of action against capital's crisis Plan. No "strange loop" was being fashioned by the movement in order to "tangle" the class hierarchies because it remained and remains to this day a movement essentially of the "upper" workers. Thus, the main proposal of the movement, "the solar transition", is invariably offered up with an austerity rhetoric telling us that we are "overconsuming" and, in Tom Hayden's words, discovering that "people have a basic need for real work."
It might be very well for Mr. Hayden and his friends who spend their time talking about work but have managed to get away pretty nicely from doing it. But this simply will not do for the blacks, Hispanics, women, immigrants, assembly line workers, miners and youth of this country. They have worked too much already and have consumed too little of life!

At least Reagan offers wealth and less work for a few "lucky ones", Hayden envisions "socially useful" drudgery for all: his vision is a vision of work without end, not of the end of work. But this is by no means an isolated mistake, rather this pro-work, pro-austerity line is an underlying unity between elements of the anti-nuke movement and proponents of labor intensive capitalist development. This resulted in the inability to shape a "strange loop" between the white riot of Levittown, the black riot of Miami and the anti-nuke demos of 1979-80. The social vacuum thus created added a huge force to the Reagan initiative.

On the eve of the Reagan election in "Work/Energy Crisis and the Apocalypse" (MN, vol.2, n. 1) we tried to decode the crisis plan of capital by deducting out all the apocalyptic rhetoric about "Nature's limits" to see the refusal of work as the driving force of the Crisis. In doing so, we revealed capitalist science as both a tool of planning to overcome the refusal of work and a continuing reflection of capitalist crises.

Then in "Space Notes" (MN vol.2, n.2) we brought the movement of the 'dyssatisfied' in Zurich and Northern Europe into focus. They form one of the first decisive struggles of this period because they operate outside the job and emphasize the question of 'life style': how and where living is to be done, the wages and working conditions of life. Through their informational guerrilla they have shown that capital's attempt to mimic all social relations as relations between money can be defeated and continually exposed.

In this issue we continue the exploration of capital's use of science and technology in its plan to overcome the crisis by the redefinition of work and the consequent attempt to create a new kind of worker and state. In "Prolog to the Use of Machines" we precisely define the transition the crisis embodies, a transition from work defined by repetitive heat engines to work defined by logical machines.

But to work capitalistically with such a new system of machines a completely new form of worker must be created. "Mormons in Space" seeks to show that such a worker must be patterned after the most archaic form of the capitalist individual: the puritan of the period of primitive accumulation.

An interview with a government bureaucrat in "A Demon Speaks" reveals the form of the state necessitated by the transition to the new mode of work and the problems and contradictions it results in.

"Strange Loops: Reagan in Zurich" sketches a scenario of struggle that is based on the recent Northern European confrontations which bring together a composition of workers formed by the transition of the crisis.
In our article on Attica 1981, one decade after the massacre, we are reminded that the price of our failure is not a 'coming apocalypse' but a present and continuing misery, yet even in the jailed depths of this misery is the deepest breath of struggle.

And finally, after all our, at times, abstruse analyses and arguments, we end in "Who Will Save the Savior?" with a reminder:

DON'T
GO THROUGH THE MOTIONS
ANY LONGER

March 1982
The Grand Alignment

If one tried to define the Zeitgeist breathing through the New Right today one would be confronted with a seemingly undecipherable puzzle. On the one side these are the spokesmen for a scientific and technological revolution that a few years ago would have smacked of science fiction: gene-splicing, DNA computers, time-compression techniques, space colonies.

At the same time the circles of the New Right have witnessed a revival of religious tendencies and moral conservatism that one would have thought was buried once and for all with "our" Puritan Founding Fathers. Falwell's Moral Majority is the most vocal of this return to the values of Calvin and Cotton Mather, but by far not the only one. Wherever you turn, God-fearing-Satan-minded groups, determined to reshape the country on the model of the Puritan colonies, are sprawling like mushrooms: Christian Voice, Pro-Family Forum, National Prayer Campaign, Eagle Forum, Right to Life Commission, Fund to Restore an Educated Electorate, Institute for Christian Economics.

Seen in its general contours, then, the body of the New Right seems stretching in two opposite directions, attempting at once a bold leap into the past and an equally bold leap into the future. The puzzle increases when we realise that these are not separate sects, but in more than one way they involve the same people and the same money. Despite a few petty squabbles and a few pathetic contortions to keep up the "pluralism" facade, the hand that sends the shuttle into orbit or recombines mice and rabbits is the same that is fretfully pushing for gays to be sent to the stake and is drawing a big cross not just through the 20th, but the 19th and 18th centuries too.

To what extent the Moral Majority and Co. and the science futurologists are one soul, one mission, is best seen, if not in the lives of their individual spokesmen (though the image of the 'electronic minister' and of a President who in the same breath blesses God and calls for stepped up nerve gas production and the neutron bomb are good evidence of this marriage), then in the harmony of intent they display when confronted with the 'key issues' of the time. When it comes to economic and political matters, all shreds of difference drop off and both souls of the New Right pull money and resources towards their common goals. Free-Market, laissez-faire economics (for business, of course), the militarization of the country (what is called "building a strong military defense"), bolstering "internal security", i.e., giving the FBI and CIA free rein to police our daily life, cutting all social spending except that devoted to building prisons and ensuring that thousands will fill them; in a word, asserting U.S. capital's ownership of the world and setting "America" to work at the minimum wage (or below) are goals for which all the New Right would swear on the Bible.

A clue to understanding the double soul of the New Right is to realise that its mixture of reactionary social policies and scientific boldness is not a novelty in the history of capitalism. If we look at the beginning of capital --the 16th and 17th century to which the Moral Majority would so happily return-- we see a similar situation in the countries of the "take off".

At the very time when Galileo was pointing his telescope to the moon, and Francis Bacon was laying the foundations of scientific rationality, women and gays by the thousands were burnt on the stake throughout Europe, with the universal blessing of the modernizing (sic) European intelligentsia. A sudden craze? An inexplicable fall into barbarism? In reality, the witch hunt was part and parcel of that attempt at "human perfectibility" that is commonly acknowledged as the dream of the fathers of modern rationalism.

For the thrust of the emerging capitalist class towards the domination and exploitation of nature would have remained a dead letter without the concomitant creation of a new type of individual whose behavior would be as regular, predictable and controllable as that of the newly discovered natural laws. To achieve this purpose one had to destroy that magical conception of the world that, e.g., made the Indians in the overseas colonies believe that it was a sacrilege to mine the earth, or in the heart of Europe assured the proletariat that people could fly, be in two places at the same time, divine the future and (most important) that on some 'unlucky days' all enterprise had to be carefully avoided.

The witch hunt, moreover, ensured the control over the main source of labor, the woman's body, by criminalizing abortion and all forms of contraception as a crime against the state. Finally, the witch hunt was functional to the reorganization of family life, i.e., the restructuring of reproduction that accompanied the reorganization of work on a capitalistic basis.

On the stake died the adulteress, the woman of 'ill repute', the lesbian, the woman who lived alone, or lacked 'maternal spirit' or had illegitimate children. On the stake ended many beggars, who had impudently launched their curses against the refusal of some "ale and bread". For in the 'transition' to capitalism it was primarily the woman, especially the woman in rebellion, (destined to depend on a man for her survival) who became pauperised. The fathers of modern rationalism approved; some even complained that the state did not go far enough.

Notoriously, Bodin insisted that the witches should not be 'mercifully' strangled before being given to the flames. That today we find a similar situation prevailing in the U.S.A. is an indication of the depth of capital's crisis. Always, in its beginning as, we would hope, in its end, when uncertain of its foundations, capital goes down to basics.

At present this means attempting a bold technological leap which on one side (at the developing pole of production) concentrates capital and automates work to an unprecedented degree and, on the other, consigns millions of workers to either wagelessness (unemployment) or to employment in intensive-labor types of jobs, paid at minimum rates, on the model of the much acclaimed 'free enterprise zones'. This involves, however, a reorganization of the process whereby labor is reproduced --a project in which women are expected to play a most crucial role.

The institutionalization of repression and self-discipline along the line of the Moral Majority and the New Christian Right is today required for both ends of the working class spectrum: For those who are destined to temporary, part-time subsistence level of wages (accompanied by long hours of work or a perennial quest for jobs) as well as for those who are elected to a "meaningful wage" working with the most sophisticated equipment capital's technologists are now able to produce. That the holy trinity of God/Work/Family is always crucial in times of repression is a well tested truth capital has never forgotten.

What could be more productive than a life of isolation, where the only relations we have with each other are relations of reciprocal discipline: Daddy controlling Mommy, Mommy teaching the children that life is hard and survival problematic, neighbors getting together to keep the neighborhood 'clean', sociality shrinking to those occasions that help us find or keep a job??? And if life is pain there is always God, in whose name you can even justify nuclear war against the infidels who, like the rebellious Sodomites, deserve to be wiped out from the face of the earth (even if a few of the righteous get wiped out too). And you can even justify a nuclear war that will wipe out yourself too, for after all what is the big deal about life, if you have already accepted to bargain cancer for a wage, renounce all your desires and postpone your fulfilment to another world?

Let us not be mistaken. Haig needs Jerry Falwell, as does Stockman. From Wall Street to the Army-, all capital's utopias are predicated on an infinitesimal micropolitics at the level of the body, curbing our animal spirits and redefining the meaning of that famous Pursuit of Happiness that (so far at least) has been the biggest of all constitutional lies. And Jerry Falwell is even more needed for the development of the high tech (computer, information, energy, genetic) worker who, unlike those at the lower echelons of the working class, cannot be run by the stick (in case God failed), for the damage he can do (should he slip in his duty) is infinitely greater because the machines he works with are infinitely more costly. What the launching of high tech industry needs mostly today is a technological leap in the human machine --a big evolutionary step creating a new type of worker to match capital's investment needs.

What are the faculties required by the new being our futurologists advocate? A look at the debate on space colonies is revealing in this respect. All agree, first of all, that the main impediment today to the development of human colonies in space is bio-social rather than technological, i.e., you may be able to glue the space shuttle's tiles together but glueing the right space worker-technician is a project that even the present genetic breakthroughs are far from having solved. An individual is needed who can:

--endure social isolation and sensory deprivation for long periods of time without breaking down,

--perform 'perfectly' in an extremely hostile/ alien and artificial environment and under enormous stress,

--achieve a superb control of his bodily functions (consider: it takes an hour to shit in space!) and psychological reactions (anger, hate,inde-cisiveness)=our all-too-human frailties which can be disastrous in the fragile, vulnerable world of life in space,

--demonstrates total obedience, conformity and receptivity to commands for there can be little tolerance for social deviations and disagreements when the most minute act of sabotage can have catastrophic consequences to the very costly, complex and powerful equipment entrusted in their hands.

Indeed, not only will the space technician have a quasi-religious relation to his machine but he himself must become more and more machine-like, achieving a perfect symbiosis with his computer which, in the long nights of space, is often his only and always his most reliable guide, his companion, his buddy, his friend.

The space worker, then, must be a highly ascetic type, pure in body and soul, perfect in his performance, obedient like a well wound clock and extremely fetishistic in his mental modes. Where is this gem most likely bred? In a fundamentalist type religious sect. To put it in the words of biologist Garrett Harding:

What group would be most suitable to this most recent Brave New World (the space colony)? Probably a religious group. There must be unity of thought and the acceptance of discipline. But the colonists couldn't be a bunch of Unitarians or Quakers, for these people regard the individual conscience as the best guide to action. Space colonies' existence would require something more like the Hutterites or the Mormons for its inhabitants... integration could not be risked on this delicate vessel, for fear of sabotage and terrorism. Only 'purification' would do.

Not surprisingly, a few days after landing, the space shuttle astronauts were greeted by Elder Neal Maxwell at the Mormon Tabernacle. "We honor tonight men who have seen God in all his majesty and power," he said and the 6000 member congregation responded, "Amen."

But --we hear the objection-- if these religious dinosaurs are the best allies of science fiction capitalism, why do they feud among each other, as it has recently happened in the creationism versus evolution legal debate? Isn't this a sign that even today there is a war between science and religion?? Not quite. The creationists do not necessarily -object to Darwinism as a theory- after all, a biblical day can be millions or billions of years long; neither do they object to the technology of gene splicing, for the Book saith:

And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea and over the fowl of the air, and over every living thing that moveth upon the earth.

The real problem with evolutionary theory is strictly one of social control, particularly in its application to children, the future generation of workers, who notoriously dislike discipline, have "little understanding" and are thus prone to draw the "wrong" conclusions from the realisation that we come from the apes.
As Rev. Curtis Thom says:

I wonder if the fact that in classrooms now kids are being taught that everything evolved from a natural order, if that has some effect on the students' minds, that "Well, I'm not responsible to a creator?" If students understand that there may be a creation with a creator it could possibly make a child think that "If I did come from a creator, then perhaps I am responsible to that creator and before I violate somebody's rights, I'd better remember that I am responsible to somebody."

Similarly, when the head of the Creation Science Legal Fund was questioned in California as to his objections to evolution he replied that it reduces a child's respect for his elders because they were 'closer to the apes"!

"Evolution spawns a disrespect for authority, for moral values and for God himself," claims the author of a fundamentalist physical science text book, affiliated with Bob Jones University. "It destroys man by convincing him he is a mere accident of nature, a clever animal at best."

We may smile at the directness and naivete of these statements. Yet, they reflect an unadulterated acknowledgement of what are the foundations of capital's rule. A worldly scepticism may be tolerable --even advisable-- in a well trained adult. But when it comes to children, nothing can be as effective as the fear of God, Hell and Damnation to give them a proper and life-long mold. The future workers, whether they will deal with computers or a broom, must be formed in the cradles and breaking their will in the good, old time puritan fashion is a sine qua non condition of awakening their moral instincts.

Instilling fear of God's wrath --the main concern of the creationists-- is only the first step. To make the message clear, physical terror is conveniently added. Not all fundamentalists have gone as far as that minister in the Southwest who teaches catechism with the help of an electric chair, convinced that an electric shock administered every time God's' name is pronounced is the best means to imprint its memory in the child. "Doing away with the 'permissivism' in child rearing," it is called, which is but a ferocious determination to breakdown the child. (This is a constant, obsessive theme of the New Christian Right.)

The reintroduction of corporal punishment in the school and its complete legitimisation in the family is openly demanded, e.g., by the Family Protection Act which even proposes to cut all funds from any agency asserting the right of the child to defend him or herself from the violence of their parents and authorities. Thus recently, in Pennsylvania, when a child brutalised by his parents was placed by a center in a foster home, the local Moral Majority chapter went to court claiming that whipping was approved by the Bible, provided the child does not die.

The fight between creationism and evolutionism, then, is just an internal capitalist squabble as to what are the most adequate means of control. Until our social biologists and genetic engineers –the heros of today's scientific breakthrough-have found the means to create a perfect robot, the whip will do, particularly in an age still infected with the anarchic ideologies of the 60s, when a lot of bad germs have already been implanted in children and parents alike.

Moreover, the asceticism, self-control, the flight from the earth and the body which is the substance of puritan teaching, is the best soil in which capital's scientific and economic plans can flourish. Indeed, today, more consciously than ever, in its attempt to relocate itself on safer shores, capital is embracing the dream of all religion: the overcoming of all physical boundaries, the reduction of the individual human being to an angel-like creature, all soul and will.

In the creation of the electronic/ space worker, the priest of scientific exploration-exploitation of the universe, capital is fighting once again its historic battle against matter, attempting to break at once both the boundaries of the earth and the boundaries of "human nature" which, in its present form, present irreducible limits that must be overcome. The thrust to the organization of industries in space and the dematerialization of the body go together. For the former cannot be accomplished without the remolding of a whole nexus of needs, wishes, desires, that are the product of billions of years of material evolution on the planet and which up to now have been the material conditions of bio-social reproduction -- the blues, the greens, the nipple, the balls, the hair of the anus, the texture of oranges, beef, carrots, the wind and sea smell, the day light, the need for physical contact, SEX!!! The dangers of sexuality are emblematic of the obstacles capital encounters in the attempt to create a totally self-controlled being, capable of spending nights and nights alone, talking just to his computer, with his mind focused on nothing but the screen.

Can you afford to be horny or lonely in space? Can you afford to be jealous or have a marital breakdown?? What's the right attitude in this respect is indicated by a report on the South Pole Station in Antarctica that ostensibly was set up to study meteorological, astronomical and geographical conditions at the pole, but in reality is a big center for human experimentation: the study of human beings in conditions approaching that of space (isolation for many months, lack of a sensuous contact, etc.) This report states: As for sexual relations... all candidates were warned of the 'dangers' of sexual liaisons under the supercharged conditions here.

Celibacy was the best course...men think of nothing but sex for the first few weeks, then it is submerged until nearly the end of the winter. One worker reported, 'You just basically put it out of your mind. You are working all the time; there is no privacy.' Celibacy, abstinence: it is the last step in a long process whereby increasingly capital has decreased the sensuous-sexual content of our lives and encounters with people, substituting the mental image to the physical touch.

Centuries of capitalist discipline have gone a long way toward producing individuals who shrink from others for fear of touch. (See the way we live our social spaces: buses, trains, each passenger closed in its own space, its own body, keeping well defined, though invisible, boundaries; each person its own castle.) This physical as well as emotional isolation from each other is the essence of capitalist cooperation. But it as well as the dematerialization of all forms of our life finds their culmination in the inhabitant of the future space colony whose success depends on his ability to become a pure, totally purified, angel --who does not fuck, does not require the sensuous stimulations which are our daily nourishment on earth, but can live by solely feeding on its self-sufficient, self-centered will power.

Food as well goes out the window. Not even hamburgers and french fries any longer, but dehydrated food, recycled urine and (why not?) feces. Given the importance of oxygen and the closed nature of the space pod, the control of biological growth is essential to prevent diseases; thus, waste must be recycled: eat your awn shit and drink your own piss. For what is important is the "analytic diet" which is to provide the standardized chemical ingredients that the standard body needs in sufficient quantities and rates. The form this diet takes is not essential with the proviso that it must be completely antiseptic in order not to infect the surfaces of the space pod.

Here is a description of space food since the Mercury project days:

It's always been freeze-dried food which you add water to reconstitute, or what are called thermal-stablized foods, almost exactly the same thing you would get in canned peaches or pears, the type of food which don't need to add water to, or in the case of Sky Lab we also had about 10-15% of frozen foods, including filet mignon, and lobster and roast pork and vanilla ice cream for that matter.

So describes the happy astronaut: not far different from "earth" food. What is sinister about this menu is that much of our earth food is already approaching this "ideal" and "heavenly" food. It is clear that the vanguard in popularizing and developing this analytic diet on earth are the fundamentalists and Mormons themselves who, in preparation for the day of the Apocalypse, have already organized large mail order houses stocked with dehydrated food, thermal-stabilized food, canned foods as well as reserve gas tanks and arms (to defend your fundamentalist hole against commiee-faggot-lesbian-black-demons overlooked in the day of Judgement by the omniscience of the Lord). Their life-problematic is the same as that of the space worker, as they are preparing to survive for an indefinite period, surrounded by a hostile, likely radioactive, environment as well as remnants of enemy tribes.

For example, each Mormon or Latter-Day Saint, as they like to call themselves, is ordained to have a years’ supply of food on hand in readiness for the Apocalypse. Nuclear war and Apocalypse, flight to space and flight underground, urine drinking in earth as it is in Heaven: here Falwell and Weinberger have a lot to tell each other, much information to share, many clues to exchange...much reciprocal advice and enlightenment.

Not only are food and sex, but even the aggressive instinct, so to speak, is being dematerialized. No more hot hatred of a visible, dangerous enemy taking you by the throat or pointing his rifle at you. You must learn to kill a faceless enemy, a figure, a spot on a video screen plotted by your faithful computer. The training for this type of work comes from the contemporary video games ---U.S./Japan style-- which combine the abstractness of the opponent with the presence of your own self, undergoing attack, in the game. This, in fact, we are told, is the secret of their hypnotic power. Increasing the abstractness of the enemy body, reducing the person you destroy to a blip on a video machine: this is an essential element of death production which is likely to be the central product of space industrialization. Indeed, electronic war can become so abstract that unless your image is put into the video screen you're likely to forget that you can be destroyed yourself. The abstractness of the object of aggression is the essence of the lesson that is being taught to fundamentalist youth, who from an early age are told that all 'deviants' are the same --perfectly interchangeable-- as equal expressions of the abstract powers of evil.

Communism=Homosexuality=Drugs=Promiscuousness=Subversion=Terrorism=Lesbianism=...=Satan.

From this point of view, all questions of "who", "what", "where" and "when" become irrelevant: a good practice for a politics of repression, and an excellent one for a policy of massive nuclear destruction, which requires building a type of. being who can accept the destruction of millions of bodies as an unpleasant, perhaps, but nevertheless necessary goal to cleanse the earth from all social deviation and struggle --a pollution much worse in the eyes of the fundamentalist than strontium 90.

To achieve this, a strategy of systematic isolation is necessary: breaking all bonds between ourselves and others and distancing ourselves even from our own body. (See the sexless space suit which creates a virtual bulk against all contact with other bodies and your own as well: you won't even be able to masterbate in space!!) Isolation is the name of the game and the electronic-TV preacher is the true hero of this game. The old bible-belt evangelists put their hands on the sinners. True, it was in an assembly line fashion: here a cancer, there some blindness. But it still had some contact; even in large revival meetings one could see the body of the healer and the bodies of their fellow creatures, feel their heat. (Hence the potential for trouble.)

The electronic church completely dematerializes the healer, who becomes a cool image duplicated on thousands of screens or a 'personal' comment in a letter written by a computer. One's main 'feedback' with the preacher is the monetary one: you send your money and he begins to pray for you. If you fall back on the payments, the prayers begin to lose their fervor until they end with the 'final notice'.

With the electronic preacher, social relations become so abstract that they are virtually substituted by an image. Interestingly enough, the followers of Falwell and Co. are mostly "southern" folks over 50 (there are about 10 million of them) for whom the radio-TV sermon serves the same function as the home computer for the high tech family: reproducing for you, in a purified-disembodied form, the relations/experiences of which you have been deprived in day-to-day life. They substitute dangerous, because unpredictable, human encounters with a gadget-produced sociality that can be turned off and shut down at will. It goes directly to the soul without passing through the body; clean, efficient, infinitely available at all hours of day and night. (In fact it can be recorded and replayed whenever you want--time too, not only space, is won!!!)

The Jerry Falwells of the land are for the poor, white, old folks what the Atari cassette and Apple mini-computer are for the moneyed youngster: the final training in a fetishism that is to lead to a longed-for symbiosis with the machine. Take Frank and Deirdre Patrick, an old couple living in a Bosstown suburb, who spend 30% of their income to support electronic ministers. Why? They cannot get out. Living in such a suburb there is no way you can move without a car, and the churches don't supply transportation much anymore --the state certainly won't.

So, what the hell do you do? At least you get some contact. "What a racket!" we say. Its base, however, shows an essential tendency of capitalist development, that is presently reaching its peak. This is the tendency to break the limits of matter and dematerialize life in all its forms, beginning with social life, increasingly reduced to a machine-produced package of images that substitute, duplicate and cover up the (much more dangerous) real thing. TV games, TV sex, TV preachers, TV shopping, TV thinking, TV living and dying...

Living with the machine, becoming like a machine: a desexualized angel, moving in the interstices of the engine, perfectly integrating work-space and life space as in the astronauts' pod, infinitely weightless because purified of the force of gravity, of all human desires/temptations --the ancient refusal of work finally negated. Capital's old dream of "human perfectibility" that loomed so prominent in the 16th and 17th century utopias, from Bacon to Descartes, seems ready at hand. Not only can we now answer the famous Puritan question, "What do the angels do in heaven?" but we even know how they feel. Here it's Wally Shirra talking:

Feeling weightless...I don't know, it's so many things together. A feeling of pride, of healthy solitude, of dignified freedom from everything that's dirty, sticky. You feel exquisitely comfortable, that's the word for it, exquisitely...You feel comfortable and you feel you have so much energy, such an urge to do things, such an ability to do things. And you work well, yes, you think well, you move well, without sweat, without difficulty, as if the biblical curse In the sweat of thy face and in sorrow no longer exists. As if you've been born again.

How petty life on earth seems from such heights... Said the nurse of some of the first astronauts:

Don't pay any attention to people who tell you they have such a wild look because of tension, of exhaustion, or joy at having made it. It's got nothing to do with these things. It's rage at having to come back to Earth. As if up there they're not only freed from weight, from the force of gravity, but from desires, affections, passions, ambitions, from the body.

No wonder capital is so careless with our earthly home, so eager to destroy it --the big bang of nuclear explosion-- destroying in one second millions of tons of matter --the perfect embodiment of the victory of the spirit over the earth-matter --as creative as the first act of God! Big Bang Big Phallus reduced to its pure, power-hungry essence, fucking this rotting Earth in its god-like aspiration to be free from all constraints. Faust in an angel/astronaut/space-worker face, a superman who does not need anybody, neither his own nor an other's, to have his will, not just on earth but in the universe as well.

So far however, few have reached this degree of perfection. If the human colonies project and industrialization in space must take off (by the mid-90s GM has calculated), the number of 'elects' must be drastically increased alternativist astronaut Russ Schweikart says…

I think that's the kind of gut reason that people react against the space program – the feeling that here is a pristine environment and we can’t take the present fallible character up there. We’ve got to perfect ourselves before we enter this new domain…

Here Calvin’s question becomes pregnant again. Many are called but who are the chosen? An essential ingredient of election is clearly a purified body. This is where, in assistance to the work the will, genetic engineering becomes all-important. For if a mouse can become a rabbit, so to speak, then it is certainly possible to create biological strains in humanity that literally would not shit.

Although the biological aspects of space colonies are usually discussed in terms of agriculture and husbandry, the question of human biology (especially the genetic material) is first on the agenda. One of the “commercial uses” of space colonies is the fast development of genetic strains:

…zero-g environment will assist in producing forms of genetic strains faster for use in the fields of agriculture, fermentation and animal husbandry. Once such agricultural or animal strains have been developed in orbit, the subjects may be transported to Earth for subsequent propagation.

Genetic engineers are not alone in their efforts. For decades now, under the guise of medical experimentation, a wide range of scientists have been working on methods of body control. From the [Themic?] Project, developed under the Eisenhower administration (and revived during the Vietnam war) that studied the body under ‘stressful conditions’ [note?] sensory deprivation, high acceleration, to the more recent research in the 1970s on the center of aggressivity and sexuality in the [????] (which presumably allowed you to bombard the brain with laser beams to produce the appropriate response, while avoiding the massive destruction of the tissue caused by lobotomy which makes one unfit for work) to the CIA experiments with hallucinogenic drugs: body-control, mind-control over the body has been a long ongoing obsession of capital’s planners.

Today, devices that were reserved in the past for the happy few are being popularised, consistent with the increasing need for a larger pool of the derivative new beings. Thus, you can now have home computers who say “hello” to you when you wake up in the morning, work with you from nine to five, entertain you at night with video games--easy playmates who won't quarrel...won't bother you.

"Good morning, this is Breslin," says the computer giving the daily wake-up call over the intercom. Following this message, it gives the time, forecasts the weather, mentions the day's appointments and turns on the radio for the news. Breslin also starts perking the morning coffee, monitors the burglar alarm, keeps track of checking accounts, opens the garage door, controls the heating, cooling and lighting systems, addresses Christmas cards and plays an electronic "Happy Birthday" when appropriate.

This certainly beats the old TV and even the love play between oneself and the car. Home computers are responsive to their owners, you can do things together – it is the ideal tool for an efficient, clean untroublesome emotional reproduction, capable at the same time of computational depths that easily rival the intellectual requirements of our usual social relations – particularly when these social relations have been already so mechanised and alienated by overwork, stress and all the other amenities of our present life. Reproduction, then, becomes extremely simplified and at the same time we gain, presumably, a useful if not indispensable training for our passage to the new world.

Along the same lines is the current vogue for ‘sensory deprivation tanks’ that are being sold already to thousands of people and advertised as the ultimate tool for home relaxation.
Here too, the pauperisation of our social relations and their transformation into work is a necessary condition for appreciating the joys of hearing nothing, seeing nothing and nobody – forgetting the world and yourself with it.

No wonder then, that capital’s planners and scientists today claim they are on the verge of breaking a new frontier, whose effects on peoples’ minds will be of the same magnitude as Marco Polo and Columbus’ “discovery” of the New World. The model, in fact, of the colonisation in space and the concomitant new worlds of the mind is the colonisation of the world by European capitalism in the 16th and 17th Centuries.

Interest in this new frontier will be largely American, we are assured. It will fulfil “our” need to escape an overpopulated world, Earth, with its sad spectacle of warring tribes, dwindling resources and insufficient realisation that American interests reign supreme, for clearly nothing but God’s will is manifested in it.

The Catholic Church [presented?] and followed the armies of the conquistadors, joining the cross to the sword in their [co????] genocide of the Indian populations of [????] America. This time, as no infidels waiting to be converted seem to be living in space (so far), the work of our fundamentalist Christians is much simplified.
All they have to do, is to be seen and prepare the technocratic angels who will enter the new sacred realm and [assist?] [?????] making sure that no disturbing element can climb in the space craft.

Following a well established NASA tradition, one can be sure that blond, white and male will be the winning recipe. Most important, no conflicting values will be allowed on board. As Garrett Hardin points out:

A space colony is a precision instrument, far more delicate in its construction and far more vulnerable to sabotage than is our massive earth. How can such a fragile craft withstand the buffeting of warring tribes? ...People of great originality and independence of spirit would be intolerable in the spaceship community, particularly if they belonged to different tribes...to survive it would have to have only one tribe in it.

This means Totalitarianism. In fact, all discussion about the social structure of space work ends with the agreement that the political form of the future space station will be a "rationalistic dictatorship". In the words of Gerald O'Neill, the enthusiastic promoter of the space colony concept:

If you look at the situation of sailing ships when they were out for months or years at a time...it's been found that a dictatorship is what works ....It's a survival mechanism essentially because it reduces conflict. There's nothing that produces conflict more than an ill-defined situation of authority.

A society of angels, ruled by God, and motivated by purely spiritual-religious-patriotic concerns. The adventure of space colonization will not be a "New America" in the sense of being the dumping ground of castaways, misfits and slaves. The need for total identification with the work-project, total obedience, total self-discipline and self-control, is so high that, according to NASA, even the old forms of reward should be immediately ruled out:

High monetary incentive should not be used for space colonization recruiting because it attracts the wrong people. Furthermore, it would be unhealthy for the community as well as for the individuals concerned to make efforts to retain 'misfits' in the extra-terrestrial community. It would be healthier to return them to Earth, even though this might seem more expensive.

Work without a wage. It is the essential capitalist utopia where the work and repression becomes its own reward and all the refusers are cast out into the cold stellar night. We have finally reached their limit.

SIDEBAR:
Rev. Falwell came to L.A. in Nov. 1981. The Convention Center was hired and 3000 people were expected. With their usual care, using a computerized mailing, the Moral Majority succeeded in keeping Falwell's arrival an open secret, though thousands knew he was coming they were the 'right ones'! Electronic preachers never want to meet the devils in the flesh. But here the Leak occurred. An employee of the Center leaked the news to the gay community only three days before the dinner.

How could an effective action be raised against him quickly? Luckily there was a Charlie Murphy concert on the night of the leak, Falwell's visit was announced at the concert and at midnight a group got together with only two principles: anyone making a suggestion should be prepared to carry it out; though each task group ran according to consensus, the action decisions of the task groups were binding on the larger group. They agreed the demo should look good to the media AND be fun for the demonstrators: The people coming to the demo were asked to bring large pink triangles and just a few banners like "BEWARE OF PROPHETS".

So there was a carefully prepared backdrop behind the two spokespeople, a man and a woman in gold headbands. The demonstrators were there for the fun, to sing a lot of new songs, dance and play with a beauty of bodies and faces to show the passing Falwell diners there was an attractive alternative not out to eat them. By the way, though the dinners were free and Falwell invested $40,000, he got back $200,000. The profits are going to his latest project: a huge "Tomb for the Unborn". Some of the demonstrators also went to dinner and now are on his mailing list: Falwell Beware, the Channel Widens.

DINOSAURIC BATTLES
Ironically, in their struggle to subvert the absolutism of the scientific educators, the creationists took up a kind of "methodological anarchism" and claimed for "creation science" a relativistic status, i.e., as a theory among others with pluses and minuses (as every theory has!).

As the professional scientists huffed and puffed about Arkansas Act 590 of- 1981, the 'equal treatment' act, they failed to take up a possibility the Act offered, viz., an opportunity to question the absolute value of science itself. When S.J. Gould so self-righteously inveighed: "scientific creationism was a 'ruse' to purvey religion (and a narrow sectarian concept of religion at that) in science classrooms," he might have wondered whether the method of teaching science "in the classroom" now is as absolutist as the "sectarian" form he so openly despises!

A curriculum including a number of theories (why stop with the creation story) might very well have brought to the fore the question: what makes the present theory so right? What about alternatives? Judge Overton, who ruled against the creationists, was more worried about the consequences of the loss of authority of both science and religion if mixed, for then the kids could see the authoritarianism of both. That would be letting too much of the stage machinery show at too tender an age.

This is a voyage in the manifold of work, in search for an escape from it. This manifold is now irresistibly expanding. Is it bound to absorb everything having to do with human life? Or is it going to find a limit to its expansion and become a closed, controlled universe in the larger manifold of all human activities?

This article represents also the clash between the authors’ minds irreparably crippled by a modern scientific education and their direct experience of antagonistic social movements, which seem to move beyond any logic shared by scientific theories. Here we refer especially to the 1977 movement in Italy, one of the first modern organised expressions of the "refusal of work". At that time thousands of people started thinking of how a society can be built outside the rule of work. Many responses were clearly naive. The movement was repressed. But the reasons behind it are more alive than ever. Many, like us, schizoid products of a prodigious outburst of creativity and of its failure, compelled into the narrow patterns of the society of work, still keep thinking of the 'dream'; aware that it is a dream only as far as the present reality is a nightmare.

We decided that our schizoid attitude, a source of uneasiness for us, has to be taken as a challenge: we must explore the limits of science and discover its relation to a world without work... This is a beginning.

Work: The Thermal Machine

First of all, what is work? We need a precise definition. Here is not the place to examine critically the various definitions of work used today, from the common sense one to the most sophisticated concepts. The new one we introduce has a rigorous basis and far reaching consequences, as we will see. To illustrate our point, let us go back to that important historical period in which human work started being replaced by machines on a new and seemingly unlimited basis: the passage from manufacture to industry allowed by the invention of the thermal machines. The introduction of machines into the working process brought for the first time an objective definition of what is work. After the introduction of machines work was not related anymore to the workers' physical effort, but only to the results produced by it. Physical effort has been irrelevant since them.

Indeed, the worker, as soon as the result of his/her work can be compared with the obtainable by means of a machine, is paid according to the result of his/her work, not according to the amount of physical effort implied in it.

WORK IS WORK AS FAR AS IT CAN BE COMPARED WITH THE WORK OF A MACHINE. Work is measured by the work of machines. This definition or representation of human work by means of machines is the first abstraction of human work. It is significant that the historical emergence of this abstraction was contemporary to the emergence of the definition of work in physics:

Work = Force X Displacement,

which is exactly the definition of a thermal machine's work. Let us consider a few consequences of this definition of work which from now on we also will call "the formal representation of human work by means of machines."

1. This definition of work defines consequently the social area of work as the area of those human activities that are comparable with or representable by machines -- therefore somehow these activities are the mechanized or mechanizable ones.

2. All other activities were excluded, they were not work. Housework for the most part, play, thinking, calculating, etc., were excluded from the manifold of work.

3. Thermal machines and machine-tools, on which the first abstraction of human work was based, are characterized by their cyclic activity: the same movements repeated cyclically. This established the main feature of work: repetitive-ness.

4. This definition of work gave a sanction in the work process itself to the law according to which the amount of produced value is proportional to the average time socially necessary to produce it. The relevant point is that now --i.e., after the formal representation became operative-- this law does not appear as a result of a complicated social interaction (the average time), but becomes embodied in the machines themselves: the produced value is proportional to the time a machine takes to produce it.

As we said before, the formal representation of working activity (by means of machines) excluded for a long time many activities which are now considered work. In particular it excluded any computing activity, data analyzing and processing and so on.

The fact that such activities are not considered work is due to a generalization of the formal representation, which has to be considered effective starting from the Great Depression or World War II.

To understand this new step in the abstraction of human work, let us observe that, once working activity is defined as that measurable by the machines' activity, it is implied that it will undergo the same generalizations as the activity of machines will. Nowadays machines are able to replace not only the part of human activity that consists of mechanically repeated movements, but also the part called computation and data processing. It is a superior activity, not reducible to mere repetitiveness. As this is the main topic of this article, we will treat it in detail.

Work The Logical Machine

We can give a description of the logical machine as simple as it is fruitful. The idea is Turing's and it was presented in this form by Davis in 1958. The machine is made of:

1) a tape divided into squares of the same size, which can run from left to right;

2) a device which can perform four elementary operations on this tape, one for each unit time:
a) it can write '1' on a square if it is blank, i.e., if it is =0.
b) it can erase '1' from a square, write '0',
c) it can shift the tape by one place to the right,
d) it can shift the tape by one place to the left.

Each operation is controlled by an instruction. Therefore a logical (Turing) machine can be identified with the set of instructions which define it.

To make it work we only need to insert a tape with as many 1's as the input integer or integers and then read how many 1's there are when the machine stops. This is the output. As one sees, it is not a very complicated mechanism, but we can show that this very simple machine can do whatever an electronic computer can, and vice versa. Therefore this supplies us with a good description of what numerically controlled systems and electronic computers are. This is not all. We can build a Turing machine that generates all possible Turing machines (or at least the set of instructions that define them), one after another. That is, for any given integer it gives us as an output a set of instructions constituting a Turing machine. And the machines obtained in this way exhaust all possible Turing machines in a list which, unfortunately, is infinite.

Anyhow, we have a representation of all possible Turing machines that today's science and technology can supply.

So much for mathematics.

INTERLUDE #1

With the logical machine we reach a new level in the generalization of the concept of work. Therefore we can give the following definition of computational work or, simply, work. We call 'computational work' the work that can be done either by a system which includes a thermal machine plus a machine tool, or by one or more such systems controlled by a logical machine, or by a logical machine itself.

Now remember that we are interested in two different kinds of questions. The first is about how far machines can replace human work; in other words, about the machines' limits. The second is: why is not computational human work completely replaced by machines?

Machines' Limits

Let us call a 'function" any sequence of operations, either abstract or concrete. The relevant problem here is to decide whether a given function can be worked out by a machine or not. In other words, whether such a function is computable or not.

We can find immediately an example of a non-computable function: the problem of deciding whether any function is computable or not is not computable. In other words, there exists no machine capable of deciding whether there exists a machine which can replace any given human activity in general! (For a proof of this result see the footnotes.)

This is an example of the limits inherent to the present machines. About the limits of machines much has been written since Godel's Theorem, both in connection with logic and with effective computability.

Very roughly speaking, the common background of these discussions is that any mechanical system (including the Turing machine in its mathematical form or the logical rules of deduction of any axiomatic system) cannot control completely any language powerful enough as to "speak about itself", any language in which you can construct "strange loops". Indeed the structure of indecidability proofs goes back, even if in a very sophisticated way, to an old logical problem, the so-called semantic or 'Liar' paradox. For example, if I say, "I am lying" am I saying the truth or a falsehood? Deciding which is not easy. Indeed, if I lie then I tell the truth, and therefore I do not lie. If I tell the truth then I do not lie, and so I do lie. This looks like a word game and it appears to be unimportant for everyday life...but it is extremely important for logical machines (as well as all forms of struggles).

The point is that using a language capable of 'speaking about itself' means being able to reflect upon one's own state which is the pre-requisite to modifying it. Therefore, what is called innovation, for example, seems to be so far a characteristic pertaining not to machines but exclusively to humans.

This has not to be construed as a self-celebrating assertion. It means that we are not reducible to machines qua workers, but it also means that work is not exhausted by computational work. Not only that. We had better add that in the division of work, hierarchy represents also a classification of work according to its non-computational computational content: the more one goes down in the hierarchical scale, the closer s/he gets to pure computational work, while decision, innovation and certain forms of reproduction has rather to be looked for in the upper levels of Hierarchy. The organization of work is characterized by the division between computation and non-computational content.

Economic Limits

In 'our' economic system, the rule determining the process of substitution of computational work by machines is simple and rigorous: a worker is replaced by a machine when the cost per unit product for the work is greater than for the machine. The variables coming into play as far as the cost per unit product is concerned are:

1) cost of the machine (engineering and manufacturing cost);
2) energy cost for operating the machine;
3) cost of labor.

It is easy to see that the present trend consists in increasing (1) and (2) and decreasing (3). To this, the high cost of money should be added. The present economic trend does not suggest that capital is going to utilize the substitution process unless it is forced to do so.

INTERLUDE #2

Now we have a clear framework of the relation between human work and machines. Before we proceed in our analysis, which is far more ambitious, let us consider a few consequences of what we have been saying. The connections here are far less rigorous than the exact theorems quoted before. Nonetheless, we think they are suggestive. The term "formal representation of human work by means of machines" does not mean simply the abstraction ensuing from the fact that human work is measured by comparing it to machines.

It also has another important implication: society is not formalized on the basis of the overall activity of each individual, but according to the formal representation of his/her activity, or, in other words, to the computational work part of his/her activity.

For the latter determines salary, working hours, social status, it formally separates classes, it cuts off dropouts. In other words, it determines the 'official' or formal society. It does not matter what one does outside his/her working place, outside his/ her working time. What matters is his/her being at the right time in the work place to perform the operation required from him/her. And the more this operation is performed in a machine style, the better. This is what he/she is paid for.

From these examples we see that the formal society is, roughly speaking, the area where money circulates. No wonder. Indeed, the characteristic of all machines (not only the thermal ones), viz., the rigorous Law of Value= the Value of the Product is proportional to the working time of the machine, extends now to all activities encompassed by the formal representation. Maybe it is worth reminding that this law is the basis of money.

So--we say it again--the only activity one is paid for is that measurable by machine's work: what one is paid for is the result of one's working activity in the standard form determined by the work of machines, that is the result of the repetitive and/or computational activity. What is not comparable in any way, with this kind of activity, is incommensurable with respect to machines' activity, is not measurable in terms of money (reproduction in part, innovation, play, etc.)

One might object at this point that, after all, also decision-making officials, managers, scientists, etc., have a salary not completely unlike any other salary; that there are 'welfare' and 'unemployment' salaries; that also for some aspects of reproductive work a wage is provided. But these activities are treated according to the formal representation of work anyway, to get some evaluation however incomplete, e.g., the conditions the state applies to AFDC income to measure 'mother-work'. This pervasive feeling of incompleteness corresponds to the common sense realization that the formal representation is an incomplete grid in order to assess the activity of a person. Being compared to some machine allows sometimes a very rough assessment, though at times it appears as a distorting mirror for reality. Nonetheless it forms the basis of the formal society.

All these seem to be quite conspicuous exceptions to the previous scheme. But they are not. We reverse the argument. The fact that jobs like decision-making, inventing, 'doing nothing', re-producing, etc., are treated according to the formal representation of work, is a striking example of its ubiquitous pervasiveness.
The point is that in our society there is no other rule than the formal representation (or Law of Value, if we prefer), and money represents, warrants and enforces it simultaneously. Despite its apparent incompleteness, the formal society (that is, the social embodiment of the formal representation) pretends to exhaust the whole society, its variety, in particular wealth, through money. So, as for the above mentioned exceptions, the formal society has no choice but to treat them according to the general rule lest the entire construction crumble, but also because there is no other available criterion.

We may wonder how this pretence can work. To understand this point, we resort to a figure of speech taken from applied mathematics: approximation. Approximation is an operative device used when a rigorous approach is either too hard or impossible. It is interesting to notice that nobody has ever deemed it worthwhile to study the nature of approximation. Approximation is almost miraculous, it reaches everywhere. With the help of computers we can approximate, or simulate, any function from the simplest estimates in scientific research to the very complex evolution of economic parameters.

Now let us take approximation, or simulation, as a category and apply it to our scheme: the formal society (the machine-based society) manages to approximate, or simulate, the real society up to the point of being confused with it. The fact that the formal representation of work can approximate the real society creates the illusion that it is complete, that it is the essence of society, that it is the just and true representation of society; and, even deeper, it creates the idea that a representation of society is possible and necessary.

Looking at the scenario just drawn, we could also argue in the opposite way with a strange result. There exists a skeleton-society formed by all existing machines, which we call the system of machines: and we could say, correctly, that it simulates the real society only as far as society agrees to stick to the formal representation of the working activity, or as far as society agrees to stick to machines' behavior, or in short, agrees to simulate it. Our work, inasmuch as it is repetitive or computational activity, is a simulation of machines' work. It is a simulation in the sense that it is unnecessary, it is already out of date, and thus we simulate a society where this work is necessary. The circus of history, if any, is here.

So far we have given little consideration to that crazy variable: the human being. As a matter of fact, the whole story could be regarded as an attempt to define the human by means of machines, or to find a "rationality" in humans. But human activity is far more complex than simply mimicking machines, even when they are computers. As we have anticipated, the formal representation excludes many activities which are essential for human life such as play, love, fancy; and for the reproduction of the machines' system, such as the reproduction of the labor farce.

This results in a myriad of small deviations from the norms of formal society: a social fermentation fluctuating around the point of minimal desires represented by the official society. These phenomena have hardly been studied, the most usual attitude being to call them abnormal or irrational. This is not the place to analyze the enormous complexity of these phenomena. We want to point out that maybe the most important of them concerns the attitude toward work. It is more than a simple fluctuation, it is by now a hardly ignorable concretion which has reached the status of a social law: the refusal of work. The system of machines is incomplete both in the sense that the machinery is kept anachronistically underdeveloped and in the sense that the formal representation of society by means of today's machines is far from being a complete representation of human activity. The refusal of work pushes toward the completion of the machines' system and, necessarily, the elimination of the formal representation.

All the social noise produced by the refusal of work and similar and related fluctuations affects the orderly deployment of the formal representation. In particular, the Law of Value, which is a rigorous law when applied immediately to the working process, has to come to compromises and is apparently only an average law when applied to the entire society. The fact that it holds as a rigorous law in the working process and as an average law in general, is a direct consequence of the incompleteness of the machines' system. This in turn dictates the necessity of a ruling apparatus (state, corporations, police, ad nauseam) whose function is to enforce the validity of the law. Here we find a strong, fascinating suggestion that the ruling apparatus is an image of the incompleteness of the machines' system.

The Wealth of Nations

After this long parenthesis, let us go back to our main subject. We saw that the present economic trend is not to utilize spontaneously the process of substitution of human work by machines. In order to see the possibilities of the substitution process beyond the 'objective' compatibilities imposed by profit, we have to proceed further with our analysis of the machines' system.

We have seen that no machine exists that can govern the innovation process, and that the non-computational human activity has the function of governing the language of innovation; that is, a language powerful enough to think of itself and which the machines cannot control.

We can say that, as far as goods production is concerned, the main activity, as the computational work is replaced by machines, is to build an information channel --the language-- governing and codifying computational work. Indeed, we saw that logical machines, even though very powerful, are reducible to a few fundamental operations. The substitution process is therefore the effort to reduce work (when it is computational work, of course) to combination as complicated as one likes of those elementary operations --i.e., the four basic operations of the Turing machine.

Let us analyze this point in greater detail. To this end we resort to information theory. In such a theory, the typical scheme is the following: An example is the telegraph: the source is the message we want to transmit, the codification consists in translating it into dots and dashes and then into electronic pulses, the channel is a wire, the decodification transforms the electronic pulses into dots and dashes and finally into alphabetic letters for the reciever.

If we consider a source emitting signals chosen from a finite alphabet, a1, a2,...,aK, with the probability that each letter will be emitted, p(a1), p(a2),...,p(aK), we can define the amount of information contained in a letter, a1, of the alphabet by -log,p(a1). The meaning of this definition is the following: -log2p(a1) is a function that increases as p(a1) decreases, so that a very frequently used letter (with a large probability) contains little information, while the occurrence of letter with a small probability (and so infrequently used) implies more information. Thus in any English message the letters 'e', 'a', or 't' which occur frequently would have a small informational quantity while the letters 'z', 'q' or 'x' would have a large information content.

The measure that is used to give the average amount of information that a source emits is called its entropy and is defined as: -

-Σp(a1)log2p(a1)

There is an important connection between entropy and the homogeneity of a system. Let us consider the simplest example. Suppose the source is someone who tosses a coin and wants to let another know the result. How much information does he need? That depends on the coin. If the coin is perfectly balanced (probability of heads=probability of tails=k), the amount of information, or entropy, is maximal, while if the coin is 'weighted' (for example, the probability of heads=.9 and the probability of heads=.1) then the source needs less information to communicate the result.

The basic idea is that the more the system is inhomogenous the more it is predictable (and so has less entropy) and therefore it needs less information to be codified or decodified into a language.

We need another important concept from information theory: channel capacity. Channel capacity is the amount of information that can be transmitted per unit time. One of the fundamental theorems in information tells us that, for us to be able to decodify a message, the rate of transmission (amount of information transmitted per unit time), must not be greater than the ratio of the channel capacity to the entropy of the source.

Let us consider this condition. If the entropy of the source is large and the channel capacity is small then the rate of transmission possible is going to be very small. If, on the other hand, the channel capacity is large and the entropy of the source is small the possible rate of transmission can be quite large.

Now let us notice that the substitution process is a process of codification/decodification by the non-computational work. We have seen that the substitution process means the decomposition (codification) of work into simple operations (the four operations of the Turing machine) and the recombination (codification) of these operations into complex machines. The channel that allows this transformation is a complex social mechanism. At its core is non-computational work.

[FIGURE 1.1]

It seems inevitable that the channel capacity increases as a consequence of human work being replaced by machines. Indeed, the more the substitution process goes on, the more 'complex' are the areas of human activities that are candidates for being replaced by machines. That has two consequences. The first is that the 'number of messages per unit time' to be sent through the channel increases, so that the channel capacity must increase proportionally. The second is that these more complex areas are more homogenous, or less inhomogenous. Inhomogeneity is here synonymous with structure: an activity is more inhomogeneous the more it is organized in the sense of the machines' system, or the more it has mechanical structure. In reverse the point can be made in this way: an activity is homogeneous if it lacks a rigid mechanical structure, is fluid and complex. Putting it in terms of an equation:

Complexity = Lack of Structure = Homogeneity = unpredictability.

As a consequence of the increasing homogeneity of the more complex activities being mechanized the entropy of the source increases. This is a second factor that requires a higher channel capacity.

We have shown that the operation of the substitution process requires the widening of the social channel capacity. There is macroscopic evidence of this. Let us define 'primary information sector' as the part of the economy that concerns computers, telephones, media, telecommunications, and 'secondary information sector' as instruction and management. Then in the U.S., the wage bill for the workers of the information sector is larger than the corresponding bills for agriculture, industry and services together. Almost half of the GNP concerns the production and distribution of information goods and services.

If we agree that the channel capacity must be proportional to the information sector, we have rough but clear evidence that the continuous introduction of machinery in the past years has been accompanied by an increasing channel capacity of the system.

Now let us try a few extrapolations based on the scheme we have just presented. Our ultimate aim is to state that channel capacity is a more abstract form of wealth than money, which is the present officially recognized and undisputed representative of wealth.

First of all we must clarify that there exists no parallelism between money and channel capacity. They pertain to two different conceptual stages. Money should rather be compared with information. Is there any equivalence between information and money?

We can reduce information to money in the sense that information can be bought and sold. But this is an improper equivalence. Indeed, transferring money to someone else implies losing its value, but this is not true anymore for information. We can say that the circulation of money does not increase wealth, whereas the circulation of information does.

There exists the possibility for information to represent money. Most money exchanges among banks are via computers without moving real currency. Therefore an informational channel can represent a channel for the circulation of money. But it is much more difficult for a money flow to represent an information channel.

One way in which money represents information is given by the oscillations in the exchange rates of the various national currencies with respect to one another, which has become lately the so-called 'monetary chaos'. From this the economic operator can decodify information and make decisions. However, this is an information channel only in a very particular way, because only the big owners of money (in the form of fixed or financial capital) can have access to it. Money does not undergo any transubstantiation, it does not lose its very material characteristic of being owned, of representing 'property', of being a tool for controlling labor.

To maintain these characteristics of money today, the ruling apparatus is ready to diminish the circulation of money (mostly by means of high interest rates) to stifle the rates of growth of the world's economies and to impose forcibly the monetary order up to the use of war.

Why is this so? We think we have already answered this question when we remarked that the ruling apparatus is a mirror image of the incompleteness of the machines' system. Society pushes toward its completion, rendering the ruling apparatus a more and more obsolete structure. We do not mean to underestimate the complexity of the power system of our society, but it is clear that its consolidated material interests are reason enough to explain its reluctance to get out of history. Its present reaction is a typical attempt to go back in the history of social evolution. The crucial move is to narrow the channel capacity of the social system to the point that the only information channel is the circulation of money. Capital displays a good deal of clear-sightedness in this move, which corresponds to the (correct!) perception that a widening information channel is the worst enemy for the ruling apparatus.

But we have seen that the channel capacity is already enormously developed, so this move is only an expedient to perpetuate the system of power, eventually bound to be defeated. But this does not mean that it lacks effectiveness in sabotaging the social wealth. On the contrary, the damage the ruling apparatus is doing is incalculable.From the opposite point of view, labor has a reason to exist only as long as, on the one hand, its computational work cannot be replaced by machines, and, on the other hand, there does not exist a channel powerful enough to render effective the transformation of non-computational work into wealth. For channel capacity represents wealth and the circulation of wealth in its most abstract form.

Since channel capacity is not reducible to a commodity, the process of wealth reappropriation must assume new forms. It cannot be conceived of any more as the possession of the means of production. Channel capacity can be used not owned. Owning it means stopping the circulation of information, thereby destroying wealth. The ruling apparatus is strangling the channel capacity with its present policy. Winning means freeing the channel. Widening the channel capacity is a complicated social task and we do not mean to dispose of it in a simplistic way. But it is clear with the naked eye that socializing the channel, namely increasing the number and variety of users, implies by itself increasing the channel capacity. Therefore, freeing the channel means not only getting rid of all the obstacles that obstruct the social access to it, but also inventing socializable techniques of atomized condification/decodification (direct and in real time) of the social system.

Footnotes

Work: The Thermal Machine

the themal machines:
In a strict sense, by a thermal machine we mean any device transforming heat into work. The steam engine was the first industrialized way of transforming naturally stored energy into work. However here we are not interested in the process of transforming energy into work, but in the fact that a thermal machine is characterized by a cyclic activity. For historical reasons we call "thermal machine" any device with the same characteristics, for example an electric engine, a machine-tool to which a thermal or electrical machine is applied, etc. So thermal machine is a term to express a general idea in the same sense as, later on. we will call 'Turing machine' any computing device. We emphasize again that in this article the particular way of transforming energy into work is irrelevant.

the law...the average time socially necessary to produce it:

There is indeed a contradiction between the "machine measure of work" and the "value measure of work".

The first measure is the ultimate 'shop floor' measure that can be used to evaluate present worker performance. It is the precisely defined ideal that can be used by all sorts of bosses to discipline workers with the inevitable threat (an extremely ambiguous one at that) of replacing the worker with a machine. What is called Taylorism is exactly this specification of the machine ideal turned into a "science". The worker is to be mechanized as much as possible (both in a thermal and logical sense) under the threat of being replaced by the machine he is to mimic: John Henry squeezed between the steam hammer and the foreman until his heart bursts.

But the machine measure of work is by no means identical to the value measure of work. One of the main differences is temporal. The machine measure can be applied to past and present work, but a value evaluation of present work is necessarily post factum (indeed, many times taking years).The value measure of work requires that the present product (the crystalization of abstract labor) go through a whole social cycle involving innumerable factors extraneous to the immediate conditions of production. Thus quite literally the capitalist "Does not know what he hath done"! Similarly the worker does not really know what quantity of his activity has been turned into work at the moment of exhuding it. This is ultimately a consequence of the social nature of capital which can have cruel consequences on both the working class as a whole (sometimes 'struggle' can produce values) and individual capitalists (after so much "effort" they go bankrupt and it was all "for nothing".)

But though capital can exist post factum, capitalists cannot. They must have a measure that is immediately applicable, "objective" and "effective". Thus the eternal attraction of the machine: a worker sans the refusal of work. But there's the rub: the lack of refusal of work is barbed with the machine's inability to produce value. Thus the ideal system of machines can only be partially realized, necessarily, for if the ideal were realized totally capital would disappear, no value nor surplus value would be produced.

Inversely, the working class is beguiled by the same ambiguity of the machine. On the one side, the machine is the measurer and counter of the drudgery of work (either potentially or actually) and in effect the intensifier and lengthener of the working day; but on the other side, it has within it the Utopia of Zerowork. Hence with and alongside the Luddites we have Bill Sykes' observation:

"Gentlemen of the jury, no doubt the throat of this commercial traveller has been cut. But that is not my fault, it is the fault of the knife, must we, for such a temporary inconvenience, abolish the use of the knife? Is it not as salutary in surgery, as it is knowing in anatomy? And in addition a willing help at the festive board? If you abolish the knife--you hurl us back into the depths of barbarism."

The tension within working class movements toward machines (thermal and/or logical) has its roots in the very logic of the struggle against capital, in the end it cannot be resolved until capital itself is destroyed, and an evaluation of pre-capitalistic and hence pre-mechanistic knowledge can begin.

Work: The Logical Machine
Machines' Limits

there exists no machine...which can replace a given human activity:

A function relates any given number with a number. For example, the square function associates 2 with 4, 3 with 9, 4 with 16, 5 with 25, 6 with 36 and so on. A Turing machine computes functions by simply applying a 'clerical procedure' on an input number and systematically processing it until an output result is computed. It computes a function if for any given input number it computes an output number that is identical to the number the function associates with the input number. The 'clerical procedure' a Turing machine uses is literally the program of the machine and it is built out of the four elementary operations listed.

Now we can ask the question: can any function be computed by some Turing machine? In other words, are all possible functions computable?

In order to answer this question think of the set of all Turing machines. Though there are an infinite number of them, they can be put in a fixed, linear order because the programs (i.e., the rules that fix the clerical procedures they go through) define these machines, and these program can be put in a lexicographic order the way a librarian orders books by their titles. So we can literally list all possible Turing machines: Z1 , Z2, Z3, ……… Z132…..; this list is clearly infinite and for each whole number there is a distinct Turing machine. For example, Z254 is the Turing machine that is in the 254th place in the list.

[Figure 2 - a chart illustrating the above -p20 in the original PDF]

Now we are in a position to draw up a table where on the left side going top down is the list of all Turing machines in order while across the top of the table is simply the list of whole numbers from 1 to infinity. The entries in the table are the output numbers that the Turing machine of that row computes when the whole number on top of the column is the input number. Thus in the table in front of us which we are using for illustration the entry on the second row second column is 21 because the second Turing machine on the master list computes as an output number 21 when the input number is 2. Now a little care is necessary! Let us define the following function on the basis of this table, for any number n the function T will give the following result:

T(n) = n
if and only if the nth Turing machine when given as its input number n does not have as its output result the number n;

otherwise let T(n) = 0

Just to get the feel for this function we see that it has only to do with the diagonal of the table (and that's why it is sometimes called a 'diagonal proof') and that its first five values are T(1)=1, T(2)=2, T(3)=0, T(4)=4, T(5)=0 and so on.

This is a perfectly correct function, it associates numbers with numbers in a perfectly determinate way. But is it computable? If it is then there is a Turing machine that generates it. If that is the case, this Turing machine must be found in the list of all Turing machines, so let us call it Zr. If Zr exists it can be found on the left hand side of the table and the results of its computations can be found there also.

But now let us consider the r-th entry on the r-th row of the table. What is it to be? By our definition of the function T, the function that Zr is to compute, we have the following two choices: either T(r)=r or T(r)=0. If, however, T(r)=r then the entry found in the r-th place of the r-th row of the table cannot be r 11 definition (now is the time to look back at the definition of T!) but this leads to a contradiction!

For if Zr computes T then the r-th place of the r-th must be r. So let us consider the other alternative: T(r)=0, but if that is the case then the r-th place in the r-th row will have r in it! But that would make it impossible for Zr to compute T!

So we can conclude that there is no Turing Machine that computes T, and so we have a function that is not computable. Now the reader might think that the above proof is just a trick. But infect this proof is exactly analogous to a famous mathematical proof of the late-19th century (the original 'diagonal proof') that demonstrated that the infinity of points on a line or in space is or an order higher (indeed infinitely higher) than the whole numbers (1,2,3,...). I.e., the continuum is a radically different thing than the discrete arithmetic of whole numbers can capture (a rigorous expression of Bergson's intuition). But the remarkable thing is the ability to approximate the infinite richness of the continuum with the relative and infinite paucity of the whole numbers. For those who will see a significance here in terms of the relation of capital to the wealth produced by living activity, we wish them well and hope the effort has been worth it!

Godel's Theorem:

This theorem was proven at the beginning of the Great Depression of the 30s and it, along with Heisenberg's "Uncertainty Principle", forms one of the crucial limits of capitalist science. It can be stated quite simply: there is no formal system that can prove every truth of arithmetic. The reasons for this result are much more subtle, but roughly one could say that any system that could even begin to attempt to prove every arithmetic truth would be powerful enough to "reflect" its own mechanism of proof within itself and so would generate paradoxes like the Liar, i.e., it would create the space for a "strange loop".

Interlude #2

it creates the idea that...is possible and necessary:

In a similar vein see Marx on fetishism, especially Capital, vol. I, chap. 1, sec. 4.

only and average law...entire society:

The average we refer to is not the same as the sort of arithmetic average that can be inferred from the marxian statement of the law of value: an average referring to different conditions of production in different factories and industrial branches. This kind of average of course exists, but we ask the reader to abstract from it. What we want to stress here is the inevitable compromise which is a consequence of the formal representation trying to exhaust the whole society. So the average refers to the formal representation trying to cover all the non-computational activity which is being developed in our society and which is in fact not representable by machines' work. In a sense we are dealing here with a political average, even though this is too poor a word to express the complexity of what is understood.

The Wealth of Nations

The source's entropy...the average source's information:

Take two sources, the first transmitting alphabetical letters in a completely random way and the second using the same symbols to transmit English sentences. In the second case the letter 'e' is more frequent than any other letter. So the information contained in a transmitted letter 'e' is less than the amount of information transmitted through another letter, say 'q'. Further, the entropy is higher for the first source than for the second. In fact one can show that the entropy is maximum when the frequency of the different symbols is the same. This explains once again the fact that high homogeneity is related to high entropy, while the existence of structure (the presence of some kind of coherence) implies low entropy.

The basic idea...decodified into a language:

Any behavior that is full of surprises is highly entropic. "Intelligent" and "emotional" behavior have this in common and so they are, in this terminology, "homogeneous" because they are very unpredictable and continually escaping any attempt to formalize and structure them.

the circulation of money... information does:

Circulation of money conserves ownership in the transfer process, whereas circulation of information multiplies it. It goes without saying that in so doing it negates ownership.

"Let's put America back to work!" With this 'promising' slogan Meese, Baker and Reagan won the presidential election. What do they mean by "back"? They mean a return to that 'golden' period before 1963, before the crisis of work and profits, when America still worked; that is, when U.S. capital could still register a profit growth each year. With Reagan and the 80s, then, we seem to fall back to the 50s, the time before the 'original sin'. Is Reagan the beginning of a new epoch for American capital? A brief look at his program tells us, "No way!" As spectacular as his election and early congressional victories may have seemed, these were merely superficial events.

The 'roll-back' of Keynesian policies had already started with Ford and Carter: welfare payments did not keep up with inflation; the energy price spiral effectively reduced real wages; defense expenditures had begun to rise; public services in the cities were destroyed. In short, the mechanism of surplus value transfer described in The Work/Energy Crisis and the Apocalypse (Midnight Notes, vol. 2, n. 1) had been clearly revealed in the Ford-Carter period. However, the Carter set-up was not credible, neither was his performance as a leading man: he was too cool, too business-like, too colorless. With Reagan capital has finally found the right man for its initiative --a 'real man' of the 50s and a professional, though second-rate, actor. He is the appropriate form for the content of this period.

The political show has now finally become tuned to capitalist 'every day life'. And, in these apocalyptic times, the show is not peripheral. The 'real' politicians and their mediating class organizations are disintegrating, their political space is being dismantled by reality, the Tip O'Neils are finally having their heart attacks. In place of the old political show there is an attempt to directly manage a 'lifestyle'. In this respect Reagan is important. He embodies a way of living, the 50s daytime TV shows, a psychic principle. While Reagan needs the White House to stage his "Father Knows Best" show, Carter, the administrator, could have operated from any corporate suite.

What is the new 'culture' that Reagan embodies? It is the culture of a strange-time-loop, the deduction of the 60s and the shameless return to the 50s. Loathing the failed self-liberation which left one in a vacuum, refusing self-responsibility, into masochistic pleasure of self-discipline, joy in self-destruction, desire of death: these elements, openly or covertly, are part of it. Reagan, who is something of a national Marquis do Sade wished for by his subjects/victims, presents himself as a return to wholesomeness, to simple things and 'hard work'. The image is used in a morbid way by the adepts of the 'strange loop'.

The fashions of the 50s return as painful irony, as new wave, as punks; crew-cuts, narrow ties, high heels, pointed shoes; plastic, convulsion, faded looks. The 'new elegance' is un-healthy, ricketic, buttoned-up, harsh, coded, spastic, near death. Is this a joke on Reagan's new look in the White House or is this its necessary complement? In any case it is the refusal of 'laid back', of the hippy Geist; it is a refusal of health and efficient reproduction; refusal of functional discipline through an absurd self-discipline. We are Devo. This strange loop brings back to America the work ethos, praise of discipline, and the rhetoric of the 50s; but it does not bring America back to work and productivity.

Reagan is the rhetoric of hard work in the White House, but does he work hard? Work ethics, yes; work, no. Reagan, as a proletarian who got rich, symbolizes to all his luckless comrades, "Work no more." Reagan is a lazy rotten president. He gets up late, delegates all toilsome work, likes all social occasions, likes to chat with all the famous guest from all over the world

He’s amusing himself in the White House. Champagne flows. The smoking jacket is always in honor as well as the festive bands in military uniform. He presents a cheap movie dream from the 50s. Reagan embodies anything but hard work… Never has the work ethic and discipline been so will ironized. But what is Reagan doing to pacify capital which is suspiciously observing this show?

Reagan speaks to U.S. capital’s soul point for point. Like the old country doctor he diagnoses ‘tax anxiety syndrome’ and prescribes tax cut and concessions. A simple political task. But to engineer a “New Beginning” requires more finesse, even more instinct for cheap effects. Thus the new flavour of ‘freedom and adventure’ of capital is personified by ex-General Haig. While the true adventure of capital lies in the sum of the small acts of refusal and daily breakdown, of decomposition and wear-and tear, these adventures are invisible, almost inconceivable, and are inappropriate for dramatization; not the material for dreams and nightmares. Again the 50s help. They present the clear, understandable, age-old hereditary enemy: the Soviet Union and World Communist Terrorism. Haig takes them out of the closet. This enemy has a face: bull-like Brezhnev, fat bureaucrats, brutal Soviet Generals, tanks in Afghanistan.

Reagan’s rendezvous with the 50s becomes concrete. He co-stars with people he can understand, who experienced the same time: Depression, Hot and Cold War; youthful friends as it were. Brezhnev is a risen proletarian like Reagan. They have the same expensive tastes and would have fun together if they met socially.

Enter Haig with his deranged look, with his “I’m in control here”. He seems capable of risking the Third World War for pure ambition. By contrast, Regan appears strong, calm and capable of holding back such a madman. Their problems is that at the moment the Soviet Union does not even appear that aggressive. The Afghan war was only a clearing of the back yard. And then, beside Haig and a few Cold Warriors, nobody believes in a World Communist Revolution any more, least of all Brezhnev.

Here too Haig is helpful. He warns that the USSR is behind world terrorism. All those movements are directly controlled by Moscow he accuses. From the ETA to the Red Brigades and all the different liberation struggles from South Africa to El Salvador. Poor Russians! Just as well could the Russians have maintained the opposite: where did Quadaffi get his weapons?

The text book of this political science fiction is Claire Sterling’s “The Terror Network”, the summary of international terrorism. Still, somehow, here too Haig is believable in this terror-paranoia because in 1979 in Brussels he was the target of an attempted assassination.

Yet capital is clear that Haig’s spectacle of terror and atomic dance of death is not an acceptable risk. The real risk is neither tax [outa?] nor adventuristic foreign policy (though they produce thousands of mutilated corpses) Capitals crucial problem is that there is no leap in sight, just a continuation of Carter’s path: the dismantling of the assembly line, the movement of industry to the South and West, the further shake up of the working class.
Nor does the increasing expenditure for arms open up new vistas, it is a middle industry now: battleships taken from mothball, tanks and B-1 bombers are not technologically exciting New Frontiers. To solve the problem requires taking the Real Risk: an enormous provocation of the working class.

The massive cults of welfare rolls, the sabotage of public services, the promotion of private schools the shutdown of public hospitals, the end of CETA, the reinforcement of the police with paramilitary fascist citizens corps in the neighbourhoods. In part these measures attack the material survival of certain ‘marginal groups’ directly, this is specifically the case with cuts in food stamps, welfare, meals programs and medicade. Reagan appears determined to press these attacks to the point where those affected have to make a choice: either explode or rot. Reagan challenges them to create disturbances and is ready to put them down militarily.

The old game of the 60s Revolt-Reform-Money, can no longer be played. There is no integrating social spending, no army of social workers and programs of ghetto reconstruction. The incident of Miami (still under Carter) pointed to this new line. The blacks cannot get a cent from their unrest. The ‘struggle’ does not ‘pay’ any longer. Reagan’s risk does not lie simply in the danger of the explosions of the ‘classical’ ghettoes. The victims of the cuts are not only the racial minorities. Whites also feel directly concerned. The reactions of the white neighbourhoods were prompt and violent. For example there were street, highway and tunnel blockades in Bosstown. In Yonkers laid off fireman set houses on fire themselves and did not put them out. ‘Marginal’ parts of the working class like part time workers and jobless academics (who previously found refuge in government sponsored social programs) now have material reasons to defend themselves. Many 60s types could return more furious ever to the streets soon.

A further risk to capital is the possibility of a definitive collapse of the influential, mediating reformist organisation such as the churches among the blacks. The hard sweep destroys their space for playing games, and by the same token, capital loses a negotiating partner.

Consider the following scenario, the layers are forced to invent new autonomous organisations of struggle. Here Haig’s absurd spectacle of Terror shows itself to be Real. In the cities, a radicalisation can arise which will tear down the previous barriers against armed action. After the first wave of demos are stuck down, a second can arise which would not be so easy to control militarily. It is towards this possibility that the terrorists propaganda is obviously aimed.

Capital seeks to make certain in advance that no autonomous armed resistance can arise from indigenous populations. Should it arise, the conspiracy theory of World Communism would then be used to discredit armed resistance. Certainly Haig would have no trouble in showing international ‘wire pullers’ at work if armed opposition should arise. The ‘White Paper’ has already been written and the FBI and CIA has an arrest list waiting in its desk drawer. The terrorist of 1982 has already been made. Naturally centralized terrorism is a trap which working class struggle must avoid, but it is not so easy a matter. The State has the ability to dictate the conditions and it is interested in forcing the struggle to take its most controllable form. However, such armed action has only a propagandistic connection with the actual capillary and autonomous class resistance. Terrorism is, for the state, armed resistance made intelligible to itself. The U.S. state, however, risks getting a much more inconceivable resistance.

The retreat of the state from reproduction, the writing off of entire neighborhoods, the withdrawal of public services and the furthering of private business initiative (in the form of "free enterprise zones") can actually have a reverse effect: the resurgence of self-help organizations. The closing of public schools does not have to drive parents into religious of private schools, there are also alternative school projects that have been functioning for years already. As marginal as they may be, the manifold alternative and autonomous projects in various parts of the U.S. have collected experiences which in such a situation can be played out anew. The retreat into self-help by itself naturally brings yet more weakness and unpaid housework for everybody. But without practical self-help every battle of resistance against the lasting intervention of the state by military means is hopeless. Reagan's risk, therefore, lies in the fact that self-help can combine with radical forms of struggle, which under the pressure of too little money and more repression can cause a very, very dangerous and explosive mixture to arise.

This mixture has already shown itself very successful in the recent youth revolts in Central and Northern Europe. Here too the condition was the breakdown of the mediating organizations and had an alternative self-help background. It is just this brutal attack of Reagan's that can save the alternativist movement of America from a long rotting away period (and its irresistible development back into small business). U.S. capital thus stands before an actual risk, an uncertain future on which its entrepreneurial instinct can blow itself out. Even if entire groups should decline Reagan's invitation and prefer to idle away in laziness, to decay or kill themselves or allow themselves to die, that would be a defeat of capitalism.

Determined resignation and suicide can also be a weapon. A combination of resignation and explosive resistance can actually overload the most developed capitalist instincts for the future. The class would be complete Opaque.

The new U.S. model attempts through strengthening the role of monetary command to avoid the two extremes: resignation and explosion. Instead of the State Embodied, money itself will exercise control also in the reproduction sector. The goal is not the destruction of the reproduction sector, of course, but a more efficient and disciplined reorganization. The dirty sorting machines of all kinds and the Maxwell's demons that have become dizzy shall be purified and refreshed. That is especially clear in the school, where because of the competition of the private and religious, Catholic and fundamentalist schools, the financial control over students and teachers will be strengthened and the selection under the command of the dollar will be more direct and harder.

Under the pressure of fundamentalist and racist groups there will be a willingness to institute a 'voucher' program for schooling that would end local financing of public schools and the public schools themselves. A "free market" control over education, the same holds true in relationship to the destruction of the public hospitals and sanitation workers.

But if Money is to Command, inflation is a loss of the form of command. It is logical that a depreciating dollar can't be a reliable means of control. It continually compromises its own function, which can be achieved through the mis-use of credit cards and small loans and 'floats'. Time means gain for every debtor. Money is flowing with the stream of entropy instead of against it. The battle against inflation is therefore not a monetary problem, which even Friedman secretly realizes, but a problem of the reintroduction of work discipline and the real command function of Money. Breaking the budget itself does not create inflation, it is how it is broken that is important. For example, when the state is forced to introduce dollars into the reproduction sector it softens command. The social softening of individual risk makes workers generally fresh, lazy, shunning away from responsibility. It is not the dollar amount of the budget deficit that heats inflation but the "misuse" of the money for Safety instead of Command.

Thus it is more than logical to do what Reagan is doing: cut back on social expenses and increase military outlays (which certainly don't work to soften anything). Reagan is, as has been said, a provocation to class resistance, a kind of reagent of capital in the class soup in order to find out where it's at. Capital in its recent years lost its self-feeling and all its mirrors have become unclear. It didn't lack struggles in the mines, public services and atomic plants; however, no general subversive class project, no catastrophe was expressed in all this. Generally speaking these were battles to keep pace with inflation or defensive movements which scarcely opened new fronts. Capital worked without pleasure as did the workers. Carter was really the face of this lack of pleasure, a kind of Charlie Brown at the national level. Reagan provokes, through his classic conservative appearance at the ideological bazaar, all liberals, social democrats, socialists and progressive small businessmen. The old basis of the "European" analysis of U.S. capital, all the parties, coalitions, caucuses were powerfully stirred up. But it is clear that from this side no danger can grow to capital--the traditional left from the remains of the 60s are not able to mobilize new strata of classes in a new way; up to this point, nothing better has occurred to them than a new edition of the old mass demo in Washington (usually on a weekend afternoon). It is true that Reagan has lured this old political stratum from its hole, but not much else has come forth. A centralized representative answer from the 'rational' class middle is no longer possible. No new politics has been proposed against Reagan for the simple reason that it is not possible to propose any kind of politics against Reagan--only a more inclusive culture, a life style with which to confront Reagan, to answer his provocation on his own level--Reagan can only be played out.

Basically it is a question of two mutually determining and dynamic Games. If Reagan wants to play the upper and lower parts of the working class (the programmers and the part-time masseuses) against the average, because he thinks that there can be no contact between these two extremes, then he is making a mistake. An effective answer to Reagan and the Surplus Value Transfer can only be a 'short circuit' between these two sectors. The first game, the game of the upper workers, is the computer game. The new anti-entropological offensive of capital is assigned to reliable selectors. The second generation of electronic Maxwell's demons can no longer simply be disciplined with dollars.

Because one relies on their creativity, one has to allow them a certain room to play and this must be upholstered with a wage-guarantee. It is here a question of high labor cost, which one cannot devalue simply through firings and unemployment. Nevertheless, precisely this generation of programmers, technicians and intellectuals is in a deep reproduction crisis. It is not a crisis of money income, but a crisis of desires, of the joys of life, motivation, boredom, a culture crisis. Misery reproduces itself as loathing, emptiness and a loss of self beyond material needs. This crisis is not a 'luxury' and it is not just 'imagined', it is as real as hunger, disease and lust. It leads in the same way to mutilations and death through psychic diseases and suicides. There is no absolute ladder of misery, thus the 'civilization crisis' of the upper workers is as threatening as the material crisis of the lower workers.

This crisis found its expressions in the ecology movement, the sects. occultism, art, Zen, yoga, philosophy, mathematics, etc. The movement against this misery cannot be a traditional movement for wages, but it is aimed directly at use values. One of its 'forms of struggle' (between desire and fulfilment there is actually no battle but direct appropriation) is, for example, the Computer Game. The game is appropriation of work time, machine-time and enjoyment of these use values all in one. Seen purely economically the damage done to capital consists of the sums which banks and corporations lose through direct computer embezzlement. In higher organic composition organizations, Time is the most Valuable factor in the Creation of Surplus Value. And it is just at this point that the game begins. Games form the entropological dissolution process in the sorting and control machines. And the model for most of these games is the 'strange loop', paradoxical, reflexive feedback routines which make it possible to play with oneself. The Game is the game with one's alienation. The Game presents itself as the enjoyment of alienation, and becomes therefore a kind of sabotage: the actual vetigo of the demon of Maxwell. The Game is also the dizziness of the unproductive use of time, because it puts the beginning always as the end.

The meta-stability of the Demon approaches instability. From this point of view Reagan can only be understood as an ironic game: an historic Jest.

Yet, the Maxwell's demons and philosophical players of all kinds can sway on 'till they fall over without bringing the system as a whole to a breakdown. Their work is unimportant for the production of Surplus Value. They are replaceable and there are mechanisms for the selection of the selectors. The games can certainly cause accidents but no breakdown. The Game is simply too Evanescent. Therefore the other 'game' is needed, the game of the streets, of the alleys, of physical confrontation with those who control the production of Absolute Surplus Value. This Game is called Riot, Looting, Disruption of the physical circulation of Constant and Variable Capital (blockading the terminals extracting Surplus Value: department stores, banks, loan offices). Dysinformation without Disruption has little effect, Disruption without Dysinformation is too quickly recognized and easily handled. Yet this too is not a political alliance, no united front politics, certainly no organizational 'Proposal'.

The overlay of the two Games, Disruption and Dysinformation, can only appear as a new culture, as a kind of transversal culture. It can arise as music, as fashion, lifestyle--as the praxis of strife. IT CANNOT APPEAR AS A POLITICAL PERSPECTIVE WITH A FUTURE--in this case it would no longer be dysinformative, but intelligible to capital. This culture is certainly ironic in that it puts the lower for the higher and vice versa. In Europe it has brought highly paid engineers and day laborers living on an existential minimum together in the street in physical confrontation with the police. It is the High Sign between the programmers and the street kids. They need one another in order to win--because without internal breakdown, the military machine can no longer be successfully attacked.

The illusion of the 'consumer society' which has until now held the classes in competition is increasingly fleeting. The Poor no longer believe in their Rise. There will no longer be a battle for 'simple prosperity'. Even the Polish workers, who in this respect would have cause for illusion, understand this---the struggle to Rise has become meaningless. Although the 50s have returned there won't be any more 60s. Blacks and other 'minorities' will no longer come out for Civil Rights and Equal Opportunities. After the experience of the last decade they can only struggle for the abolition of all Rights and all Career Possibilities, or they would rather rot. The 'old values' live only in the Average sector of the working class and it is exactly this sector, paradoxically enough, that Reagan must try to eliminate. In this sense either there are no longer any future possibilities, neither Utopian nor real, or there are many futures at the same time, a whole handful of lifestyles which tear at the centralizing Future of Capital, as it were.

The decentralization of space (through computerization) must be followed by a decentralization of time. It is exactly the refusal of all Homogeneity that can become the strength of the transvestite double-Game. All this sounds Abstract doesn't it? But it cannot be more concrete. What makes it abstract is only the 'inborn' drive of the old politicians who want to force New possibilities into old Patterns. These Patterns are, for example, re-proposing Upward mobility, 'concrete' demands, Particular forms of struggle, Organization directed towards the mechanism of representation. That is considered Concrete, yet when one has seen 10,000 people on the streets of Zurich demonstrating merely against their 'dissatisfaction' and these same people are taking some physical risk for this, then one learns how concrete the Abstract can be.

Naturally it might seem that Opposition to Reagan's cutting of social programs is more Concrete. But we know that this is just a 'Jest', Reagan and his measures will not be able to re-solve any of the Fundamentalist Problems of U.S. capital. The experiences with Reaganomics, such as the Laffer curve or the 'rational expectations' theory of fighting inflation, more and more un-mask him and his new charlatans. Reagan's smile has already lost its fascination after a few months, even for U.S. capital, with the exception perhaps of the Defense industry. Self-hypnosis is a dangerous political method because the smallest blink can destroy the trance.

REAGAN MAKES IT CLEAR THAT FOR A LONG TIME CAPITAL HAS NOT HAD A THEORY OF ACTION NOR TACTICS, but only continues to exist in that it does SOMETHING and thus does not cease to exist. Capital's brain is today probably one of the largest collections of entropy in the system.

Although Reagan's Show gives the illusion of a forceful will, decisiveness, clarity and safe-ty, the motto for capital (and for us) has long been: EVERYTHING you know is WRONG, EVERYTHING you do is right. While the quantum physicists eagerly search for the 'glue-on' which can unite the elementary forces, Society becomes Fragmented, the forces of the system Disintegrate and only a Liar like Reagan can hold together the fragments by means of mind magic, rhetoric and Apocalyptic threats. Not for long however. The rags will soon be flying around the ears of this Fooled Fool. Not even a Russian tank will be able to save him.

------------

Strange Loops places much focus on "high tech" workers, who are interpreted as actually or potentially disaffected and thus a subject of struggle. In the U.S. at this time we cannot view the mass of "high tech" workers as disaffected: their relatively high wages, degree of "creative" work, often flexible work schedule and orientation, fascination with the technology itself, and the space and resources to have "hobbies" - all add up, mostly, to relatively reliable workers for capital. One area of exception has been around nuclear power and weapons. Nonetheless, disaffection is by no means impossible. In the not-distant future, we can expect a "shake-out" of the industry which will "rationalize" it with negative consequences for the workstyles of many of its personnel. Simultaneously, the number of workers entering the field will begin to outstrip the number needed as the industry enters a "degradation of labor" phase. The results will be intensification and rigidification of labor, wage stagnation, and the ensuing need to reproduce one's work self in more intense and desperate circumstances. Disaffection must follow.

The "strange loop" in the working class is the connection between "high techies" and "marginals". What must be examined here are the questions of lifestyle and culture. Given the situation of non-work or marginal work for the "marginals" and the prevalence of "hobbies" for the "techies", the unifying theme is that life exists largely outside of work - even though the "techies" are able to incorporate a certain amount of play into work (a fact which will tend to disappear). Our question is, to what extent is "non-work" time a unifying force not just between two extremes of the class, but that runs through the whole class. Strange Loops indicates some lines of investigation of the forms of work refusal and the primacy of lifestyles rather than work as unifying class. What can be politically generalized in these refusals? Will the refusal of work generate a set of struggles in various sectors of the class which will not only generalize into the destruction of the new right, but also something new for the working class? Or will we only have the "choice" of warmed over, newly austere, social democracy?

To some extent the personnel of the anti-nuclear movement represented the unification of the two poles: people who were self-marginalized but potentially high tech in terms of background and accessibility to training, etc. They were not much able, however, to generalize themselves or to move substantially the elements of each pole they incorporated. Nonetheless, they may be partly a lightning rod conducting the electricity of the strange loops in the future.

However, without strange loops in the class we cannot win substantial victories. The odd circuits and strange connections between and among various class sectors is vital to undermining and outflanking capitalist command and planning.

ACT I

Time: Late December 1981. Scene: Small cafe in Luquillo, P.R. - several M.N. Collective members are sitting around a table drinking rum and cokes and interviewing Mr. Pedro Abono, whom they recently met on their trip.

M.N. Briefly, what does your job involve?
P.A. I presently am working for a new national human services program. The section that I am working directly in is responsible for providing some social and employment services to unemployed families in a southern state. I am responsible, along with many others, primarily for screening, monitoring and planning.

M.N. What is this operation all about?
P.A. At this point everything is being planned and tested. The system is not in place yet. The fundamental idea is to determine what the recipients are doing, what services are being accessed, what their needs are, if they are working, and to locate them. The government is funding welfare assistance for these recipients and so the government finds it imperative to know what is occurring.

M.N. How do you keep track of them?
P.A. There is an official line and an unofficial line - the true one. Officially, we have a system in place and know what we need to. For example, we collect information through welfare offices, the immigration office, the social security office, etc. But in reality, we are attempting to set up a system and right now we are only guesstimating numbers... sort of pulling numbers and assumptions right out of the air... it’s true that we [have?] a few sources of information, but basically only old sources, and so who knows where half the information comes from.

M.N. So you don't know what is really happening to your recipients or whatever you refer to them as?
P.A. I guess to a great extent that's the problem.

M.N. Do you have a plan to tighten up the system?
P.A. Sure, in fact, it is part of our work plan. We are trying to develop what is called a management information system (MIS), in a general sense, a tracking system.

As a concept it’s there. We are attempting to develop it, but we are encountering a lot of problems. We are always being frustrated with the "old" system...To begin with, there are always a large number of bureaucrats to deal with. A large number of people fighting with each other over power. Second, one is dealing with the "old" system, which I believe, is mandated to self-destroy. It is very easy to destroy a program, to close it down. But if we want to develop something , it is so much harder. It’s like swimming upstream. So, as you are required to develop such a system, you design it and inform your superiors you need, say half a million dollars.

They just can't imagine spending this type of money for the required hardware and software, so they put a stop to it. They want the information and monitoring done but don't want to spend the money. Furthermore, there are the problems we face with the service providers and community of recipients. They want to be informed of what we are doing. They want to know everything… why we are making the inquiries, what we are going to do with the information. They want to be involved in all decision making and then to receive all the information. I mean, all these people get in the way.

M.N. Well, you want to respect their rights… don't you.
P.A. Definitely...But one is given an assignment and then finds it impossible to do it... You see, a federal act mandates and funds these services which are designed to enable this population to become self-sufficient in the shortest possible time. Now, our program pays for these services if they are not otherwise provided. But we are never sure whether the people who are paid to provide these services actually do the job. Or that the peopl6 who are receiving the assistance or services are actually using them to become self-sufficient. It isn't as if there is a one to one relationship between the money and work. So we have to check on this.

M.N. So it is your job to make sure that all these people are working? That they are using the money and services the way you have planned it?
P.A. Yes... and to find problems.

M.N. You mentioned contractors... doesn't the state hire and use its own workers?
P.A. No, at this point, our state agency does not directly provide services. We contract out to private agencies.

M.N. You mean, for example, the state is no longer planning to hire teachers as state employees, to teach ESL classes and some?
P.A. Right... I think it is an old concept that costs too much. I am sure that this is management's way of dealing with public employee problems. It appears to be much easier to contract for services.

M.N. When did this change come about?
P.A. I know this was a product of the Carter Administration...the beginning of the present "federalist" concept, in the sense that it put the federal and state governments in a position where they only fund, plan and monitor services. The federal government allocates the money. It also develops loose goals and guidelines the states must meet if they are to participate in the program. The states then take these funds and broad guidelines and, in turn, coordinate, plan, and work to insure the provision of these services. The states are responsible for these funds and so they provide for very stringent controls on these expenditures. But in terms of the actual provision of services, it is up to the state to insure that it is provided in the most cost-effective manner. I believe in most cases this means contracting out, even to other state or federal agencies. To date the largest share of the budget is in our welfare assistance category. It is interesting now that we are discussing this, that although we contract out for the provision of social services, and we have tried to develop a similar mechanism to distribute welfare assistance, we haven't been able to do it: The AFDC system has turned out to be the most cost-effective mechanism to date...the system which provides us with the best means of controlling the money as it is being given out.

M.N. Even though there is always the story that welfare is filled with crooks, you are now saying that the AFDC system is actually the most efficient and best controlled one?
P.A. Yes, you are right... the politicians are always attacking the welfare system, but it appears as if it is the most efficient public program in the country. We have compared their fraud or pilfering rate with that of private industry and the welfare system does a much better job.

M.N. So the idea here, in terms of welfare assistance, is to limit it to 42 months?
P.A. This is another important component of this federal act. It has built into it the limitation of entitlements. Many think that the Reagan administration began this, but Carter appears to have been the first to implement it. And right now the federal deputy secretary who is in charge of the program is trying to get it reduced to 22 months. Imagine that, the spokesperson for the whole system is trying to reduce the amount of time people will have to prepare themselves, knowing that 42 months isn't long enough for many.

M.N. 22 months??
P.A. Yes. But you know, we are being told that we are doing all of them a favor anyway...we don't owe them anything and aren't responsible for them ...but I can't go along with this...

ACT II

Time: Later December 1981.

Scene: Living room of house over-looking Humacao, P.R. - several M.N. Collective members are sitting. around smoking dope that they brought while interviewing Pedro Abono.

M.N. I was thinking about what we were discussing yesterday. It has a very diabolical aspect to it. You know the whole line in physics...about atoms in a diffusion process. From what I see, there is an extremely elaborate program being planned. It is a big tracing operation. I see it being similar to a gas diffusion process. You concentrate these people in particular places and then you let them out to different parts of the state...perhaps even the country, and then you are supposed to keep track of them as you let them out and as they diffuse out into the system.
It sounds like one of the most elaborate systems that has been developed to trace not just masses of people, but individuals as well. In fact, one of the great breakthroughs in the 30's was the gathering of vast amounts of statistics about developments in society; social security, unemployment figures, gathering data on industrial production and so on. These were mass aggregates. They fit quite closely with the economic theory of the time, Keynesianism...excuse me, I used to teach.
P.A. You see, this has been one of our big problems, a limit we have been facing. We are trying to track individuals, but we can't. We can barely track numbers, mass numbers.

M.N. Is this a model for government of the future? Do you feel that information gathering has expanded to such a point that microscopic scanning is possible?
P.A. That is interesting… I hadn't really thought about it in that manner. It appears as if the hardware for such scanning is available, but we don't know whether people will put up with it. However, there are a couple of things that make this a special population for a test case. First, they have for the most part all gone through hell, which to a large extent has made them more tolerant than the average American, at least in some ways.
Second, for many of them, this is a new country, a totally new environment, so that they do not know what is normal and what is not. We are presently able to collect a lot of information from this group because they probably think it is normal. I am quite sure that if we try to collect the same information from other people in this country, we will face a lot more problems.

M.N. So ,in a sense, they are a model population for this tracking system?
P.A. Yes, so much easier to work with, except for some, for example Haitians, they don't trust the government at all.

M.N. And the Cubans?
P.A. Well, the new Cubans refuse authority also. A large number who came out of Marriel had no use for the Cuban government. Their experience has led them to learn not to expect much from this government as well. But, they know that the U.S. will not deport them back to Cuba so they feel stronger.

M.N. You mean they don't like this state more than the other one?
P.A. Right. From all the problems that I have seen, they aren't happy here. One of their main problems involves being let down. As you know, the old established Cuban community and the American Government told them that they were going to live a very good life here if they came. They expected it, but they didn't getit. They are really disappointed. Some were thrown into concentration camps and other were left to starve in the streets, literally…

M.N. This tracking appears to be part of what is called an MIS system. I've had some experience with one. It was designed to collect certain kinds of information on a particular population. The team working on it had to change the system three or four times in 18 months. We started out trying to pick up and monitor too much information. We had to continually simplify the system and reduce the amount of information we picked up - the range and specificity. Small increases in information desired seemed to cause geometric expansions in cost and work (computer time, people to process and collect it, etc.).
P.A. We have had the same experience, and we have also found that in collecting too much information, one can also get into the position where it all ends up not meaning anything. You get 20 pieces of information on someone, but only need one that maybe is not even collected. It all ends up being a lot of work for nothing. We are presently trying to get much of our software rewritten so that we can get closer to getting what we want. However, you never know, in the future you may be in a position to use the data that you are now picking up, so you are afraid to throw it away.

Another big problem we have encountered is that, as you say, it costs a lot and until management can be convinced that they can benefit from the MIS system, they don't want to put money into it. They want us to come up with the information, but they don't want to invest in it, partially because they are under big pressure to cut back on all spending. A further problem is that as we are doing this, while we are developing our MIS system, we are facing all sorts of problems each day, crises, and we worry that we will not be able to set our system up in time to deal with it.

M.N. I see, in other words, if things shift too quickly, your information gathering process will be affected and unable to pick up the problem?
P.A. Yes, in two ways. One, it keeps us from doing the work of setting up the systems. We end up spending a lot of time trouble-shooting, which is not our job. Two, we don't know what is happening while the system is not in place and so we are afraid of being confronted with a crisis that we won't be able to deal with. You see, people have been hired with a certain perspective of reality, which doesn't allow them to see what is actually happening.

M.N. The Workers in the program?
P.A. No, the administrators... the bosses. They have a certain perspective of what it is like to be a recipient, of what social workers do, of what it is like to be in the street, which is I think false and naive. It is like the whole idea of cutting back on welfare assistance. They are supposed to be watching out for the interests of the state. In the short run, these cuts will probably reduce the costs for the federal and state governments, but in the long run, I don't think it will. In fact, with a high burnout rate for those who are put to work too quickly in bad jobs, on top of not being mentally, physically, or culturally prepared, they will put the state in the position of paying out large sums of money on cash assistance and services in the future.

But the managers don't want to listen to people who have experience in the field, who are dealing with the day to day crises and who are monitoring what little information we are collecting. But the managers think that the world runs according to their desires and perspectives.

M.N. Their performance seems to be judged on the amount they can cut?
P.A. Yes, I think you are totally right. But then again, they are supposed to be setting up a new type of system. I guess they feel that they themselves will be well rewarded for the destruction of these programs.

M.N. There is somewhat of a contradiction here. The job you are doing requires a lot more funding, but in fact you are being told to cut back.
P.A. That's right. You see, other sectors of the state, that in fact they want to reduce, they are also doing the same type of thing to, except that it is well planned, with no contradiction. They are cutting back on the staff and resources and forcing those who remain to do much more work. They are not investing in their people and so they are going to get fucked. This will cause serious problems in the future.

M.N. Of course the argument has been made by Reaganites that it is OK because people will be coming in and out of the private sector and they train people better anyway.
P.A. You are right. And once again, in cutting back on services, they are in fact trying to shift the responsibility back to the family, and that of course means the mothers, the women. More work for women.

M.N. But you seem to think that the shift to the private sector is in a sense almost cutting their own throat? They are not even going to have the personnel.
P.A. Yes… many of us do. I hope so…

M.N. We do to... so you envision a real crisis with this type of system?
P.A. Yes, in the short run. However, if they are given time to iron out some of their big problems, like training, schools, facing reality, etc...-they may be able to come out on top for a while. You see they are not fools either. I am sure that they plan to first destroy whole sectors before starting to rebuild things again. They want to get rid of all sorts of people who don't have the same interests and aren't willing to play their games. Meanwhile, in the short run, the system is not prepared, so if there is a real crisis now, I don't think they will be able to handle it.

M.N. If they are given the time? Or if we don't come up with new forms of trouble?
P.A. That's right... they are working against time and they know it.
M.N. In other words, as long as the recipients end the staffs accept their orders, eventually these problems will be ironed out?

- at this point Pedro brings out his own stash and rolls a few joints ...after a few minutes…

M.N: Just one question then Pedro: Am I paranoid… Is this just control for controls sake?
P.A. Well, when it comes down to it, we are trying to plug 300,000 people a year back into the economy. To make sure that they become "responsible", "productive", "law abiding", "hard working"… the old American virtues. All in the shortest period of time and with no real money.

M.N. So they are thinking that by putting a lot of pressure on these people, by limiting the length of entitlements, that that will push them to make themselves "productive" and take the jobs that no one else wants?
P.A. Well they say they don't want them to take the jobs that no one else wants... but that is what happens anyway. I for sure don't, but I see it happening. Of course, many work against the system and are better off for it.

M.N. What is your program going to do if it doesn't work?
P.A. I don't know. There have been many problems, but we really haven't faced a big crisis yet. However, the welfare rolls are growing fast and that is becoming a bigger and bigger issue... So this may be an important sign that it is not working... Pretty good dope... huh? See, it’s so frustrating. The administrators that I am working with have spent the last 5 to 10 years cutting back and destroying public service programs. It has been their profession to destroy the welfare. I think this leads us to the problems of the welfare state, whose era is now being brought to an end. People are tired of it because they are not getting what they want from it. One of the main reasons that this began happening in the late 70's is because government politicians and top administrator's planned it... people like Weinberger.

They used the excuses of fiscal crisis and more to cut back on benefits and staff, demoralized everyone, made it impossible for social workers and public sector workers to do their jobs. I know this is still occurring because now, as we try to develop something new to deal with people's needs, it’s impossible.

M.N. You are saying something different. The most common argument is that we can't afford it anymore. The problem with the welfare state is that it sabotaged the work ethic. People not working as hard meant that there was not enough money. There were too many "freeloaders"-like these welfare people- sapping the productivity of America. And the only way to recover prosperity is to do away with them and put people back to work again... which seems to be what your program is all about Pedro, to get them to be hard working "productive" citizens.
P.A. I think your analysis is basically correct, in the sense that the state and the system wants to put people back to work, wants to stop putting large quantities of money for people's needs. The administrators see things as you describe them. Their problem has been to get enough people disenchanted or disillusioned with the state so that they will take the cuts. To a great extent you have to pit one worker or citizen against another... and basically get them to think that the other is living off the other.

M.N. Aren't they saying that there is no more money now?
P.A. Yes. But the reality is totally different... We all know that... In our programs we have money that we have never spent, and the administrators would gladly give it back rather than use it to meet some very critical needs. This is something else they have been successful at doing, and perhaps we have also done it to ourselves. That is, accepting austerity and living with it. When, if you look at the flow of money in this country and the world, it is an incredible amount. The government has it when it wants it.

M.N. But are you using the money to do the tracking... detecting?
P.A. No, we haven't been able to get the MIS system into place yet.

M.N. So, you are supposed to monitor those people that don't get, taken care of by the private sector, providing them with what is called a safety net.
P.A. Right. When society in general doesn't deal with people's needs and as you know that is a very political question, what needs are, we are to step in. But we are being told every day that the private sector is to take over more and more because they do things better. So far we are spending a lot of time and money trying to get them to do it with very little success!!

As far as I am concerned, it has been a waste of time, perhaps a way to give business a big tax break. And get this.... Another concept that is being pushed is that we -the state- are no longer responsible for people's lives. How are we supposed to get people to believe this?... By using time... taking time to respond to a problem. Of course, that could blow up in their faces, but so far it hasn't. We are to use time to get people to realize that they can't depend on us and so they have to find another way of dealing with their problems. But you know, a lot of them don't.

M.N. Is there another way?
P.A. Is there another way?... I am sure there is. What it is, I don't know. But one thing is for sure, as long as they don't have to pay for it, it is not a relevant question.

ACT III

Time: Late January 1982.
Scene: Living room of modern bright clean new apartment in Atlanta, Ga. - several M.N. Collective members are sitting around doing several lines of Pedro's coke while interviewing him (he is the only one who can afford it).

M.N. You know—We have been doing a lot of thinking about you and people like you working in what we call the "detection state" When I think of you, my mind goes back to a strange, kind of mystical creation of this physicist of the 19th century, Clerk Maxwell, who wrote about what was later called Maxwell's demon.
P.A. Ah...yes.. Stanislaw Lem plays on his stuff. He's one of my favorites. I am looking for the Spanish version of his book.

M.N. That is interesting. Anyway, the story goes, this Maxwell's demon was supposed to violate one of the basic laws of physics by detecting whether particles in a gas were going fast or slow. And when he detected the speedy ones he was to open a gate and let them through to a reservoir where only fast molecules would be going; and close the gate whenever a slow molecule tried to come through. He was able to create out of no temperature differentiation, a temperature differentiation. On that basis, work can be created. This was like a mythical creature, you might say.
P.A. I remember something about this; but I never applied it to my situation.

M.N. Norbert Weiner, a man who wrote cybernetics stuff, argued that this process can actually go on for only a short period of time, that this Maxwell's demon can work; but eventually the demon wears out, because the demon itself is subject to that basic law, entropy, wearing down to a standstill. With practice, a demon can work for a long time. Still, Weiner is saying that in the long run Maxwell's demon is going to die.
P.A. So you are implying that I am working as a Maxwell's demon of sorts?

M.N. Well, what are you trying to do, what is all this detection about? To find the good worker versus the bad worker.
P.A. Brilliant... brilliant...

M.N. Well, you have that problem, don't you?
P.A. First, I don't see myself as a demon.

M.N. Demon, not in a bad or good sense, of course. The idea of a demon goes back, probably to ancient days when the demon was worker, a Super Human worker - demonic energies, powers beyond the regular. Don't necessarily take it in a Christian sense, all right?
P.A. O.K...O.K...because we are now with the Reagan types supposedly fighting evil... you know—communists—atheists—gays—foreigners.. God against evil as Mr. Reagan says.

M.N. We know better—don't we, Mr. Abono?... ha.. ha—ha—don't we really?
P.A. O.K., O.K., I think that what you are saying, now that I can think about my job situation, my relationship with the people who I deal with… well, I really don't deal with people, unless there is some trouble shooting to do. It's true, I just watch the molecules go by, watch the impressions on the screen, read the computer print-out telling me where the computer detected the molecules I couldn't see. I am supposed to categorize people by the amount of work they are doing or are able to do.

M.N. But Weiner said you are going to be affected by that selection process, and eventually you are going to get worn down. Is that happening to you?

-a few more lines-

P.A. First, let me point out that, as I explained earlier, I still don't do just monitoring, as I am supposed to, due to the fact that the system is still not in place. I can't concentrate on detecting as I now realize that I am supposed to. However, I do that work too, and the more I do it, the more things look the same. It’s frustrating!

M.N. Frustrating ...in what way? Why are you frustrated Pedro?
P.A. Well, I am facing many levels of frustration… many of my fellow workers are feeling the same way… It's not the old burnout syndrome, it's not like you are dealing with so many people that you can't deal with them anymore... it takes another form. It's like watching too much TV: you get so that you can't tell the difference between the background and the things that you are watching.

M.N. Is it kind of an informational versus an emotional burnout?
P.A. Exactly, because you don't deal directly with individual's problems anymore… only you deal with your fellow workers, but even then there aren't that many of them. I have done social work before, where you go home and you don't want to talk to anyone...it's the type of burnout of not wanting to answer the phone, read, think... and you also realize that you are being fed lies; you process lies, and in fact you are living a lie. You can't trust anything anymore... this has become clearer and clearer to me after Puerto Rico...They want to pick the good from-the-bad worker, but that is as far as it goes. After that, they don't really know much. You start realizing that the things you are told are less and less true. You realize that the things you report and have to say are not true either… You realize that you are also being watched and screened by someone else... at the same time.

M.N. But if you are given enough time, eventually the, problems will be worked out... the system will succeed?

- another joint is rolled and passed around-

P.A. Yes, given the time… time… time… but of course only until. And until new problems arise which will require another response from the state.

M.N. How are' your fellow demons dealing with the development of the new state?
P.A. Let’s put it this way, I feel that there are two types of, as you say, demons; people like myself who for one reason or another have ended up with these jobs and don't really believe what we are told, and those who at least for now seem to believe in it and want to work with it, make it their career to detect for the system. Let me deal with those like myself, I know more about them and at this point they are more crucial to the system. We are people who have been forced into these jobs as our old jobs have disappeared or aren't affordable; from higher education or social work or the arts. As you can see, - couldn't live like this on a professor's salary... ha…ha…including all this coke…want a few more lines?

-everyone takes a few more lines-

So although, I was not trained to be a detector, I like that term, I am working as one. In the beginning, it wasn't clear what I was supposed to be doing, but with time it is becoming clearer and clearer. I am now realizing, especially after these discussions, what role I am playing... And that, let me tell you, makes it harder and harder to deal with... to eat their shit. But, the people that run the programs, although they have a narrow view of society, they basically know when people are fucking off.

M.N. AHA
P.A. Like for example, many of us were active in the past in, for example, affirmative action struggles, organizing unions, welfare struggles, etc... Now we are dealing with a situation where we don't see these struggles...things are con-trolled so well, they have put us in totally new terrain, terrain that they control very well so far. So besides dealing with the frustrations of one's tasks, one has to deal with this type of working situation. This means much more work. You end up having to fight battles that were, I thought, won many years ago. Like affirmative action. I think it is almost non-existent where I work... they don't even hire "tokens"

-more lines and a few joints-

M.N. Given your position, have you thought of how you or we can deny the system of the time it needs? When you say that the system needs time, you mean two things... first, how long the system will take to be put into place, and how long it will operate. You first have to create the demons and the door. Then you have to make sure they select. Given this, you are in fact in potentially very strong position. That is, in yourself as a demon you can theoretically cause a lot of problems and not provide the system with time to let it get what it wants.

M.N. Hey—what power! There are a lot of us in that situation. However, there are several problems that get in our way. Many of us are pretty isolated. They have put us in different places and broken a lot of our connections. It is a new terrain. We must find new ways of moving and connecting. You need to make more contacts and play more games. You know that as you are working for the government and in a sense embody their policy, just because you are doing the work, there is a tendency to get caught up in it. As a worker, you know that you are being watched as well. But since you are isolated and alone, it’s hard to do a lot about it.

For example, I am in the position where I need the money and I have had to pick the best situation, given little room to move because they have already weeded out many of us who have always played games together. Of course, one mustn't forget that we are still here and we don't agree with their policies, okay? They know we are doing work, but they spend a lot of time worrying about us: all the leaks, all the late work. Even Stockman, he really pushed a certain line, but it turns out that he really wasn't sure he believed in it either. Not that I see myself being like him. But of course there is always the good demon who really believes this shit, really embodies the new state. They are the ones who, in the long run, will be able less and less to detect, as pointed out by Weiner. His thesis will apply most to them in the long run. They will be the ones who probably are going to survive these jobs, if the new state survives.

M.N. But the question is, are they going to be the ones who are going to know what is going on? In fact, you said that this is not the case. You are saying that unless the demons who burn-out very quickly actually set up the system and the programs, those who survive, who are in a certain sense more blind, will not be able to do the job.
P.A. I think this is the problem they face with Stockman. Stockman played some games. I am not going to compare myself with him, but...

M.N. You play your games too, Mr. Abono.
P.A. Right.. Stockman believed in supply side economics, at least he said he did...but I never did...

M.N. You were never asked...
P.A. True...ha ha Still, if he leaves before he has set things up for them, they are going to be in real trouble. In my situation, I was hired because I had an academic background, I had been involved in community organizing, and dealt with minorities. The people who hired me didn't have this experience or knowledge. They knew their weaknesses. Of the 30 or so of us that were hired, most came from the same background. Some didn't -basically the ones who are now being trained to replace us, the one-sided demons. Of course some of them will change too, I am sure. But, it may be too late for them. Anyway, of the 30, side had to leave early because they either played games without covering themselves or couldn't take the shit anymore. The rest of us, excluding the one-side demons, are still around, not agreeing with what is happening, but sticking it out. We know we are needed now. But with time, if things get properly set, they won't need us, and it will be much easier to get rid of us.

M.N. You will have set up a system which by monitoring 8 or 9 pieces of date will give them a fairly good idea whether a molecule is "fast" or "slow" and where it is headed. So they won't need you. Right now, they need you. They have to go for the person who can detect what is going on, who can translate the detection into the creation of the MIS system. Your contra-diction is creating an MIS system that is going to replace you and you are suspicious of anyway.
P.A. We are dealing with something new here. Besides, in the last few years I have learned that I never know at the moment I do something on whose behalf I am doing it. It takes a little while to know who you are really working for, who is benefiting from your work. When I started doing this work, I knew something different was happening. I was playing a whole new game and when you started talking about these Maxwell's Demons back at Luquillo beach and Humacao, it all started falling into place.

In the past, I thought my job was detecting needs...not people. But, I see this whole thing in a different way now. It’s not a question of detecting need. See, I have been told that I have to detect needs so that we can address them. But every time I detect new needs, they just take notes of what I say and never address them, unless they have to or it means getting more work out of people. In fact, they seem to be afraid to let us monitor and register the real needs because then somebody will use that information to demand something.
They tell people that as a long as they don't see the needs, they are not there. Now, it is getting clearer...
Like I said, the needs are always politically defined. For example, they are now coming up with a concept called Prime Wage Earner, taken from CETA. They say that they only want to detect his needs. I say "his" because the "primary wage earner", is supposed to be someone who has the most potential for earning the highest wage, in a family: so the man. It basically sets up a situation where women are once again discriminated against. They even have the audacity to claim that it is not sexist.

They also only want to detect short run trends and problems. This is one of their blind spots... Because they are not trained to think too far into the future.

M.N. It appears that the assessment of needs is largely the attempt to determine which needs are the most explosive, immediately, disruptive, hoping that if they prevent blow ups, they will get more time to transform the system.
P.A. That's Well, the difference between the old state, the “mediation" state” and the new “detection state” is that the old state said “we are going to be there.. to "mediate" between you and your employer, private capital, etc." The "detection state” says "we are not going to be there unless we have to. Of course, we are going to be watching you." The "long run" is no longer the responsibility of the state, nor of the private employer, private capital, ...but of the people. Their only long run goal is to have only the chief administrator working. Everyone else will be out the door. They are saying to us, when you are finished, we are going to kick you out.

M.N. Everyone must know that by now.
P.A. Sure, the manager brags about it.

M.N. There is a contradiction here - you are saying that you are all quite isolated and there is an enormous quantity of information that you are all sharing together.
P.A. Yes, I agree, but I think this is also a problem which society as a whole is facing.

M.N. Well, as a demon, what do you suggest that atoms do with this new state?
P.A. Well, if I were an atom and of course I realize that for a higher demon, I am an atom, someone else is tracking me, I feel it more and more. I process information in a cogent manner for the state. So if the atoms are going to deal effectively with the system that we are building, they are going to have to know that they are dealing with an information system: A system which works to pick up information from everyone and then either keep it from itself or return it in a distorted or modified form. The information being picked up is for managers and politicians, not for the people.

In this sense, democracy, (ha!) or what little "democracy" there was is being destroyed. For example, I have noticed lately that the is a move to destroy all forms of real decision-making input by people, even doing away with the pretence of giving that power. They want people to give information, but that is all.

I have seen state managers again and again go out of their way to change regulations to eliminate formal decision-making input mechanism. They use whatever reason they can get away with: too much bureaucracy, takes too much time, costs too much money. The atoms should be aware of this and work to subvert it. They are dealing with a "ones-way-mirror." Next, "molecules" should know the types of information the state is collecting from them and work to give it bad or disinformation. The problem is how to do it.

M.N. You are saying there are many different levels of information. You have access to a lot of information which you are supposed to use, yet you also have a hard time getting hold of a higher level of information perhaps collected on you. Now, it is useful to get hold of all this information that is being collected. However, the system is making it harder to get hold of information at higher levels. If you are out there, being a molecule, you are not getting, or you are not supposed to be getting any information from a level above you, even if you are working within the system as a demon on a lower level. How do you get this information? Part of the answer is for people in your position who have access to this information to share it with those who need it and are seeking it. That way, everyone has the same information. What can the demons do to get this information out? First of all, leaks… the whole field of leaks.
P.A. You are right… go ahead.

M.N. There are two ways. This can be one of Midnight Notes Theorems: One is to pass on dis-information to the system, and the other is to pass down and across the information you have collected and involving your instructions and regulations. What kind of information do you pass up and let these higher demons collect from you? You have to come out with bad information that is plausible and that will make it hard for them to do their planning. You also have to try to get many others to do the same thing. If you do it by yourself, it may be so insignificant that it may never even matter. But then it might. Meanwhile, you have to take the 'real' information that you have collected and pass it on to the molecules, leak it out. Send wrong information in one direction and correct it in the other - exactly the opposite of what the state wants.
P.A. Hold on! Don't forget! Ever present in these games and leaks has to be the concept you people always talk about, the refusal of work, doing things with the least amount of work. Otherwise people, whether demons or molecules, will just burn out. The strategy which we are discussing cannot become another form of work! You have to enjoy your games, "enjoy your struggle".

Many of us demons are feeling quite isolated, but that is not the whole story. We are not dead yet. Many of us have formed informal links, sharing many pieces of information - about our jobs, about the information we pick up, etc. This "network" of information is growing each day and is becoming a pain in the ass for management. Issues of pay and work situations usually start off the relationships. Telephones always bring people closer together when they are physically separated, but I always wonder who's listening. I am always careful.

You know, going back to this whole issue of refusing work - It has become very clear to me that the times when I am least able to think and react to what I am doing is when I am working hard, over-worked, the times when they pass the work on to me. So I think one of the most important ways to fight back is to pass the work back to them. The more the better. If they realize that every time they make you work, you make them work more, they will soon stop. Keep them hopping!!

MN(1) That's right. That's the point. The more they hop, the shorter the life span of the demon.
P.A. This is the best way to deal with the demons who love their work, or any fellow worker who loves his work, just like the boss: Make them hop, give them all the work that they love to do.

M.N.(2) Ha...ha... give the work to your enemies.
P.A. That's a beautiful quote…give the work to your enemies… only to your enemies!!

M.N.(1) I've thought something! The signal-noise ratio in information theory!
P.A. What?

M.N.(1) You know, every time the information is passed from one level to another, it is corrupted and played with; and so, by the time the information gets up to the highest level where it will be used to make basic decisions, it will have become so completely unconnected with reality that this will cause them to make decisions that can cause enormous problems for the system.
P.A. You mean they become unable to detect the true signal through all the noise… and they then use this information to make wrong decisions.. what a feeling of power I have all of a sudden.

MN(2) It's the coke!
P.A. It's time to play, some noisy games I see.

M.N.(1) Ha ha. They have to be given the sense that they know, but they don't. All coups are based on that actually... Ha.ha..ha... Now that we are talking about information theory… there doesn't seem to be a channel for us to circulate the information among ourselves, or to our molecules - welfare mothers and fathers, office workers, factory workers, students, whoever the hell else we want to pass it on to.
M.N.(2) Well, that's the irony of the moment… To transfer information you need two things - a channel and a code. The channel is there. It's only for the using. For example, take the cassette and the recorder that we are using right now—everyone has them... they also have television-, telephones, etc... everyone has a fantastic amount of possibilities of communication with each other on an immediate level. One of the things is to use those channels. Think about Khomeini, how he. was able to use his tapes even in "primitive" Iran: the electronic ayatollah.
Everyone: Ha..ha..ha..

M.N.(1)The second thing is the code.. the language … we have to create a new language… we have to get a lot more information out with a lot less ideology. The left tends to spread a lot less information with a lot more ideology. But there has to be ways of disseminating this information … oh, no, of course not you Pedro..Ha.ha..ha..
P.A. Well, maybe I would like to join in on the fun.

M.N. (1) Oh, a convert!
M.N. (2) I was detecting that we might have found a convert back in Puerto Rico. Ha..ha..
M.N. (1) They have assumed that they (the state) can win by denying us information, We can win by getting this information out. Imagine what millions can do with all this information! Infinite wealth!
M.N. (2) It's the wealth we really want to share —what does it mean to get the information out? What is the information… it must be more than just reports and statistics...Where the money is ..that there is money, where it is, and how to get it… Where the rest of the wealth is ...that there is such wealth, where it is, and how to get it.

It's May 16, 1981, and we're at the N.Y. State Correctional Facility at Attica celebrating the birthday of Malcolm X. For foul deeds done behind these thirty-foot walls the millionaire Rockefeller earned his sobriquet, "the Butcher", as history will always and forever remember.

This afternoon the Attica Institution Band provides the opening entertainment. Theirs is a powerful, contradictory sound. Some had wanted disco, others jazz. These wizards offer "fusion" which blasts across the gymnasium ricochet off the cement-block walls. They practice five nights a week, play Saturday and Sunday before the movies and do special concerts like today's. A red, green, and black cloth of sound is unrolled across the people who quietly and expectantly sit at the picnic tables that have been spread about.
"It's a rat race in here," a prisoner explains to me, "only the strong survive. The evils of the outside society are intensified in here: it is individualistic, predatory, profiteering, parasitic. Inmates are divided against each other."

The Afro-American Cultural Studies Group has organized today's celebration and it seems that they have brought every art, ancient and modern, to help break down the isolation of the inmates. "The policy of the A.A.C.S.G.," its spokesman announces, "is to educate, to agitate, and to organize." In the few years of its existence it has had to struggle against great odds. Its leaders have been shipped out or put in the hole. Its members have been harassed. Bureaucratic pricks and thorns have been strewn across its path.

Malcolm would say that you "have to wake people up first, then you'll get action. But how do you wake them up?" he'd ask. "Not by telling them of their exploitation. No, you wake them up to their humanity, to their own worth, and to their heritage." It's this that the A.A.C.S.G. does in Attica. It teaches African and Afro-American history. It teaches the history of Attica too. "our being here. This is a product of struggle. Thirty-one people died in D-yard so we could be here today."

1971: ten years have passed.

Apparently, the guards have changed too. Besides the crew-cutted, beer-bellied lifers, there's a number of long-hairs, some Blacks, even a woman, and quite a few Kluxers. There's a strong union, a state job, good pay, not bad hours and security. "I don't care who you are. Put on a uniform and sooner or later you'll start oinking". I scribble away on a notepad. Two guards approach me. They escort me to the sergeant's office. "No notes", the say. After a brief exchange of views during the course of which a great many members of the A.A.C.S.G. have assembled at the office door it is agreed that I may continue to take notes as long as I refrain from taking down a man's name or number. "Don't use your right name, no, no, no, no", as Fats Waller used to say. As to numbers, who wants them anyway?

John Fairbrother, the oldest and chiefest of the brothers takes the microphone and asks for silence. He tells us, "Listen, please", and the courtesy and command within his pronunciation of that word, "please", instantly makes you understand why he's the first speaker. We listen. He paces backwards and forwards. He carries the mike as if he were singing jazz. He wails his wild notes. His words are in the Malcolm plain style.

"Let's learn his language", Malcolm would say of the white oppressors. "If his language is with a shotgun, get a shotgun. Yes, I say if he only understands the language of a rifle, get a rifle". John Fairbrother's is a helicopter language, whirling and chattering from above, bringing succour to the hurt and menace to his enemies. "Music of the devil", somebody at our table says and everybody chuckles. When he finishes his speech, someone else notes, "Within a month he'll be shipped out: just watch".

Besides music, dancing. Three sisters have travelled down from Buffalo for the occasion. "Sure, everyone tells us not to come down here 'cause we're sure to get raped or murdered or at least robbed". She laughs and laughs. Here is the drum. Here is the dance. These are Afro-American dances: the Nile, the Euphrates, the Congo, the Mississippi flow in the four limbs of each of the dancers. In the drums we hear the voodoo of Toussaint, of Harriet Tubman, of the Dodge Revolutionary Union Movement.

John Fairbrother, after their performance, asks a sister to dance. What formalities, what kindnesses, what gentle courtesies, these beautiful dancers cause! Three sisters, a hundred brothers: in that hideous architecture of evil, a hundred and three mirthful countenances.

"Ballots or bullets", the most famous three words of the decade. Malcolm would start out slow. "It’ll be ballots or bullets," he'd drawl. He knows you've heard it before, that you're waiting for it '"It'll be liberty or it will be death”. Yes, yes we’re with you, this continuity with a rhetorical tradition, "The only difference”, now everyone's really listening, “The only difference about this kind of death, it’ll be reciprocal". And the audience would explode.

"Reciprocal". I have heard this curse: May the last and ugliest dog save his polluted urine to water the filth of Rockefeller's grave.

Ballots or bullets. "If you're afraid to use an expression like that, you should get out of the country, you should get back to the cotton patch, you should get back in the alley". Attica is a slave plantation, the guards watch the quarters. Outsiders have a license.

So: a college professor explains why he calls Malcolm a “Black revolutionary warrior”. What does it mean to say that he was “Black”. It means that he’s the heir of the worst oppressed of three centuries, that he’s part of the cutting edge of the liberation of the Third World, that today his name is on the lips of Soweto. What does it mean to say that he was “revolutionary”? It means that he could make the oppressor appear puny and ridiculous. It means that he could make us seem like a rising giant, and a cunning one.

“We pray that our African brothers have not freed themselves of European colonialism only to be overcome and held in check by American dollarism”, he’d warn. What does it mean to say that Malcom was a “warrior”? It means that he was clear in his objective, responsive to his followers, creative in his thinking, and always audacious : “In Mississippi we need a Mau Mau. In Alabama we need a Mau Mau. In Georgia we need a Mau Mau. Right here in Harlem, in New York City, we need a Mau Mau”.

The talk at the tables is careful, subdued, dignified, as inmates choose to share their experience with a visitor. A man in dreadlocks, a Rasta man, says that he feels about Bob Marley’s death the same way many felt about John Lennon’s. “We have a class analysis”, he says, “not a race analysis”.

“When I saw that they put a skull and crossbones on Marxism-Leninism, I decided then and there that’s what I wanted to study”, explains a militant.

A scholar wants to know what I think of Harry Beaverman’s book on the debate on the transition from feudalism to capitalism.

“You can’t stop those youth over there. That’s a working class that puts its theory into practice. They’re taking care of business. It’s not a racial problem. It’s a class problem. I give credit to the parties in Brixton”, says another.

“Like man, I’m a Christian. I don’t have the time for the Afro-American Cultural Studies Group”, says a dissident.

A poet rises and takes to the stool in stage center. He is accompanied by two bongos and a guitar. He sings of Stackolee and the Rehabilitation Brother”. The prison rebel tradition of the toast, as BAAAAD as poetry can be, is transformed by the poet into rattling chains of scorn and ridicule for the con-artists of rehabilitation. The poet sings his song of praise for Malcolm. Trumpet notes to the slain. There is a beautiful hymn to “Umodja” – unity. He recites with fervent passion, and concludes: “Prison serves no purpose WHAT-SO-EVER.

We eat prison grub: all starch and sugar. However, there’s some wonderful rice, truly fine, a well and hotly seasoned pilaf. A couple of polaroids have been produced and everyone's getting in line to have their picture taken with one of the dancers from Buffalo. "I wish they had performed a war dance", a brother mutters.

Reverend John S. Walker, known as Talik to the brothers, is a tireless, learned, dedicated advocate of prison reform and freedom for the Afro-American people. He gives a final speech. Of the music, the rice, the dancers, he tells praises. Then he gets down to business. He has a warning. Black communities across the nation are weak, powerless, and incorrectly politicized. "We must begin to think of ourselves as vanguards", he suggests, "practicing the collective leadership that the A.A.C.S.G. exemplifies and accepting the responsibilities that leadership entails".

Since 1965 the strategy has been to eradicate black and poor people from the streets. "The brothers from the joint cannot return to the communities with negative criminal activity. Black ex-offenders have not organized to eliminate the situation in Atlanta. Our communities need you and we need to know that when you return to us that what you say is sho' 'nuff". He concluded with the story of Gideon who preferred 300 fighters to 10,000 lame ducks. It was a powerful speech and a hundred pairs of hands applauded it hard.

Malcolm. Always outrageous, always pushing, daring, goading, taking your breath away with undreamed of possibilities. "Stop singing and start swinging". he's challenged the Civil Rights marchers. Just when you thought you were getting somewhere.

All of us sang the rolling hymn of James Weldon Johnson's "Lift Every Voice and Sing". We sang the first verse and the third verse. The middle verse was printed on the program, only we were quite distinctly told not to sing it. So, here's what it says:

Stormy the road we trod,
Bitter the chastening rod,
Felt in the days when hope unborn had died;
Yet with a steady beat,
Have not our weary feet come to the place for which our fathers sighed?
We have come over a way that with tears has been watered.
We have come treading our path through the blood of the slaughtered;
Out from the gloomy past,
Till now we stand at last were the white
Gleam of our bright star is cast.

A spokesman for the A.A.C.S.G. delivers, finally, the wisdom of the joint. "Crime is illegitimate capitalism. The capitalists are the most violent group of people in the whole world. Capitalism is the real terrorism. That is what we have to prevent". It's true: besides the H-bomb makers, about the only business that's thriving now is the prison-construction business. "We need your help, the help of the community", he says. "It's like the sardine reforming the can: it can't be done on the inside".

This spring, CISPES and other groups will be calling another series of demonstrations. They will be the n-th, the n+1st, demos on El Salvador in addition to the hundreds of rallies held throughout last year all over the U.S. Once again, as on May 3rd 1981, people will congregate from every part of the country, spend (collectively) millions of dollars, nights of sleep, march, long hours of bus shock, to participate in an event which, as last year's experience has taught us, will have at best a purely symbolic effect. Haven't we learned yet? Demonstrations in Washington will not stop the US build up and intervention in El Salvador.

It is certainly nice to get together with people all over the country, exchange news about what's happening back home, take some literature that will come in handy at seminars, teach-ins, etc. Most important, excuse the irony, it's nice to have the feeling you are doing something. But are we really? Take last year: thousands of people poured into Washington, millions of words and slogans were written, screamed and chanted, most often reaching ears already convinced -- and yet what did we gain except feeling good about ourselves, keeping alive the impression that we are doing something?

The state hawks clearly were not very impressed by our effort; their main response was to escalate the war. Meanwhile, in El Salvador twenty thousand people were butchered. In fact, one had the experience of a total schizophrenia. One day you march with your placard: "Imperialism won't pass", "La lucha continua", etc. Next, you read in the paper about the massacre of hundreds of Salvadorean refugees in Honduras, the mutilations and tortures, as if the war and our demonstrations each went their own way: Americans marching to Washington, Salvadoreans dying, we march, they die, march and die. Even in the battle to prevent deportations we have failed to reach any success.

Is this simply because the US state and capital are "too strong" or is it the case that there is something wrong, badly insufficient, almost non-serious, with our strategies and tactics? Why in fact should the State Department worry about all our marches on Washington on Saturdays and Sundays when nobody is there and we couldn't disturb the hair on one dead-bureaucrat's head?

They are so confident in our ineffectuality they don't even send the police openly any longer (see May 3rd) to keep us in line. Indeed, they can only be happy that we channel our frustration and potential explosiveness in such innocent and innocuous ways -- we engage in "celebrations of solidarity", but not in occasions to discuss what this would mean in practice. They must be happy indeed that we spend our energies and our money - our precious and decreasing movement resources -- to hear repeated (many times) from a podium the same facts and ideas that got us going in the first place (plus the invariable Pete Seeger). What a perfect method of neutralization. They would, however, be very upset if instead of Washington we marched on week days in the shipyards and airports where the helicopters leave for El Salvador, or on the factories where they are built.

As we all know, American intervention in El Salvador is not made of words and ideas but is a very material process, made of guns, rockets, bombs, jets, gunships, welders, assembly lines, trucks, ships, air freight haulers, CIA and military advisors and, possibly soon, even us as draftees. Why then demonstrate in Washington and not in the factories, ship yards, airports and recruitment stations where the helicopter gun-ships are built, shipped, assembled, packed and Manned? So why go to a dead city on Sunday and not on Monday talk to workers that are doing the producing, packing and shipping?

We learned from the 60's that it was not our words that troubled the Pentagon. If the anti-war movement had success in disrupting US involvement in Vietnam this is because we did much more than simply march on Washington to inform the country of our moral outrage. We burnt draft cards, occupied ROTC buildings, left the country for Europe or Canada instead of being inducted for Nam duty. We never took the "winter palace", but our actions were a continuous nuisance, a continuous material drain for Pentagon and Co.. By forcing continuous breaks, preventing the wheel from grinding on, we were an inspiration to people all over the world.
Today the success and the impact of the European anti-war movement on even the US war mongers is based on the same success. For example, recently the movement physically blocked attempts by the US to widen and lengthen an airfield in Germany in order to make it ready to receive the new missiles they are planning to base there in 1983.

The movement was also able to draw in many people who saw in this a concrete act against the war planning and to draw the connection between general nuclear death and the daily death people around the airport suffer from; the pollution, jet noise, shrinking space.

But we can’t we do the same now? Why not investigate what are the lateral links, the bridges of repression between the US and El Salvador, where we can direct our action [marches????] and intervention? Why can’t we find out where the helicopters are built and shipped, how we can prevent it, how we can involve the workers who are doing it?

Can’t we make everyone confront the fact that they are participating in murder? Troubling their sleep? Put on the map these isolated [????] “innocent” towns where the weapons are built, say their [????} and show them to be American Auschwitzes? Harbor refugees and prevent them from being transported and block the airplanes that attempt to take them back. This is not marching in Washington “on a Sunday afternoon”, but it is what will help the Salvadorean people avoid an American slaughter.

By failing to practice these sorts of actions, not only will our demos be ineffective and wasted (dissipating our energies for nothing), but we won't be able to avoid being accomplices, by virtue of our passivity and lack of action, when faced with a slaughter.

We know that we are not along in feeling that we cannot repeat the same thing as last spring, and that current tactics lead us nowhere. The stakes are getting higher and higher. As Haig, Weinberger and Reagan have made it clear: this is a question of life and death, there is no return for anybody in this war. Not for the US state who is testing here its ability to control and exploit Latin America and further its ability to suppress any dissent at home: not for the Salvadorean people for whom the only alternative is either victory or genocide, and not for us, who if we accept Salvador will accept everything. We too are being tested in El Salvador. For the government knows that if we accept this, we are ready to accept even a nuclear war.

It is time then to move not just with our feet, in yet another [march?] but move politically by finding the raw nervies of the apparatus of repression and transferring our activity directly on the [?????} the problem is in Tulsa, act in Tulsa, not on the lawn in front of the UN. “Acting in Tulsa” means the following:

Find out the unions that are involved in building and shipping arms to El Salvador, - go to meetings.

Talk to the women in these areas, show them the pictures, the facts and not just on the campuses.

Name the plants and shipping points with graffiti, stickers, etc.

Put obstacles in the flow of production and transport.

Make the connection between accepting death as a way to make a living, accepting to become a murderer in exchange for a wage, pay the rent with the blood of people who haven't done anything to you and accepting a job that you know will kill you and may even kill your children as well.

Bring the attention of the media to the towns that are now living on the death of the Salvadorean people, bring Salvadoreans to these places and talk to the workers, and ask them not to butcher their kids, etc.

This is by no means a complete list, but it is only down this path, which is no guarantee of victory, that a real possibility lies. Continuing the old path is a guarantee of defeat.

Where Do We Come From?

Is the right to work the right to be exploited? Why does the Left make the "right to be exploited" its primary political demand? Is housework work? Do women on welfare work? Did your mother work? What did she get out of it? Is sex work? If so, for whom? Do you work after you retire? Is schoolwork work? Is "unemployment" work? Is work productive? If you work, should you get paid? If your wages rise, do someone else's fall? If the wages in the US rise, do wages in Latin America fall? Vice versa? What is a "high wage"? If wages rise, do profits fall? Should we be afraid of robots? If your job is automated but you continued to get your paycheck in the mail, would you send it back? Is there "meaningful" work? Do you get a raise by working harder? Do you get a raise by going on strike? Do you get a raise because others go on strike? Is there scarcity? If so, of what? Your days, hours and minutes or oil, coal, uranium and natural gas?

Who Are We Now?

Why, in the most liberal state in the US, Massachusetts, in the fall of 1982, did 75% of the electorate vote for the Nuclear Freeze Resolution and 60% vote for the re-institution of capital punishment? Why did we not trust the state to decide our collective death but we did trust the state to decide who is to live and who is to die individually? Would it be different if most of those condemned to death were white? Are "work related fatalities" capital punishment, genocide or necessary accidents? What do you have against the mugger if Reagan is an honest man? Do social workers who "allow" their "clients" to starve or freeze to death deserve the electric chair? Is it more of a "war crime" to burn people in ovens or bombard a city and blow them up in their apartments? Can the US afford national health insurance, an apartment for everyone, a two-day work week, a guaranteed income, good and plentiful food for everyone, wine and beer for every dinner table, retirement at forty, warm northern apartments, cool southern homes, long vacations, food for the "hungry of the world"? All, some or none of these?

Where Do We Go To?

When was our last revolution? 1776, 1864? or the 1960s? Jefferson said there should be a revolution every decade, is he to be trusted? When will the next revolution in the US be? Are you willing to wait that long? If not, what are you going to do? Do you advise children to plan for a revolution in your life-time? If not, why not? Who do you have to trust to make a revolution? is a revolution made like a car, like a shit, like an orgasm, like a house, like a bridge, like a dance, like a child, like a murder, like a brawl, like a play? How low must the profit rate fall before capital dies? Can capital die of senility, of cancer, of a heart attack, of gunshot wounds, of stroke, of suicide, of emphysema, of AIDS? if you "had" an army of one million what would you do? Would you try to seize state power? March into Congress? Arrest Reagan? Shoot the heads of the Fortune 500? Take over the banks and computer network? Distribute food, fuel, housing? Automate factories? Disarm the police and the loyalist army? What is paradise? Utopia? The end of things? Is paradise on earth perpetual fun? What is fun? Is sleep the model of paradise? Is eternal awareness its model? Will your boss go to paradise? Is it death that bothers us or Life? The life that has been taken from us? Is this what makes us ghosts?

The existence of the bomb paralyzes us. Our only motion a gigantic leap backwards in what we take to be the minimal conditions of our existence where by all desires, demands and struggles vanish, only our biological survival appears a valid cause. DON'T KILL US , EXTERMINATE US , BURN US ALIVE, MAKE US WITNESS THE MOST HORRID SPECTACLE THE MIND CAN IMAGINE (????) , lived thousands of times in our fears watching the 7 o'clock news, reading the "scientific medical reports." PLEASE LET US LIVE, that's all we ask, forget what this life will be like, forget about our now seemingly utopian dreams ...

But isn't this declaring we' re dead already? Isn't this admitting the explosion has already worked, that we've already been blown to pieces hundreds of times when, of all our needs and struggle, only the will to survive remains? Worse yet. Isn't this declaration a most dangerous path? For when only people on their knees confront the powers that be, these powers feel godlike and justified, not restrained by the fear that should they dare so much, whoever of us will he left will make life impossible for them as well.

Why a freeze then? Freezing what? Just our brain it seems, in the false assumption that the status quo may hold at this moment any guarantee for us. Freeze is accepting to live with the blackmail of the bomb. Accepting to bring children into a world threatened by a nuclear explosion. Freeze is to allow THEM to periodically toy with the threat of blowing us up. Are we so mad that we can watch on TV a discussion of our future disposal... as if the Jews had been let to witness the plans for the construction of the gas chambers. Are we to bargain -- ask for 10 instead of 100 or 1000 crematory ovens -- debating on their size, expediency and efficiency? Shall we ask how many people will they put to work or out of work? Or do we harbor the secret hope that they are readied for somebody else -- perhaps Europe, more likely the Middle East...

A Summer of Peace

The summer of 1982 was a summer of extraordinary peace. In the midst of the deepest period of unemployment, cutbacks and bankruptcy rates since the Great Depression, the only movement in the streets was the Peace Movement.

The summer began on June 12 with the largest demonstration in memory gathered in NY City before the disarmament session at the UN. The demonstration took months to plan in Washington and New York, and many throughout the country made it the focus of their political and creative efforts. Almost one million people from all over the US (with other marches on the West Coast] converged on the City. Writes an observant marcher:

The spectacular aspects of the march were the most powerful and even now, a month later, they are still vivid in my mind's eye. I suppose you have seen some of the floats: a blue whale a hundred feet long with a slogan on its side: SAVE THE HUMANS. A white dove actually fabricated from huge bolts of white cotton that was elevated by poles and which the afternoon breeze animated into a floating life high above the people along Fifth Avenue. The puppets I think were seen by millions -- earthy, peasant and fantasy-life figures of women and children that glided fifteen and twenty feet into the air. Banners of all kinds. Absence of uniformity of slogan, poster or placard -- a big difference with the Solidarity Day march in Washington.

The contrast with the other events of the summer was remarkable. From the trade-unionized working class a grave-like silence, with only few desperate exceptions, like the Iowa Beef strike -- a long, bitter strike that led to the calling of the National Guard with guns drawn and weapons carriers in the streets, assisting scabs into the plant. The strike was bitter because, being held, in the midst of the lowest level of strike activity since WW II, it was totally isolated and, characteristically, it was not over wage increases but over the size of the "give backs". Only the professional baseball players could strike and win that summer.

With the unwaged part of the working class there was the same peace. It was the beginning of the "riot summer" in the US ghettos and not a riot was to be found in the face of the most devastating attacks on the wages of Blacks and Hispanics. The silence was so noticeable that the New York Times at the end of the summer could editorialize about the silence with a sigh, and the Wall Street Journal sent an investigative report team to find out why Nothing had happened.

The only noticeable movement activity was the Peace-Freeze Movement, which to this day represents the major form of organized protest in the Reagan period. What is the Freeze Movement and who are the crowds that poured into the streets of New York that summer?

As a mobilization against nuclear war and an appeal for an alternative use of social funds, the Freeze Movement is in many ways a generalization of the post-war Peace Movement and the anti-nuclear energy movement of the 1970s -- not accidentally, the previous largest demonstration in New York was an anti-nuclear energy demo in 1979, that drew a quarter million people. The Freeze Movement is also a regrouping point for many activists, drawn from different quarters, who in the absence of an alternative join the Freeze as a way of re-establishing-contacts and test the possibilities of political activity in the 1980s. It would be a mistake, however, to see the Freeze Movement as simply a caldron for different strands of social protest which in the appeal to survival find the only possibility to move at the present. The heavy institutional back-up that has accompanied the Freeze from its beginning, its strategy as well as the fact that the debate concerning its objectives occurs at the highest levels of the State, all indicate that much more is at stake than a spontaneous movement against the perils of nuclear disaster. To what extent the Freeze Movement represents a novelty with respect to the politics of the 1970s can be seen by comparing its grass root organization, leadership and tactics with those of the anti-nuclear energy movement. For all the possible critiques one may have had about the anti-nukers, one thing must be singled out as important: it created new configurations on a microscopic social level that brought together people from radically different layers of the division of labor inhabited by the non-industrial worker (though excluding the black and Hispanic ghetto dweller).

The "affinity group" filled the need for a new social "mix-master" the Party and the Unions could [no?] longer provide for in the 70s. We had the "Shads," the "Hard Rains ," the "Tomatoes," the "Clams," and the "Abalones." On the contrary, the Freeze Movement is organized along occupational, art and church lines; consider the typical group names of the Freeze Movement: Lawyers Alliance for Nuclear Disarmament, Artists for Nuclear Disarmament, Writers for Nuclear Disarmament, Communicators for Nuclear Disarmament, Computer Programmers for Nuclear Disarmament, Educators for Social Responsibility, Psychologists for Social Responsibility, Physicians for Social Responsibility, Architects for Social Responsibility, Nurses for Social Responsibility, United Campuses to Prevent Nuclear War. And let us not forget Business Alert to Nuclear War; the church groupings, from the Quakers to the Catholics; the Demo-cratic Party fronts and the C.P. fronts too.

Secondly, the leadership of the Freeze Movement is quite different from the relatively diffuse leadership of the anti-nuclear energy movement (though its "no leaders" mythology was delusive). The leaders of the Freeze Movement are sited in Washington, D.C.: in the “neo-liberal" think tanks and the Halls of Congress. Though the rank and file attempt to do more than the dirty work, the real initiatives for the movement come from the Capitol.

Thirdly, while the "median tactic", i.e., the kind of action that typifies a movement, of the anti-nuclear energy movement was "civil disobedience", the median tactic of the Freeze-Movement is the vote and the tribute. That is, the Freeze Movement defines itself in a purely representational way, in terms of referenda, congressional seats and legislation and it relates to its base accordingly. Like CISPES, from which it has learned much, it asks for a tribute or tax from its base in order the do the movement work. There is the assumption that the "average person" is too busy for direct political participation and therefore he/she should pay a "tax" to have this work done for them. This is levied both as bodies in a weekend demo or as funds for the organizers.
Finally, the politics of the Freeze. Ostensibly its central objective is to freeze armaments build-ups, in view, presumably, of a future reduction and/or elimination of all nuclear weapons (on this point the jargon of the leadership and of the base often differ in terms of where the accent falls). At the same time, the movement has made it clear that:

(a) they are not in support of unilateral disarmament-on the side of the U.S.A. and
(b) they are not ready to support any call for non-interventionistic policies.

The call is for an alternative type of war and an alternative type of armament, rather than for the abolition of wars and weapons of all types and the end of military intervention by the US. This stand, which represents the official position of the Freeze Movement, has not gone unchallenged, as witnessed by the deep splits and conflicts that have surrounded the preparations for the June 12 demonstration.

Centering around the attempt of the largely white leadership to exclude a black grassroots organization, the central split undoubtedly had racial overtones. The real issue, however, was whether the campaign literature would link the arms race with US interventionism in the Third World and racism at home. Initially this was agreed upon at a meeting of the National Coordinating Committee on Jan. 29, 1982. It was also agreed that at-least one-third of the members of each leadership body in the campaign would be Third World, and that a caucus of Third World Organizations would choose who would represent them on the leadership bodies.

By March 8, however, the "mainstream" groups sent a letter to the "centrist" groups arguing for a new approach that would make these agreements null and void, viz., to form a corporation to produce the June 12 event. The groups that signed the letter included: Riverside Church Disarmament Program, American Friends Service Comm. , The National Nuclear Freeze Campaign and SANE. The groups that received it were: Mobilization for Survival, War Resisters League, US Peace Council, Women's International League for Peace and Freedom, and the NY Public Interest Research Group (NYPIRG).

The object of the exclusionary effort was the Black United Front and a variety of white left-wing party formations. As the spring progressed, the splits between the mainstream, the mediating, white "centrist" and the black and left organizations festered, until the threat of having a separate demonstration forced the mainstream to opt for "harmony" and allow Third World leadership in the June 12 Rally Committee. The tension, however, was so intense that there were rumors of fist-fights behind the stage, while Bruce Springsteen played for the gathered million, between black speakers and rally organizers , who were arguing for a few more minutes for the "Boss".

Possibly the lesson of that summer's experience is the reason why nothing has since happened on Freeze "mass front": no local initiatives, no recruitment drives. The Freeze Movement seems to have frozen itself, while its institutional character has become increasingly predominant. Nowadays the discussion about the Freeze is largely a Congressional matter, while at a typical Freeze or Ground Zero meeting one is impressed by the jackets and ties, and the evidence of official backing.

Even William Colby, former director of the CIA has come out in support of it, thus making a sham of Reagan's claim that the movement is backed and "ran" by the KGB. The reason for the impressive backing the Freeze movement is receiving from many politicians as well as the media is quite simple. Behind the Freeze is a new military-industrial complex, representing that part of US capital which is sceptical about the future of Reagan's "development model" and is consequently in search of more stable options for the US economic and war machine.

Two major concerns shape the programs of the Freeze supporters:

(1) the conviction that nuclear weapons are militarily-obsolete, for the threat to capital’s control does not reside in mass territorial war, but in diffuse, molecular crises: that cannot possibly be resolved by nuclear, means. Could, e.g., nuclear bombs— be used to restore control in El Salvador or Nicaragua? Could the P.L.O. have been dislodged by a nuclear bomb on Lebanon? While certainly not insensitive to the ideological value of Reagan's cold war, anti-Russian campaign, the Freezers represent. 'a. call to "facing reality", which means facing the fact that the real danger for capital at present is in each country -- internal subversion -- and therefore pinning all hopes on "the Bomb" is a suicidal route.

As Admiral Bobby Inman (the real head of the CIA in the early Reagan years) declared in explaining his resignation from the CIA in April 1982:

"I reject out of hand the likelihood that we could be surprised with a Pearl Harbor kind of attack. And the same pretty well holds true for the eastern front, central part of Europe."

The problem is rather "following political and economic trends abroad...dealing with instability in many areas of the world, trying to cope with the fervor of religious movements" (NYT, April 28, 1982).

(2) Not only is the bomb ineffectual from a military point of view, its economics as well worry many politicians. To put it flatly, the Bomb does not create jobs or at least, not enough jobs and not for the type of workers who have traditionally represented the backbone of the American working class. There is a widespread fear, particularly in Democratic quarters that the dismantling of mass production the Reagan-nuclear model is already causing may in the long run produce irreconcilable social contradictions. They fear social upheavals, as hundreds of thousands of blue collar workers are thrown out of their jobs and forced to either disappear in the cracks of the system or to accept the minimum-wage type jobs that so far have been reserved for women and immigrants, but the crisis of the mass industry sector is leaving as the only option for white male workers as well.

There is also a fear that being based on astronomically high procurements for a few selected companies, the nuclear war economy may lead to a wasteful/unproductive use of capital's resources. A typical example of this type of reasoning is the appeal, recently launched, by the New York City Council calling for a Jobs with Peace Week:

"The Reagan administration's military build up has not only increased the threat of war, but deepened this country's social and economic crisis. With a proposed military budget of $234 billion, it's easy to see why the nation's unemployment rolls continue to swell. Military spending creates fewer jobs than virtually any other economic expenditure. (italics ours) And as working people suffer so does our economy in general. Military spending robs us of vital talent, capital and natural resources, lessening our ability to produce high quality goods and services."

Such considerations have caused many politicians to become outspokenly critical of Reagan's Cold War bi-polarism and to embrace the Freeze Movement, whose success would undoubtedly lead to a redirection in military spending priorities, away from few high-tech and costly weapons towards the relaunching of more, lighter, cheaper conventional arms. Economic and military considerations perfectly match in the program behind the Freeze, as it allows both for more "flexibility" and efficiency-dealing with insurgency at home and abroad, and for the possibility of a new “Keynesian plan" based on state intervention in the economy for the reindustrialization of the U.S.A. On the basis of this platform, different forces are today joining in the call for a Freeze: unionists a la Winpisinger, who are presently seeing their base vanishing under the impact of mass industry lay-offs, state planners like Feliz Rohatyn, Keynesian Democrats like Kennedy and Tsongas, church and community leaders, the social democratic left. All come together in the belief that a different social contract is possible from that proposed by the Reagan administration -- one, presumably, in which national security, economic profitability, and social peace can be harmoniously integrated and planned.

Small, Cheap, Many

The main publicist for a new military strategic thinking is undoubtedly James Fallow. His book, National Defense, published in the first year of the Reagan administration, laid out the main arguments for the new approach, nicely capturing the tone of a former Vietnam war resister who has come back to the fold but demands "humanity" and "reasonability" from the system as the price. His strategy in military spending is to build cheap and many -- small is beautiful in military weapons as long as they are bountiful. Consider the procurement list recommended by Washington Monthly, Fallow's and the "neo-liberal" house organ:

Weapons The Military Could Use:

1. A light, manoeuvrable long-range bomber to replace the B-52,
2. Increased procurement of A-7 attack plane now used only by the national guard.
3. Increased procurement of A-10 close support plane.
4. Renewed procurement of F-4 and F-5 fighters.
5 Small, diesel-powered submarines both for attack and missile-launching capability.
6. Cheap, small "fast boats" that avoid radar.
7. 106mm recoilless (cannon) rifle for use as anti-tank weapon.
8. GAU-8 70mm cannon for use as an anti-tank weapon.
9. Increased procurement of sidewinder missies.
10. Battalions of motorcycles to improve manoeuvre warfare capability
11. Increased procurement of Remote Piloted vehicles (unmanned target locators and distractions for enemy anti-aircraft).
12. Small, light tank for the marines

The key words are "light," "small," "cheap, and "manoeuvrable." Fallow and friends, however, are not only critical of the Pentagon's excessive reliance on high-tech, "magical" solutions to the problem of defence. One of their main targets is also the "culture of procurement," which in their eyes is guilty of a total disregard for the question of economic and military productivity:

(There) is corruption, but not in the sense most often assumed. The bribes, the trips to the Caribbean in corporate aircraft, do occur, but they distort the essence, as Abscam distorts the essence of congressional irresponsibility, and payoffs in the General Services Administration distort the pathology of the civil service.

The real damage is not spectacular but routine: it is the loss of purpose in the daily operation of the military machine, the substitution of procurement for defence. This is the true corruption, and it affects all the relevant groups: soldiers, who are converted into sales agents, rewarded for skills that count in real estate; contractors, whose productive core is corroded by contact with the non-performance culture, and finally the rationality and civility of public discussion about defence, which are sabotaged by the hidden purpose of continuing to spend money.

Here we have the voice of reason, who is only asking that the job be done right.

Now compare Fallow's earnest prose with the nervous complement of a Business Week team that in 1980 set out to study the possibilities of re-industrialization in the US:

Too often chief executives send mixed signals to their staffs. On the one hand they demand creativity and on the other they regard numbers...the easiest way for executives to feel comfortable with alien technological or marketing concepts is to devise a technique for measuring them. Not only had internal rate of return and discounted cash flow replaced educated instincts for deciding on new projects, but quantitative approaches -- or at best, formularized ones -- have even pervaded human resource management. The old days of motivating employees by example and by general day-to-day closeness to the field have given way to consultants' techniques such as behavior modification climate and attitude control and the like. It is little wonder that top management has become isolated from its employees.

The rhetoric of "loss of traditional vaiues”, “mistaking means for ends," and the theme of "domination of technique" permeate both these efforts aimed at finding out what has gone wrong with the capitalist totality. But the relation between Fallow's thinking and that of the re-industrializers is by no means rhetorical. Not only are both in support of "jobs with Freeze" and convinced that true national security cannot be achieved unless US industry is re-modernized and "useful work" is provided for millions of unemployed Americans. They are equally convinced that once waste and inefficiency -- in the Pentagon as well as Detroit -- are eliminated, once a "path of sanity" is pursued in economic and military spending and the money saved from nuclear bombs and Trident submarines is redirected to "socially productive purposes", the US can be made a safe place for investments and American capital can "come back home" again.

The repatriation of US capital and the end of the US role as cop of the world is another important goal inspiring the politics of the freeze. Capital investments abroad, in fact, have long ceased to be attractive, in view of the 'lack of stability' in many Third World countries and the acceleration of European wages through the 1970s past US wage rates. It is also complained that the US bears a disproportionate share of the cost of 'defending the world,' thus giving a 'free ride' to Japan and the NATO allies, who in the meantime spend their money making better TV sets, computers and automobiles. As a consequence, there is a renewed interest in the US proletariat, whose demands appear substantially curbed by the combined attack on social-welfare spending and employment levels. In the perspective of the freezers the US should get out of Europe and many of its advance posts in the Third World, concentrate its domination in selected spheres of influence (Central and South America being the likely candidates), and reconstruct its productive basis at home making it once again competitive on the world market. As a Business Week re-industrialization 'team' put it,—In a section of their report entitled "Export or Die":

the United States, unlike its major competitors, has a rapidly growing labor force, much of it unskilled, and US wages will be declining reIative to those abroad. The economy will have therefore the resources to staff mass-production industries, such as autos and textiles, that the other advanced countries will begin to de-emphasise because of incipient labor shortages and rising wages. But the United States will have to make these industries much more efficient, since it will be coming into increased competition with the newly industrialized countries of Asia and Latin America, where labor costs will be much lower.

A capital-investment-based imperialism is thus to be substituted with an export-based imperialism, whose success, however, would depend on the willingness of the US labor force to accept wages competitive with those of the Third World, the termination of confrontational politics with the Soviet Union, and the ability to "find more suitable, cost-effective means, ranging from foreign aid to military intervention in specific situations abroad" (Business Week) in case of eventual disruptions of the international capitalist trade.

The Freeze and the Draft

"Is there anywhere where our theory that the organization of labor is determined by the means of production is more brilliantly confirmed than in the human slaughter industry?" (Marx to Engels-1866)

Inevitably the freezers/re-industrializers, through their whole spectrum, have radically different views from those of the Reagan administration concerning the draft. As its cautious, temporizing way of handling resisters to registration showed, the Reagan administration favors the present, post-Vietnam, volunteer army, which is a mirror, functional image of the class composition Reaganomics is fostering. On the bottom Reagan's army is a "free enterprise zone" of labor, conscripted by wages that are made appealing by the starkness of the labor market. On the top are the well-paid professionals and consultants required by a high-tech war machine. When the liberals of today rehearse what used to be an old conservative cry: "Money is not enough! You cannot build an army on money alone," Reagan, with Milton Friedman behind him, can answer, "Why not? We run the rest of the damn system on it." By contrast, it is the liberal freezers who are presently campaigning for a return to the draft:

Before anything else, we must recognise that a functioning military requires bonds of trust, sacrifice, respect within its ranks, and similar bonds of support and respect between the Army and the nation it represents ...I believe that will not happen unless we reinstate the draft. (Fallow)

On a more prosaic note the editors of the Washington Monthly who, after complaining that with the AVF (All Volunteer Force) "most Americans need never have direct contact with military life," point out that the draft would also save money. They too, however, recognise that "the most important benefit can't he measured in dollars and cents." Indeed. For how can the re-industrializers hope to fight their trade wars in Africa and Latin America when their troops are almost all black and hispanic? Not to mention that the mixture on which the AVF is based, of highly paid technicians (engineers, intelligence consultants etc.), mercenaries (select counter-insurgency forces) and a mass of poorly paid troopers is a very volatile one. Finally, should the promise of a full employment economy materialize, why would the white youth join a volunteer army, unless the wages were prohibitively high? In the words of the Washington Monthly:

Pentagon planners like to point out that last year they met their recruiting goals with enlistees of improved quality. What they don’t like to mention is the major reason for these gains: the worst economic recession since the 1930s. If the economy revives, the recruiting problems will return, particularly since the national recruiting pool of 15-21 year olds will decline by 15% by 1990.

What the liberals and freezers do not consider is that if the Reagan model prevails in the long run, there will be no revival of full employment to undermine "American Patriotism." What they also underestimate, in their disgusting ejaculations about the "Ol' Army," is the resistance of 15-21 year olds to the "Officer and Gentleman" routine.

Their stance to the draft, then, makes it clear that the re-industrializers need the support of the "new military" thinkers as much as the latter need them. No-one expects to sell the draft to white youth, much less to their parents, unless it is part of a package deal, offering them a "real future," i.e., a guarantee of secure employment in exchange for their readiness to “sacrifice." For, aside from mass jailings, the only credible weapon against draft evasion would be employment discrimination; but if the average white youth did not have the possibility of a "good job", why would he register for the draft and show up when called? Why die to defend the country if life in it does not pay? Without re-industrialization, the hope of a largely white, mass army is an impossible reality.

Thus to the white youth the re-industrializers offer the old jobs back, undoubtedly at lower wages (backed up by the whip of international competition) but with the promise of lower levels of exploitation (labour participation in management decisions being a usual feature of their new “social contract”). Also, they add the promise of a deal with the Russians to safeguard them, their families and their laboriously gained houses from the only possible threat to their physical existence: nuclear war. They promise a more rational, poly-valent world: no more titanic struggles between the forces of Good and Evil, fought with MXs and lasers; just a few trade wars plus a limited dose of social democracy in selected areas of the Third World, plenty of jobs and some charity for the basket cases.

Nuclear Strategies

The political economy behind the freeze is largely a return to the Keynesian state, based on mass assembly production, impelled by the restoration of US primacy in international export-trade and a revived mass army. Whether this economic set-up is envisioned as a "final solution" or as a temporary provision to ease the pain of the transition to a computer-run economy is difficult to assess. Democrats like Jerry Brown do not hide their preference for a Silicon Valley-type of economic development, while others, on the socialist side of the re-industrialization spectrum, seem to believe that the assembly line has long-term therapeutic qualities and will be with us for many years to come. What is certain, however, is that the Freezers-re-industrializers are in a position as untenable as Reagan's, since they re-propose a model of class relations the working class has already considered unacceptable. They go back, in fact, to square one of the crisis, hoping that workers in this country have been tamed after the last bout with Depression.

Despite the differences, one common assumption shared by all re-industrializers is the need to lower American wages and convince the US-proletariat to accept a reduced standard of living for the future. This feat will be presumably achieved by the establishment of a triple alliance between business, government and unions, who, forfeiting their alleged traditional opposition, will jointly decide what is best for the "public good." On this point the programs of the social-democratic left are in total conformity with those of the right, as witnessed by a proposal for a "Rational Re-industrialization Strategy" recently published by Socialist Review (n. 63-64) put forward by Dan Luria and Jack Russel.

Taking for granted that "the power and needs of private capital will continue to dominate the national and regional economy for the rest of the century," the authors claim that a center-left corporatism is on the agenda:

Corporatist, as we use the term, calls for voluntary cooperation between capital, labor and the state beyond the normal institutions of bourgeois democracy (e.g., elections, union contracts), it asserts the need for economic planning from above as the basis of this tripartite integration, and seeks common ground on which to contain conflict and organize growth. (Italics ours)

The only difference in this leftist proposal from others coming from the business press and the corporate planners is a projected "distant possibility" that the factory will become an immense university, where workers will be educated in the complexities of production and the bargaining process. They too insist, however, that we shed any "liberal, populist, communitarian, infantile-militant illusion" beginning with the "illusion that the sixties re-distributive programs can be replayed in the 80s." It is difficult to predict the future; yet, for all the beaming reports about their ability to "put America back to work," it is impossible to imagine that the re-industrialization model can have much success. Certainly, today workers are lining up to get "any job." But should full-employment materialize would they peacefully return to the five-day-a-week routine on the line at reduced wages, after years of "blue collar blues" and the increasing awareness of the fantastic possibilities that exist to robotize most of the work in this country? And how far will wages be reduced if American workers are expected to be competitive with workers all over the world? If it is true, e.g., that a textile worker in India earns 38 cents an hour (whatever that means), how can any worker in this country even bargain for the minimum wage? Finally, is fighting for a promised utopia of "more work and less pay" the only alternative to Reagan's "nuclear madness"?

We cannot decode time future, but we can look at the past, and this tells us that a collective plunge to the bottom cannot save us a Reaganite apocalypse. Only the lifting of the bottom, with the explosion of the Black Movement, put an end to cold war politics and the threat of atomic war in the late 19S0s and the early 1960s. It was Watts and the "hot summers" in the US cities that shifted the war on the Russians to a "war on poverty" at home. It is only because of the apparent lack of any genuine resistance to its plans that the Reagan administration can at present play its war-games and terrorize us with the absurd threat of a Russian takeover of the world, a threat whose only purpose is to justify the cuts in our standard of living and keep us busy struggling just for the right to live no matter how.

For why should the "U.S.A." wage a nuclear war with the "U.S.S.R."? First of all there is no U.S. and U.S.S.R., but a class system in both countries, i.e., a Soviet and American capitalist structure and a Soviet and American working class. On the workers' side, are we to believe that Russian men and women are interested in taking over N.Y.C. or Detroit or engage in nuclear disaster any more than American women and men want to conquer Moscow or Siberia and risk millions of deaths in the process? On the capitalist side, why should the US or the Soviet government want to destroy each other when they have drawn for decades immense benefits from their cold-war and iron-curtain politics, keeping their workers in line with the threat of "the other side"? Granted that Absolute nuclear war is out of the question since it would wipe out the winners as well as the losers, a partial nuclear warfare would be possible only if both Russia and the US government decided to launch it in their mutual interest to prevent the masses in both countries to gain too much power. It would only be possible if such a crisis opened in both countries at the same time to make a swap -- Kiev for Detroit -- desirable; and most important, if the guarantee existed that a massive destruction of a targeted sector of the Soviet and US working class did not lead to such a revulsion as to cause the collapse of both systems. Who would get up and go to work, lunch box and all, and who would plan to have a kid or save to buy a house after seeing millions of his/her fellow beings destroyed in a controlled/partial holocaust???

This, in fact, should be our strategy today. Not simply demand that they let us live, but make it clear that any attempt to realise their threats would have catastrophic consequences for them as well. Wars have always been high-risk gambles on capital's side and moments of deep instability for the system -for any social contract begins to break down when death on a mass scale becomes part of the bargain. This was the case in many countries of Europe after WWI and WWII --and the lesson has not gone lost, as can be seen from a congressional study prepared for the Joint Committee on Defense Production, published in March 1979, at the beginning of the arms build-up. The study ends with a chapter on "The Social and Political Implications of Nuclear Attacks", in which we find these telling words concerning a post-nuclear environment:

A significant risk of total loss of political legitimacy may develop, accompanied perhaps by real efforts on the part of survivors to change the leadership or the system forcibly or, at a local level, to take matters into their own hands. While a sense of national emergency and solidarity may operate to sustain the support of survivors for some time in the post-attack period, the failure of the government at any level to achieve rapid and meaningful recovery progress, to explain satisfactorily the causes of the attack, or to demonstrate a genuine concern for social needs and pre-attack values could lead to widespread dissatisfaction and perhaps result in serious challenges to the authority of government itself.

This fear is our greatest defense against nuclear war: the unpredictability of working class response can make nuclear war impossible. Yet, it is this very uncertainty that the Freeze attacks, for it commits itself to the same institutional process that would bring about the war in the first place (as the German Social-Democrats voted "reluctantly" for war credits at the start of WWI). In Nuclear War: what's in it for you?, the official book of the Ground Zero group, the description of the post-nuclear scenario has no mention of any insurrectional consequences or possibilities. Rather we are presented with the picture of a griping, depressed population whose most dangerous form of activity is some occasional food riot and dabbling in the black market. This is no accident. Such an image is the product of how the Freezers want us to be in the pre-nuclear stage: upset, but not so upset as to do anything rash.

They are so afraid that their ranks may get out of control that even after their electoral successes in 1981 and 1982 (where the freeze resolution passed in many states and localities) they slowed down their mobilization process, afraid that things were rushing along too fast for other elements of their plan to mature. Thus, while presumably we are on the verge of total annihilation ("we must proceed with all haste" is their slogan) they are postponing the Apocalypse till the election of 1984!!! The Freeze movement creates the very political conditions for the state to fight a partial nuclear war: a docile, patient mass waiting for the leaders and experts to solve the problem through respectable legislative means. Our best strategy is to preserve and intensify the "surprising autonomous" element of our struggle. It is best for two reasons: (a) it attacks the weak foundation of all "nuclear war-fighting" policies and (b) it has worked before, most recently in the "strange victories" of the anti-nuclear-reactor movement.

It is only with an extensive "civil defense" apparatus that it is even theoretically possible for there to be even a question of nuclear war-fighting. Whatever the technology available, unless the nuke war-fighters can convincingly demonstrate that "the masses" can be "protected" (i.e., controlled) to same extent during an atomic exchange and its aftermath, the very distinction between the policy of Mutually Assured Destruction (MAD) and Nuclear War-Fighting fails. So the Reagan administration has pushed for a leap in funding for civil defense, e.g., in the spring of 1982 it officially requested 4.3 billion dollars for a period of 7 years while, unofficially, the figure is more than 10 billion dollars for 5 years. And the ideological stage-setting from Reagan on down has been on "accentuating the positive" in the face of the nuclear Armageddon. Consider she chorus: Charles Kupperman (executive director of the Arms Control and Disarmament Agency's General Advisory Committee):

It means that, you know, it would be tough (after a nuclear war). It would be a struggle to reconstitute society that we now have. It certainly wouldn't be the same society as prior to an exchange... But in terms of having an organized nation, and having enough means left after the war to reconstitute itself, I think it entirely possible.

Federal Emergency Management Agency's (FEMA) publication on December 1980:

With reasonable protective measures, the United States could. survive nuclear attack and go on to recovery within a relatively few years.

L.C. Giuffrida (head of FEMA under Reagan):

(Nuclear war) would be a terrible mess, but it wouldn't be unmanageable.

W. Chipman (Giuffrida's assistant at FEYA):

Someone mentioned the Black Death, and I was impressed a few weeks ago in reading about that during the period of the Hundred Year's war. Here was a catastrophe that killed a third of the population of England. And yet these people were able to mount an expeditionary force to France and fight the Battle of Poitiers six or eight years after the epidemic. I do not know what this says about the ethics of the human race, but it shows there is a certain resilience and toughness of society.

It was this very Chipman, who when asked if "American institutions" would survive all-out nuclear war with the Soviet Union replied, "I think they would eventually, yeah. As I say, the ants eventually build another anthill."

In the face of these optimistic chants we have groups like the Physicians for Social Responsibility shrilling the "negative" antiphonically. For example, they point out that the very ability to control casualties in the event of an Absolute nuclear war requires a socio-medical fabric that would have been effectively destroyed in the initial seconds of the thermo-nuclear blasts...especially in the form of evaporated doctors. They envision more than 50% of the population destroyed immediately and 70-90% of the fixed capital obliterated; plagues decimating the survivors; lukemias, cancers and mutants sprouting for generations to come...if there are any. They revive an almost fourteenth century rhetoric:

In many areas radiation level will be so high that corpses will remain untouched for weeks on end. With transportation destroyed, survivors weakened, and a multiplicity of post-shelter reconstruction tasks to be performed, corpse disposal will be remarkably complicated. In order to bury the dead, an area 5.7 times (sic) as large as the city of Seattle would be required for the cemetery.

Thus we are caught between the terror of the "crackpot" realists of Reagan's limited nuclear war and the terror of the "scientific" Jerimiahs of the Apocalypse. Our approach would reject both types of terrorism and take up the theme of the Black Death that so inspired Mr. Chipman with that sacred awe of human stupidity. If he had read on in his history book he would have been somewhat dismayed because whatever the military exploits of the English longbowmen at Poitiers, the con-sequences of the Great Plague led directly to the end of Feudalism and the opening of the "Golden Age of the English Proletariat." For immediately after the Black Death, wages rose dramatically for a generation; then in an attempt to control them the feudal state tried to impose repressive statutes and poll taxes that led to the Peasant's Revolt of 1381.

In the ranks of the rebels were "primitive communists" like John Ball who preached: "things cannot go well in England, no ever will until everything shall be in common... and all distinctions levelled." Though that revolt was defeated, after a successful takeover of London, the pace of collapse of feudal institutions intensified. So that a century later a "counter-revolution" (i.e., capitalism) had to be launched to preserve class rule from the collapse of serfdom and the regime of high wages in England.

Such a history lesson might even make a numbskull like Mr. Chipman revise his notions of the "ant-like" nature of his fellow creatures. For it would show that the root of Reagan's nuclear war-fighting is not to be found in the MXs, the Pershing 2s or the cruise missiles but in the assumption of a fundamental attachment of the working class to capitalist relations and capitalist reproduction whatever they require. Once that premise is shaken, the delicate electronic innards of these machines and the extra-terrestrial powers lodged in their nosecones prove to be silly though dangerous toys.

But we need not go back to the days of "merrie England" to see that the most effective tactic in the struggle against nuclear war is to make the "autonomy" of the working class from capital evident for all to see by making our needs and demands primary. This has been demonstrated over and over again in the struggle against nuclear power plants. For the most troublesome stumbling block to the building of new plants has not been the technological foul-ups but the "social" factor, viz., the inability to be able to come up with "reasonable" evacuation plans in the event of an accident. Our Brooklyn friends write us of the latest such incident, on April 15, 1983 in statements made on the advisability of continuing operation of the Indian Point nuclear plants:

One of the two reasons that the Federal Emergency Management Agency and the Westchester County Executive, Andrew O'Roarke have given for saying that emergency planning won't work during an accident at the nuclear plant at Indian Point is that the bus drivers might refuse the work of evacuating people during the accident...this has been talked about for a while but has never been stated so forcefully -- O'Roarke says the plants should be shut down until the bus driver "problem" can be "worked" out.

Thus the very FEMA that is so gallantly planning to manage the nuclear war "mess" and bring about the "recovery within a relatively few years" admits defeat in a relatively less serious eventuality, a nuclear power plant accident, at the hands of bus drivers who they suspect will very reasonably violate "regulations" and "first gather their families or whatever and split." Similarly, when we not only as bus drivers but workers in general, put our interests above the interests of capital, then the whole system of terror breaks down. The very presupposition and end of nuclear war: to terrorize and control for the purpose of producing more and more work, cannot survive if we are moving out of the orbit of control.

So the answer to Reagan's nuclear war threat is not the Freeze and re-industrialization, for they merely re-package the presuppositions of nuclear war to freeze and preserve them. No, it is only by refusing to organize on the basis of universal competition in the national-international labor market --whether our competition is defined as other workers around the world or robots --and fighting for the reduction of the work week for everybody with an increase of wages and a policy of "full employment" achieved through "full payment for all the work we do already" -- for who is not working in this country except the rich? --whether in money or wealth (i.e., houses, food, medical care, etc.) or both, that we can not only turn back nuclear war but we would be in a position to want to!

How could anyone accuse E.P. Thompson of ignoring the working class and its struggle in the analysis of anything central to the development of international capitalism? Of all writers on the Left, Thompson probably has done the most to teach us that capital in its attempt to form an industrial proletariat confronted the determined resistance of a work force which saw itself as coerced and exploited by a property-controlling employer class.

His books and articles have shown us that the central institutions and practices of developing capitalism, from the organization of production in factories to the rituals of 'criminal' 'justice’ must be understood as responses to this resistance, as societal mechanisms for turning unwilling labor power into disciplined, quiescent producers of surplus value. It is Thompson and the young historians he has trained who have shown us how to revise the history of the 18th and 19th centuries to place the development and struggles of the working class at the center of the story, where they belong. We are therefore surprised to find that Thompson's analysis of one of the most important institutional complexes in twentieth century capitalism -- the nuclear war industry -- utterly ignores the fundamental part played by war policy and its enormous economic base in organizing the expropriation and accumulation of surplus value.

After proving to us that so many of the practices of early capitalist society served the accumulation process by effecting the organization of labor, Thompson seems to forget that capitalism's raison d'etre has not changed in two hundred years -- any more than its principal obstacle has ceased to be the organization of us. Thompson's most cogent accounts of the nuclear war establishment appear in his "Notes on Exterminism" (New Left Review, Spring /Summer 1980) and in a book just published, Beyond the Cold War (Pantheon, 1982).

In both places he presents the war establishments of the NATO countries -- the US especially -- and the USSR as self-generating, self-sustaining complexes of belief, ideology, economic institution, and social practice. These practices and the larger belief systems they have spawned in their respective societies are 'exterminist,' in Thompson's splendid bit of jargon, because they inevitably push these societies toward the nuclear confrontation(s) which will result in the extermination of multitudes, indeed, of us all. Thompson recognizes, of course, that the effects of war policy permeate capitalist society, affecting profoundly the values and political practices of the western democracies, and even more profoundly, their economies, given the massive expenditures required to support nuclear armaments.

He thus introduces his category of 'exterminism' as 'something less than (a) social formation, and something a good deal more than (a) cultural or ideological attribute' in order to make the important point that the war establishment is a matter of institutions with strong economic foundations -- a matter of fully developed social systems -- and not just a lot of ideas in the minds of generals and right-wing politicians.

What Thompson does not do is to ask the fundamental question which any marxist social analysis must always ask, viz., what function do these institutions and practices fulfil in furthering the larger aims of a capitalist society -- how do they advance the process of accumulation? what part do they play in sustaining/re-instructing current modes of production? how are they instruments for the organization and control of labor power? The closest he comes to dealing with these questions is a brief reference to 'the competitive drive of arms manufacturers' as one of the several factors sustaining nuclear arms development in the west; and he cites with qualified approval the view that the defense industries are and are intended by government policy to be 'the leading sector' of the economy, responsible for major innovations in technology, hence productivity, and charged with leading the economy out of its recurrent recessions via the massive appropriations it absorbs and transforms. But these economic functions of defense policy are cited as items on a list of many apparently equal, in Thompson's eyes, explanatory considerations. No special importance, let alone priority, is assigned to class, as opposed, e.g., to symbolic or ideological functions of the war establishment.

This rejection of traditional marxist categories seems particularly odd since Thompson is brilliantly effective in demonstrating the irrationality of of nuclear 'defense' strategy as a military strategy and of nuclear arms as an instrument of international politics. He argues effectively for the bankruptcy of the older 'deterrence' theory and for the manifest absurdity of current NATO claims that the new generation of weapons (Pershings, cruise missiles, neutron bombs) permit confinement of a nuclear exchange to a limited an manageable area --all of Western Europe, for example -- and so provide a useable military and diplomatic option. He argues this case so effectively that we are left wondering why admittedly very "smart" people have for years operated a belief system and institutional set-up which, in terms of ordinary means-ends rationality, plainly is insane.

Thompson's explanation is that a series of factors largely internal to the process of producing weapons and weapons policy join together to create a powerful 'inertial thrust' in the direction of ever larger war-making establishments. The point of his 'inertia' metaphor is to stress that weapons development and war-strategy are self-sustaining and self-generating, not dependent for their continued existence and growth on their ability to satisfy societal needs or functions other than those of 'defense'. Thus nuclear armaments and their elaborate delivery systems are constantly renewed and reconstructed because of enormous internal pressures exerted by generals and the weapons technologists themselves; new strategies like that of 'theater nuclear war' are generated because frustrated and impatient militarists demand new game plans to utilize the superior power of their new technologies; militarists and arms manufacturers interlock with government bureaucracies and become skillful in spreading their ideology through news media and in the organs of state; a large state security and policing apparatus grows up around them, ostensibly to protect against the Soviet enemy, but also to enhance the control of information and inhibit opposition, thereby enabling the formation and dissemination, unchallenged, of a supportive ideology. This 'inertial thrust' has brought us to the point where, in Thompson's excellent formulation, '... the USA and the USSR do not have military-industrial complexes: they are such complexes." Militarism is founded in a circumscribed institutional base -- the military, arms manufacturers, civilian defense bureaucracy, state security apparatus, the scientific establishment of weapons research -- but its influence extends into all areas of social life, to such an extent that this now powerful 'social system,' as Thompson rightly calls it, is able to stamp its priorities on the society as a whole, determining the direction of economic growth, moulding the entire culture.

This explanation must be taken seriously because it makes it very clear that the policy of nuclear war expresses deep structural characteristics of the society and economy, and so cannot be taken simply as the outcome of machinations by a clique of generals, politicians and industrialists. No conspiracy theory of the cold war can do justice to this fact that 'defense' now designates an entire social system, with a social system's capacity to sustain and perpetuate itself. The merit of Thompson's inertial metaphor is the graphic fashion in which it makes this point. Yet the image he creates for us goes fundamentally wrong. For it is, in effect, the image of a gigantic cancer, rapidly taking over the host body, but deriving its impulse to growth entirely from within itself. Like a cancer, the defense apparatus fulfils no constructive functions for the larger body. Its existence and rapid growth are indeed irrational, as Thompson stresses repeatedly, but the irrationality is an artifact of his analysis, due to the fact that he assigns it no central role in furthering the fundamental objectives of a capitalist society. The enormity of Thompson's failure is most evident in his assertion that 'exterminism does not (call into being its own antagonist). Exterminism simply confronts itself. It does not exploit a victim: it confronts an equal (viz., the exterminist social systems of the Soviet Bloc).' The claim is explicit: Exterminist social systems of war are no to be understood as instruments of class oppression or as factors 'in class struggle: 'Class struggle continues in many forms, across the globe. But exterminism itself is not a "class issue": it is a human issue.' And the movement against nuclear war is not a program of resistance for the working class against its rulers; it is 'the defense of civilization, the defense of the ecosphere -- the human ecological imperative.'

As always in Thompson's writing, there is an important element of truth here: If 'working class' is defined narrowly, after the fashion of classical marxism, then exterminism is not merely an instrument of working class oppression, since all who live and breathe and labor are oppressed by it, In the Midnight Notes, however, 'working class' has always been defined broadly, to include all who contribute directly, through labor waged and unwaged, to the production of value to be expropriated and accumulated by a ruling class which controls for its own advantage the means of production. Thompson's politically sanitary formulation wholly obscures this essential fact: the social systems of exterminism, like all enduring social systems in a capitalist society, exist and develop because they are effective instruments in the organization of the society for maximally efficient (per the judgement of its rule) pursuit of the expropriation and accumulation of surplus value, given the modes of production available in the current phase of capitalism's history (modes of production now undergoing radical change: itself a central factor in the evolution of war policy).

The policies and programs of these social systems are as irrational as Thompson thinks, in their own advertised terms, as military and diplomatic instruments for preserving "Western Society." But it does not follow that they are irrational or that the rulers who continue to operate them are fools and madmen. For again, their function is to facilitate the repression, development, organization of labor power, waged and unwaged. The 'defense' they are principally charged with is the defense of an exploitative social and economic system against ourselves, and they are rational as long as they hold the promise of carrying out this defensive function effectively. We in turn defend ‘the ecosphere' against exterminism by demonstrating that no such strategy for the exploitation of our labor will be tolerated.

Thompson himself points to one way this deeper 'defensive' function is fulfilled when he describes '...the danger that the weapons states will themselves become terrorist, and turn their terror against their own peoples.' If this description of the Official Secrets Act and its administration by Thatcher's government considered together with anti-'terrorist' and 'conspiracy' provisions in current attempts to reform the criminal codes in this country -- not to mention the Reagan Administration's efforts to expand the brief of the CIA and FBI to include 'domestic intelligence' -- make it clear that the 'danger' is now being realized. The familiar program is to use the supposed imperatives of 'national security' to justify the imposition of social discipline by state police forces; the supposed danger of instant annihilation by Soviet missiles being cited to terrorize populations into accepting as legitimate the authority of rulers who attempt to suppress political dissent and resistance to work, whatever its form, in the name of 'keeping our borders safe.'

A clear example of this is the Italian state's need to repress and criminalize all autonomous social movements in order to create a 'safe environment' for the installation of Cruise missiles, so that 'nuclear defense' neatly dovetails into the 'struggle against criminals and terrorists.' But as Thompson has taught us in his vivid descriptions of resistance to the exploitation of industrializing England, social discipline is labor discipline, and the first object of 'social order' is a tame workforce. The voices to be suppressed in the name of national 'security' are first of all those calling abolition of exploitative institutions, redistribution of wealth, 'more money/ less work' -- and this most definitely is a 'class issue.'

A second function of the social systems of war is to provide an unchallengeable basis for absorbing that same wealth, money and work to the point of making all workers totally dependent on their paychecks for survival -- the surest way of all to achieve 'labor discipline.' The threat of nuclear war, which the policies of our political leaders ensure will remain very real and salient, is used to render unquestionable and irresistible all expenditures, however large, made in the name of 'defense’. The point of the policy of cold war is to make military expenditures appear as necessary and as matter of course as every family's expenditures on electricity, food, heat and shelter. Reagan's latest TV speech about the alleged crumbling of the anti-Soviet defenses is an excellent example of this P.R. program of frightening the US population into accepting his decimation of 'social programs.' His object is to absorb so much of the society's surplus that only a pittance is left for the programs which sustain workers independently of the wage -- and to do so, moreover, in the name of 'higher ends' which no one will challenge because to do so is to invite nuclear holocaust. Reagan has made the strategy crudely obvious by combining huge increases in weapons budgets with huge cuts in non-military spending. This too is a 'class issue': GM stockholders do not lose welfare or unemployment checks to pay for Pershing II missiles and B-1 bombers.

This list can go on much further, but it will be enough to cite one more function of the policy of nuclear war, easily overlooked because in a way it is the most fundamental of all. The industries producing nuclear weapons and their enormously sophisticated and expensive delivery systems are extremely efficient accumulators of surplus value produced elsewhere in the economy, given that their one client is the state and their payment is comprised of tax money. In this, defense industries are like the energy industries: they are high technology, capital-intensive industries, with relatively small labor forces (and these comprised largely of 'skilled' labor) , hence are little subject to the depredations of dissatisfied workers. And their profits are enormous, again because of their special relationship to the state. They are, in effect, conduits through which the state transfers huge quantities of surplus value produced in other sectors of the economy into the hands of holding companies, multinational corporations, and banks which control and finance weapons development and production. Like the electric bill and the gas bill, everyone has to pay up, whatever the cost, so that raising the rates provides a sure way of extracting value from throughout the society. This is why the movement against nuclear war upsets Reagan's people so thoroughly. It is a direct attack on one of the most efficient instruments of accumulation post-war capitalism has yet been able to devise.

A Letter to Boston's "Radical Americans"1
From a “Loose and Disorderly” New Yorker, Autumn 1770

TO THE MEMORY OF BOBBY SCOLLARD,
Southie,
Paddy Duke,
Hit Man,
Harvard Cook,
Soledad Militant,
Teacher,
Race Track Schemer,
No Hair,
Revolutionary...

Dear Radical Americans of Boston,2

Brothers and sisters of Boston, this letter is for you. It is a warning and a reminder. Events are moving fast. The British lion is hungry. We have all heard its roaring. How shall we fight this imperialist beast? How can we stay its unquenchable appetite for our lives, labors and goods? Are we to let the Ruffle-Wearers of our towns lead us to battle against this beast, and when we have defeated it then turn their own hunger against us, to ravage our lives and families under the colors of some American flag instead of the Union Jack? Or, can we defeat them both, the she-lion and her American cubs at the same time?

Even as we try to resolve this question in the practice of our struggles, the political meaning of our efforts is transformed by artful liars in the pay of our own gentry. One Paul Revere, a silversmith, is in the lead of these "historians" of the Ruffle-Wearers. Last week his print arrived in New York, the print describing the "Bloody Massacre" of THE FATAL FIFTH OF MARCH when Captain Preston and some of his bloody-backs shot at our brother workers with their loaded firelocks. On the right his print shows the Captain ordering the red-coats to fire into the crowd that only three paces away had gathered armed with nothing more than snowballs.

We had heard of the massacre. It was the talk of the New York markets and taverns. We knew that the soldiers had come to hassle and mess about with your lives. We knew that the lousy lobster-backs were active in scabbing against the dispute going down in Mr. Grey's rope-yard. We knew of Sam Grey who had advised the soldier who entered the yard looking for work to "go and clean my s--t house." We knew the Irishmen, Patrick Carr and John Clark, who were slain. Of course, we knew the Afro-Indian, Crispus Attucks, who lay dead. How could we not? Since his escape from slavery in Framingham, he'd got around. At six foot two inches, this man, part Natick Indian and part African, cut a pretty prominent figure on our common coast. "The first to defy, the first to die" as your fat man, John Adams, said of him at the trial where that lugubrious crocodile, Adams, defended Preston and his bullies.3

Paul Revere is of the fat man's party. True, he does not defend Preston, but he lies as to who was killed. Why does he not show any African faces in the crowd of the victims? Where is Crispus Attucks? We do not pretend to be skilled engravers, but surely a black face is as readily rendered by the engraver's art as a white face which in any case is defined by the blackness around it. And could he not have by some symbolic emblem in the hat or coat - a shamrock would have looked well for instance - have indicated that our brothers, Patrick Carr and John Clark, were Irishmen?4 Why is it that so swiftly after the massacre we find this print carried throughout the North American dominions obscuring the essential ethnic combination leading to the first battle of the coming American Revolution?

The answer is that the native lion cubs have well studied what the imperial lion has taught them - DIVIDE AND RULE. The brutality of the English merchants is known around the world, from Bombay to Guinea, from Belfast to Boston. Its appetite for blood and gold is so great that our native "patriots" wish to leech upon us too. The slave traders and task masters of Boston and New York must fight the imperial lion as well as us Irish, Africans, and poor crackers. Though we make all the riches, individually we have nothing. Our only strength is our numbers. Our power is our combination. For fear of that power they lie and conceal our mighty alliance. That accounts for Paul Revere's omissions and distortions.

The importance of this lie, indeed the necessity of it, arose from a fact of our New York history. On SAINT PATRICK'S DAY, 1741, we in New York sought to spice the imperialist dinner with some salt and pepper of our own. Black and white, Irish and African, offered to roast them alive. On that day we set fire to Fort George, the Governor's Mansion, the imperial armory, the symbol of Royal Majesty and Civil Authority, and the haven and security of the rich. We cooked it to a crisp. It was the signal to start fires throughout the town, and the flames of ten fires (eight in six days) was the beacon of general insurrection. We danced in the streets by the light of the conflagration. We drank through the night in the warmth of our just wrath. The flames lit up the sky in billowing bursts of ocher and orange. Their reflections played in the waters of the harbor. The world seemed to turn upside down. Irish were to be governors, Africans to be kings.

I wish to recollect 1741 for you, Radical Americans, though it was thirty years ago. I am a "loose and disorderly person." I belong to the "scum and dregs of the white complexion." When your fat man, John Adams, referred to the victims of THE FATAL FIFTH OF MARCH as the "most obscure and inconsiderable that could have been found upon the continent," the brave words belong to me! Therefore you may dismiss what I say, or doubt its veracity, or question the faltering memory of an old and indigent man. As you ought. Consequently, I'll tell the story only by reference to what has been printed. You can check everything I say in the book that was printed of the trials.5 (The trials were long, my friends, beginning in the violent spring and stretching throughout the hot summer of 1741 and beyond. Small wonder they were long , for long was the trail of blood that followed them, long were the clouds of smoke that rose above the city from the burning of our brothers and sisters, long was the voyage of those transported to the West Indies, long was the time that the leaders hung in gibbets on the docks.

The trial proceedings omit to record the words of defense, only the confessions that were extracted from the miserable wretches who would sell out their brothers and sisters to save their own lives were published in the proceedings. Nevertheless, I shall refer only to what was printed, and leave the rest to your experienced imagination that can easily piece together the fragments. Or better, you can investigate it yourself by asking questions at the taverns, rope-walks, wharfs, and timber-yards of your own city where surely you'll find veterans of SAINT PATRICK'S DAY of 1741.

Thirteen black men and women were burned at the stake in the evenings between May and August. Sixteen black men and women were hanged during the same period, except in the mornings. Four whites were hanged. Seven whites and seventy Africans were transported out of the King's North American dominions to be sold into slavery in Newfoundland and the Caribbean. Extraordinary marvels took place at these scenes of terror and English law. I shall tell you of them presently. For now, let me lead you into the circumstances of the revolt and guide you to the innermost places where we brooded and planned our conspiracy.

Do you remember the coldness of the winter of 1740/41? Oh, it was the worst of the century! All over Europe, as we later learned, people rioted for food. In Ireland Bishop Berkeley reported seeing the carcasses of children frozen solid in the lanes, and haggard women fighting one another for the privilege of gnawing on dog's bones. In New York it was very bad too. Provisions were low and the market was bare. Diana, a slave to Mrs. Marchado, laid her child on the ground to spite her mistress. There the simple creature was frozen to death. John Hughson, considered by many to be the leader of the rebellion, was far more often that winter away from home with his sleigh collecting firewood from the fields and commons. His neighbor and brother tradesman, John Romme, likewise took particular care that winter to get in his firewood. Two Africans, Caesar and Cuffee, and a white lad named Yorkshire made regular deliveries for him. Antonio, one of the Spanish prisoners of war unjustly sold as slaves, walked into town on an errand for his master, and froze his feet in the first snow. By spring he was permanently lame. And if the winter were not bad enough, the horrors of war added to the fears of our town, bringing death and desperation to the poor and deluding hysteria and un-certainty of trade to the ruffled rich.

A year earlier that merchant mountebank, Robert Jenkins, fooled around in Parliament flourishing his severed ear in front of the astonished bigwigs, pretending that Spanish papish predators had sliced it off in unprovoked battle. Yet, we knew from word arriving through Mexico and El Salvador that the London merchants had already instigated trouble among the long-cutters of Honduras and the sailors of the slave fleets (asiento vessels, so-called because the English possessed a monopoly on slave trading to the Spanish Main.)

In New York the effects. of war were already felt. Captain Lush in March of 1741 had captured (or stolen!) a Spanish frigate. Nineteen of her crew were Spanish-speaking Africans. They were imprisoned. A Court of Admiralty ruled them all slaves. The Vendue-Master at their auction said that the proceedings were warranted because he had heard from a ship's captain who had heard that some of the crew were heard to have been slaves once in Carthagena6 Lush profitted heavily from the transaction, though he risked the wrath of the Spaniards who promised to burn his house down and even dared to threaten to "tie him to a beam and roast him like a piece of beef."7

Though they insisted that they were not slaves - they did have surnames which they duly produced in court - they refused to stand aloof from those who still were. Later these Spaniards were an example of courage and teachers of soldiering technique to those of us less experienced. Antonio, for instance, "had something black, which he said was to throw on houses to set them on fire." He cut this "something" into pieces and distributed them at Hughson's. The slave Ben answered Jack's doubts about the conspiracy saying, "Oh! you fool, those Spaniards know better than York Negroes, and could help better to take it than they, because they were more used to war."

In the autumn of 1740, an expeditionary fleet against the Spanish West Indies was raised in New York. This alone dangerously depleted provisions against the coming winter. John Hughson and his African associates were pretty sharp in this situation - selling a man-of-war fourteen or fifteen firkins of butter that they had somehow obtained. John Comfort carefully watched to whom the water from his well went. All manner of poor men and boys wore pressed in the streets to man this fleet. So few were the young and able-bodied left, that Albany (Mr. Carpenter's slave) "believed an hundred and fifty men might take this city."8 After the departure of the "Cuba men" only the indirect effects of the war touched our city - shortages and hysteria.

The latter we saw in the spring of 1741 in Governor Oglethorpe's letter. Freshly returned from his slaughters in the Florida campaign, he wrote the governor of New York from Georgia saying that all kinds of Spanish priests had infiltrated the northern ports disguising themselves as physicians, dancing-masters, and school-teachers. This was a premature Red-Under-the-Bed theory. To an extent it worked: the wartime delusionary paranoia helped hang many of the people here, including that good and learned man, John Ury. Us slaves, "scum," and "dregs" needed no such outside interference from mysterious plotters, though we were grateful for whatever help we could get. What we wanted was an attack by sea on our city: if the European imperialists were at each other’s throats we could supply the coup de grace from within.

Preparation for the insurrection of SAINT PATRICK'S DAY, 1741, had begun months in advance. The Spanish POWs and the War of Jenkin's Ear both played a part that Bastian, a slave, summed up in this way: "they had a parcel of good hands, Spanish Negroes, five or six of them who could join with the York Negroes: that they expected that war would be proclaimed in a little time against the French, and that the French and the Spaniards would come here." Their expectations were disappointed. However, other problems were resolved. In forming a coalition of African slaves, Irish servants, free Negroes, Afro-Hispanics, native Americans, and some discontented white soldiers of uncertain progeny, in the repressive atmosphere of a Calvinist, merchant city, we were able to overcome some important problems of command, weaponry, ideology, and communications.

Command

At the trial some of the characteristics of the command structure emerged. The city was divided in two parts: the east and west, with John Romme's house being the headquarters of the "Fly Boys" in the east, and John Hughson's house the headquarters of the "Long Bridge Boys" of the west. Each had their captains and was further sub-divided into companies. Juan was to be a captain, same with Jack. Ben and Toby also were appointed captains, assuming their masters' names as Captain Marshall and Captain Provoost. Around Christmas time about forty Negroes of Long Island formed themselves into a company, mustered out on Sunday afternoons, and trained themselves in the use of "borrowed" arms. Indeed, back in 1740 word of the plot had spread into the country around New York. In Westchester it was heard that "there would be bloody times in York before harvest." A slave in Long Island was heard saying, "if they burn their backsides, they must sit down on the blisters, but said further, let them go and prosper."9

Though he denied that he could read and write, Ben, who also had access to his master's horse and weapons an account of his master's frequent absences, kept a list whereupon all the conspirators affixed their marks against their names that he had written out. Those who worked the hardest and took the most risks also took the grandest titles. Thus, Caeser was to be the governor. Hughson the King. And Peg, "The Newfoundland Irish Beauty" was to become the Governess.

Weaponry

Weapons were stockpiled all that winter. Hughson collected money from his African comrades (who'd reappropriated it from their masters) to buy arms and ammunition in New Jersey. The Spaniards offered technical advice in the manual exercise of arms. Powlus, one of them, sold nine knives at the meal-market for 2s. 6d. We knew something about detonators and explosives too. When it came to pyrotechnics, none knew more than "Doc" Parry, an African living in Nassau, Long Island, since his expulsion by the New York magistracy for what they were pleased to call "malpractice in physic"! "Doc" Harry, understood that poisonous, therapeutic, and explosive properties of substances, knowledge that he had begun to study in his native Guinea.

Once after a supper meeting at Hughson's he cried out, "Hurrah for Guanas boys, for he had Guanas boys enough." Guano, as some of you Boston radical Americans must know, is the excrement of bats and birds. Those of you who have sailed on the Peruvian coast or around the off-shore islands of Florida's Gulf coast, will have seen huge mounds of it and the cliffs covered with it, like icing on a cake.

"Doc" Harry had learned how to make gunpowder from this, and other explosive forms. Much later, board the ship that transported him to Hispaniola, Bastian remembered, "We had combustibles prepared by doctor Harry, made up into balls." Several of the many fires that broke out after SAINT PATRICK'S DAY were ignited by his preparations, though it was a smoldering hickory or walnut fire-brand (such hardwoods can keep an ember alive for twenty-four hours with the minimum of oxygen) that Quaco had actually used to ignite Fort George that day.

Ideas

The ideas that propelled so many to such to desperate action were not given a full hearing at the trials, because the justices were less interested in what we had to say, than they were in pretending that we were all the stupid agents of the Pope. However, sometimes a few words would slip in, and I can safely leave it to you to read between the lines and to choose for yourself any among the many communitarian traditions alive in our century that they belonged to.

The white soldiers wanted money. It was as simple as that. They had not been paid in months, and when they were paid it hardly satisfied their wants.10 The Irish soldier, Kane, born in Co. Athlone, told Johnson, the journeyman hatter, "D--n ye, don't be down-hearted, never fear, for we shall have money enough by-and-by." Hughson used to say "the country was not good, too many gentlemen here, and made negroes work hard." The Newfoundland Irish Beauty remembered him telling Cuffee, an African leader, "they should steal all that they could from their masters: then he would carry them to a strange country, and give them their liberty, and set them free."

My! my! my! did those Dutch and English property people in the jury hate old Hughson! He was guilty "not only of making Tregro slaves their equals, but even their superiors, by waiting upon, keeping with, and entertaining them with meat, drink, and lodging."

Equality might have been the watchword of the insurrection. Quak “said he would ride in a coach after he had destroyed his master." Cuffee used to say, "that a great many people had too much, and others too little; that his old master had a great deal of money, but that, in a short time, he should have less and that he (Cuffee) would have more."

Equality and freedom. Cato complained "it was hard a case upon the poor Negroes, that they could not so much as take a walk after church-out, but the constables took them up; therefore in order to be free, they must set the houses on fire, and kill the white people." Caesar recruited Bastian to the insurrectionary preparations with single question, "Whether he would along with them to become their own masters?"

We also had amongst us veterans of other rebellions, some old-timers (long departed to their reward) who remembered in New York the Rebellion of 1712, and some recent arrivals who had participated in the St. John's plot, and the Antigua Rebellion of 1736. Referring to the latter, Cataline was overheard in his master's yard saying, "the negroes were fools to do here as they had done in the hot country; for they all burnt and hanged for it in the hot country." Will, a slave to Mr. Ward, the clock-maker, was an embittered veteran of the Antigua Rebellion. He'd been a leader of the plot and later turned King's Evidence to save his skin which is why he had to flee that island for New York, and it accounts for his sullen bitterness.

He used to complain "that the Negroes here were cowards; for that they had no hearts as those at Antigua." Poor Will! He'd betrayed his people once, but he made up for it in New York (if you want my opinion!). He taught us how to construct a dark lant-horn, so we could meet and see each other at night without attracting notice from our masters who had forbidden the use of candles. Will was burnt at the stake on July 4, 1741.

Do any of you people remember Robert Barrow? He used to go by the names "Runwell" and "Barbadoes" too. The guy hanged in London in 1737. He sailed in Guinea, Virginia, and Barbadoes. He deserted the first slaver he sailed on and lived with a maroon colony of runaways in Antigua, news of whose rebellion he carried back to London whence perhaps it reached you.11 Communication

Our most difficult problem was communication. A place of communication was one problem. Means of communication was another, and no less serious.

The Africans were from several different nations and spoke as many languages. You wouldn't know this from their names which either suggested that they were Latin speakers (Caeser, Cataline, Cato, Pompeii, Mars, Primus) or that they spoke some dialect of English (Cork, Dundee, Worcester, Sussex, Deptford, Scotland, Hanover, Windsor). Only a very few retained an African name (Sambo, Cuffee, Quaco, Quamino), or were known by new American names like the two fiddlers, Braveboy and Curacoa Dick. A new Afro-American lingo helped us. Jack, the cooper, spoke a "dialect so perfectly Negro and unintelligible" that the court had to get an interpreter. When "backarara" was uttered, the white people in the juror's box and on the Judges’ seat didn't know it was of them we were speaking!

Then, there were the Irish among us who spoke English or Gaelic. Hughson and Romme spoke either English or Dutch. The Spanish POWs spoke the language of Spain (what else?). Bastian spoke French. Wan spoke in a native American tongue. Campbell and Ury understood Latin and Greek. We were an international, polyglot community. Curacoa Dick could talk some Spanish. Antonio some English. Emmanuel, the sail-maker, understood English and Spanish. Sawney also spoke these tongues, plus "some other language" that Mary Burton (the Judas whose confession was fullest) did not understand.

What brought us together in communication was music, food, and booze. The fiddle was the most important Irish contribution, every bit as important to understanding as guano was to our problem of munitions; Jamaica was an exciting fiddler: he said that he'd play over the masters "while they were roasting in the flames; and said he had been slave long enough." When we all met at Hughson's it was the fiddle that got the blood stirring and the feet moving. Once Cuffee played away on his fiddle after supper. Another time "Ben played on the fiddle" while "Hughson's wife and daughter danced together in one part of the room, and the negroes in another."12 After a meeting upstairs, Hughson and others came down and found two Negro men afiddling to them… one fiddler belonged to Holt, named Joe, the other Kierstead's Braveboy."

In the summer of 1740 the slaves met in "Bowrey-land" at a frolic organized by the free Negroes. Curacoa Dick fiddled so well that Sussex paid him two Dutch dollars. At the same frolic Braveboy was introduced to the plans of insurrection: "they were going to have a small fight, and if he would be on their side he should lose by it, and that they would have him, because he was a fiddler."

I don't know what tunes they played, though "Fire on the Mountain" and "The Coloured Aristocracy" are still popular. Perhaps they hacked away at some of those beautiful but tricky compositions of Carolan's that had recently been introduced to our shores by some sailors who had heard the great bard's creations before he died in Ireland in 1738. In any case this "music of the devil" got people together in a way that we understood each other despite all our languages. The slave masters' policy of creating a Babel of discord among us, their servants and slaves, was overcome by a little fiddling, and quite a lot of eating and drinking.

The drinking was illegal. An Act of the New York Assembly forbade the serving of drinks to Negroes, and in the spring of 1741 the jury presented more than a dozen "disorderly houses," ordering the constables to close them down, for nothing more than serving a dram now and then. It was in the summer of 1740 that Admiral Vernon (who always appeared on deck in a grogham cloak) ordered that the rum measured out daily to the sailors be mixed with water. Threnceforth, Jack Tar was not quite as jolly as he used to be, subsisting on "grog'.

But for us on shore, it was only the best. Rum made many a fine brew. Egg punch was a favorite. "Flip" was easily made with sugar and water. Caeser and Cuffee having robbed the cellar of a tavern back in 1735, decided to commemorate the occasion by forming the "Geneva Club," to drink the juniper-flavored alcohol, a Dutch contribution to civilization and the drink of mortal desperation of the London poor.13

The club had the "impudence to assume the style and title of Free Masons, in imitation of a society here: which was looked upon to be a gross afront to the provincial grand master and gentlemen of the fraternity at that time..." Ha! Ha! Ha! Most of the eating and drinking was done at John Hughson's waterside establishment. A word needs to be said about this extraordinary man and his family. His brother was a boatman. His mother-in-law was a fortune-teller. His daughter perhaps the most stalwart of all the conspirators. And his wife as grand a helpmeet as any army might desire. Hughson himself was a shoe-maker, a son of St. Crispin, so he knew the callouses and corns as well as the soles of the many people who visited his house, especially on Sunday afternoons, when a great many country Negroes and whites came into town.

His place was reputed to be, and surely was, a receiver's ken. A Negroe butcher supplied him with meat and his many country friends kept his larder well-stocked with game. In that very hard year his generosity was appreciated by hundreds of folks who could find upon the planks put on top a pair of tubs, a banquet of food and fellowship. A peculiarity of these meals was frequently noted in the proceedings of the trial. But, whether it was peculiarity of the meals or of the court reporter's imagination, is something that you can judge as well as I.
The fact is, that the printed proceedings of evidence on the life and death of one hundred forty men and women notes more than a dozen times that everyone ate on a table cloth! Strange, eh? Here are some excerpts from the court proceedings that I include just to show you what I mean:

1) "Hughson took a flask of rum out of a case and set it on the table, and two bowls of punch were made; some drank dram; a cloth was laid."
2) "...two or three tables were put together to make it longer; Hughson's daughter brought in the victuals, and just as he came in Sarah brought the cloth and laid it."
3) "...came there about four in the afternoon; a great many Negroes there, about thirteen or fourteen; the daughter laid the cloth after he came in."
4) "That some time after Christmas he was at the house of John Hughson, and that there was a supper there...the cloth being laid and taken away by Margaret Kerry..."

What they were trying to get at is evidence of "papal practices." To the severe Calvinist burghers of New York, a simple table cloth seemed to be akin to the pall, paten, purificator, frontal cloth, cere cloth, and fair linen of High Church ceremony. So what? Even if it was. Sarah and The Newfoundland Irish Beauty, though reputed to be papists, only intended to prepare a clean surface to eat from, so that people could be comfortable. Sure, it did bring people together. While there certainly was a communal aspect to the meetings, this was not Holy Communion! And while for many this was their last (good) supper, the meal was a far cry from Mass!

Hughson's was a meeting place. There the oaths were sworn in preparation for SAINT PATRICK'S DAY. Some kissed the Bible. Some swore by thunder. Some took off their left shoe and placed their toes in a charcoal ring described on the floor. Once Ury stood in the middle of the ring, a crucifix in his hand, and commented on the meaning of the 117th Psalm:

O praise the LORD, all ye nations: praise him all ye people.

Hughson's house had many rooms and room for many beliefs - African, Catholic, Antinomian, and whatever else a man or woman might think. The place was often called "Oswego" in honor of the Iroquois traders with whom Hughson had once lived. Some of these, like "Indian Wan," brought their religion to the place.14 Hughson's "Oswego"' was for all ye nations, all ye people, as Ury expounded15 .

There weren't many other places to meet. Shipboard, woodlots, the commons, the meal market, the "Bowery-land:" that was about it, except for Gerardus Comfort's water-well and Crocker's cock pit. At those places business could be done without Roosevelt, Schuyler, De Peyster, Keteltass, or Van Zant overhearing. Everyday slaves were sent to fetch tea water and tote it back in kegs. Jack, Dundee, Daeser, Brash, and Ticklepitcher first heard of the plans at the well.

In fact, so great was the hysteria of the summer of 1741 that just to have been seen pumping water was evidence of conspiracy! "Cato went to the pump to wash his hands, and Fortune pumped the water for him." Fortune was hanged on this kind of evidence! The pump was especially busy in the autumn when the West India fleet was being fitted out and supplied.

The other place of meeting, free of the barking of masters and the cowering of slaves, was at Crocker's cock pit. Cuffee lost a Spanish doubloon there in a bad bet. Hughson and Campbell, a Greek and Latin teacher, had met there since at least 1738, playing chequers and "discoursing." The man, Ury, who's come up from Philadelphia-and the two "Dublins" in upper and lower Pennsylvania, lived at the fighting cocks. There he baptised the son of John Ryan, an Irish servant brought over the previous summer. There he impressed a gambling house carpenter with his fine reading voice of Latin and Greek. There he set up school for a few young scholars. There he sat up at night discoursing on Wesley's and Whitefield's docterines of salvation. (How he scorned their bleating!)

It was there too that he made his famous reply to Mary Burton, a reply that soon was the talk of the commons and the water-pump:

She wished those black toads at the devil.
Oh, said Ury, let them be black, or what they will, the devil has nothing to do with them;
I can forgive them their sins, and you yours too.

Bespectacled and hardly reaching five feet in height, his soul was great and his generosity of spirit knew no bounds. It was said that he was a Nonjuring priest. In England he'd been banished for treasonous publications. The son of the secretary of the South Sea Company, the slave trading syndicate for the asiento, he preserved his gentle faith on a simple cupboard altar for his book and candle at Hughson's, and preached his words to the slaveys whose labors had provided his Dad with a foul livelihood.

Before he was topped off at the August hanging, he cried out, “Am I prepared to meet my Lord when the midnight cry is echoed forth? Shall I then have the wedding garment on?" Many people there thought that never was there a handsomer spirit, and the same spectators, perhaps moved by his eloquence, prepared midnight curses for his executioners.

Oh, dear Radical Americans of Boston! My heart is heavy with the remembrance of the fine men and women who were lost to us in the hangings, the burnings, and the transportations of 1741. John Romme, the shoemaker, with a memory of the Rebellion of 1712. Cuffee, intrepid and expert hunter of phesant and rabbit. Othello, the Chief Justice's slave, who carried our news to Rhode Island. Jack the cooper. Ben, the mariner, who read to us aloud. Scipio, a cooper, and another reader. Galloway, who promised to make us all a new paid of leather breeches with victory. Quack whose wife was the governor's cook and got him into the fort for the SAINT PATRICK'S DAY firing. Jack, the tallow-chandler. Coffin, the pedlar. Holt, the dancing master. Corker, who tended the Governor's stables. Connolly, a priest on Governor's Island. Luke Barrington who refused to drink to King George. Kane and Kelly and fifteen bloody backs ready to turn their coats inside out.

Sarah Hughson saw her parents "loll out their tongues at the company." She derived courage from their silence at the hanging and, boy! did she need it. She had to endure more than half a dozen sentences of execution, each followed by His Majesty's Most Gracious respite. Thus the King toyed with her life in a feeble attempt to induce her to a full confession. Just as a cat will play with a mouse before sinking its teeth into the throat of the little creature.

Then, there was the fabulous Newfoundland Irish Beauty, also known as Margaret Soubiero, a.k.a. Sheila McMullin, a.k.a. Salingburgh, a.k.a. Kerry, a.k.a. Salinburr. Peg.

In the autumn of 1740 she took lodgings with Frank, a free Negroe. In February, 1741, she moved into Hughson's house. She laid the cloth, brothers and sisters, yes she did. To see her beauty, her grace, her independence, her fight, her revolutionary loyalty and love for Cuffee, the African hunter and leader of men, was to see the future; for she was the first - even before the drink, the splendid meals, the hot music had brought us together - to show us all that Irish and African could love and struggle together. In the winter of 1740 she showed us the shape and form of things to come. She bore a child, and the child lived. Anne Kannady was the town gossip, and married to a peruke-maker, as you might expect. She fussed and fretted, needled and goaded, until she learned the color of the baby. Ha! This baby, the child of an Irish and African union, was a new creature, the American product of the "scum and dregs of this earth," showing the world a new face of humanity. (For its color, see page 443.)

Peg was launched into eternity on 12 June 1741. Do not forget her, Radical Americans, remember her as you remember Crispus Attucks and Patrick Carr during your grand orations on THE FATAL FIFTH OF MARCH.

Our revolution of SAINT PATRICK'S DAY, 1741, failed. It is only remembered, if at all, as a "plot or conspiracy." The "patriots" of your town, from John Adams to Paul Revere, your tea-drinking, free-trading "mohawks," in their strutting bourgeois indignation, may have forgotten their names but not their deeds. That is why they acted quickly, and in contradictory fashion, after the Boston Massacre. Why? What do they have to fear from an Irish-African combination? I think that you know as well as I. You have seen them wince as they button their pants and hear the harlot's curse. You have seen their porcelain tea cup shake for a moment in the porcelain saucer when they note that the servant has some fingers missing. You have seen them spill their wig-powder when in the mirror appears in the background a pock-marked old man. You have seen them trip ever so slightly at the sight of a gasping man in the ship's hold. Where is their revolutionary talk and their brave bombast when the winter freezes the rag-covered feet of the women gathering kindling from the commons? What frightened them about New York 1741 was the puissance of our combination. To them a few timbers burning on a cold winter's night or the prospect of the Governor's bricks a-tumbling dawn were palpable indications of the transience of their rule. That is why your John Adams defended Captain Preston and his gang of assassins. Crispus Attucks and Patrick Carr were ready to "plunder the King's Chest" in the Boston Customs House.16 Revolutionary hypocrits.

Friends, I have asked your indulgence to recollect our history and I have taxed it as heavily as the King of England has taxed our newspapers. Our words, since his taxes, are now expensive. We cannot afford the time or the money to analyze our history in the detail and with the depth that it deserves. Allow me, therefore, to bring this narrative to a conclusion, by begging your indulgence once more to report to you a thing which many of those who saw it "were ready to resolve...into miracles." For is not the miracle the simplest way of summing up the contradictions of struggle and passing them on to future generations?

Noise of strange happenings began on 12 June when the Sheriffs brought Hughson out of jail to be carried to his execution. It was observed that on each of his cheeks a red mark, about the size of a shilling, had appeared. In one who was normally of a pale visage, this was remarkable, and many interpreted it as a sign of innocence. Personally, I thought that, if anything, it was a sign to others to avenge the treatment he must have received in jail. Be that as it may, the tendency to prophetic prognostications began then. Even a year later in Charles Town, South Carolina, the negroes were still making "pretended prophecies."

After Hughson's agonies were completed and his body hung limp and heavy as a sack of potatoes, the Sheriffs' officers cut it down and stuffed his carcass into an iron gibbet to hang on the waterfront as a 'teaching aid' (as we might say) to our city's visitors. A week passed. The flies began to gather. Another week passed. The sun grew hotter. During the third week of that July, the slave, York, was brought down to the wharf to be hung in the "Sheriff's Picture Frame," next to Hughson. Then, an extraordinary appearance was recorded, for it was observed that:

so much of him as was visible, viz. - face, hands, neck, and feet, were of a deep shining black, rather blacker than the negro placed by him, who was one of the darkest hue of his kind; and the hair of Hughson's beard and ..neck (his head could not be seen for he had a cap on) was curling like the wool of a negroe's beard and head, and the features of his face were of the symmetry of a negro beauty; the nose broad and flat, the nostrils open and extended, the mouth wide, lips full and thick.17

Meanwhile, Caesar, whose carcass had been gibbetted a month earlier than Hughson's was found to have been so thoroughly bleached - by what forces of sun, wind, salt, air or otherwise, I know not - that he had turned whitish.

That a white man became black and a black man white were accounted "wondrous phenomenons." People flocked from all points of the compass to witness these "miracles." Why or how these transpigmentations took place is a matter perhaps best left to the speculation of the learned scholars of your academies, though, for my part, I can't help but think that there be others in Dorchester, and Roxbury whose speculations might enlighten us all, especially if they were expressed in practice.

• 1Despite doubts about the authenticity of this letter, we in Midnight Notes publish it because it raises issues— about the racism of the Boston working-class, or, rather, of the racism imposed by the Boston Brahmins upon the working-class, that are rarely aired elsewhere. We have decided to leave the text unaltered, so that those skilled in textual exegesis may submit it to the most rigorous analysis. Instead, our editors have added footnotes bringing the reader's attention to authenticated commentaries of confirmation of the extraordinary events that the letter discloses.
• 2Of course, the author of this letter could not intend an allusion to the magazine called Radical America which began publication in Boston two hundred years after this letter was apparently was written, Nor is it surprising that the law-abiding and peaceful editors of that. magazine have not written about the subject of this letter, inasmuch as anything having to do with treason and plot has been forbidden by the current F.B.I. Yet, the only thing that will unite Cotton-picker and a 'tater-digger is action against a common enemy, something possible in 1741 and 1770, if not 1983.
• 3The story of the Boston Massacre (5 March 1770) has often been told, both in bombastic orations and commemoration in skilled scholarly works. Among the latter we recommend two accounts which do not conceal the ethnic alliance within the working-class struggle that led to it, Richard B. Morris, Government and Labor in Early America (1946), pp. 190—et-seq., and Dirk Hoerder, "Boston Leaders and Boston Crowds, 1765-1776," in Alfred F. Young (ed.), The American Revolution: Explorations in the History of American Radicalism (1976)
• 4It may be thought anachronistic that the author of this letter refers to the victims of the Boston Massacre as his "brothers," since there were clearly no ties of consanguinity between them nor evidences of our modern class consciousness. Yet, that was the designation used by the men of 1741 to refer to those knowledgeable of the conspiracy.
• 5He refers to A Journal of the Proceedings in the Detection of the Conspiracy formed by some White People In conjunction with Negro and other Slaves, that was printed in New York and London in 1744. It was republished in 1810 and once again in 1971 with an excellent introduction by Thomas J. Davis, in a volume entitled The New York Conspiracy. Subsequent page references are to this modern edition published by Beacon Press.
• 6In Venezuela.
• 7Page 179.
• 8Page 259.
• 9Page 386.
• 10As editors we have been disappointed to have found so few studies among our colleagues in English, Irish, African, and American history that study the actual material relations of the 18th century soldiery. We were fortunate however to come across a remarkable Ph. D. dissertation at the University of Pennsylvania about 18th century sailors: Marcus Rediker, "Society and Culture Among Anglo-American Deep Sea Sailors, 1700-1750" (1982).
• 11We have confirmed this information in The Ordinary of Newgate's Account of the Malefactors Executed at Tyburn, 5 October 1737.
• 12Bobby Scollard said, "We got to figure this out, baby, we're wasting us and not them. And as one Black dude said to me, Hey lookit, we don't have to love each other, but we've got to treat each other as human beings. We've got to have respect for each other, but that doesn't mean you have to kiss me and I have to kiss you. We just got to make it.” NEPA NEWS: The Voice of the North East Prisoners Association III 4 (April-May 1975)
• 13M. Dorothy George, London Life in the Eighteenth Century (1925) describes the toll on human life that this brew took during the "Gin Decade" of the 1730s.
• 14We have searched the records of the trial repeatedly and have found no evidence for this statement. "Indian Wan," it's true, was a conspirator who often met at Hughson’s, but there's no evidence that he shared his wisdom with the others, nor that he didn't.
• 15Also unjustified by the evidence, strictly, interpreted.
• 16Captain Preston published his account of March 5 in the Public Adevertiser in 28 April, 1779. Do you wish that the author of this letter had as deep an appreciation of the weakness of 18th century working-class forces as the historian Gene ("hegemony") Genovese evinces?
• 17Pages 273-276.

This interview took place in early 1983, during a period of extreme repression of the Guatemalan resistance. The massacres, mutilations, executions and torture, under the direction of Rios Montt, are so well known that even the European Parliament has taken a formal position against him and the military support the US government is supplying -- openly and covertly. The Guatemalan resistance is frequently characterized as a new Reformation crisis pitting "liberation theology" Catholics against fundamentalist Protestants. At other times it is taken as the battle of the armed Left revolution against Right-wing reaction. But the entrance of the Mayan Indian population into the resistance recently has changed all this. It now must be seen in the tradition of the continent-wide, centuries-old struggle of Amerindians against capital.

The Mayan people's minds stretch back to the pre-Columbian world as Rigoberta's reference to the Popul Vuh, the "bible" of the Quiche Maya, implies. Indeed, she might have been thinking of the story of "The Two Heroes and the Rebellious Daughter" (told at the end of the interview). But they confront international capital, so she and the others reflect a contemporary, planetary sense that we would be wise to share. Can we remain spectators to the game capital plays in Guatemala given that the guns come from Reagan and the Congress , the money from Jerry Falwell and the electronic preachers, and the torturers from training camps located at such "All-American" addresses as S.W. 40th Street and 158th Ave or N.W. 58th Street and 102nd Ave in Dade County, Florida?

Guatemala, 1983

Midnight Notes: Why don't you start by telling us who you are, where you come from, and why you are here in the U.S.

Rigoberta Menchu: I am from the northern part of the province of Quiche in Guatemala. I am a Quiche Indian and I speak the Quiche language. It is with great pain that I must also say that I was made an orphan by the repression in my country; that is, my parents were assassinated - burned alive along with the rest of my family. I am not sure whether or not any of my family is still alive, but they are part of the people that is suffering.

Efrain Rosales: I am from the village of La Estancia which is four kilometers from the town of Santa Cruz de Quiche. I too am an Indian: a campesino and a weaver. I also left Guatemala suffering persecution by the government, by death squads. I too suffered due to the assassinations, tortures and kidnappings of many of my people specifically: a member of my family, neighbors, relatives, friends, and leaders of the different organizations in my village. Many of my people of Quiche have been tortured and murdered. For these reasons and because I myself survived one of the massacres, I left Guatemala after the coup d'etat of Rios Mont.

Ricardo Falla: I am a Jesuit priest. I am a Guatemalan, born in Guatemala and an anthropologist. I have now been outside of Guatemala for three years. The reason I left, together with other priests, was to help out in Nicaragua where the people had just begun the process of insurrection leading to the final triumph. We believed it was important to help, in many ways. But since then the situation as become worse in Guatemala and I have not been able to return to my country.

Rigoberta: For your information, I also left Guatemala to fulfil a specific task. I am representing the Guatemalan Committee of Patriotic Unity. This is the political organization which represents the struggle of our people at all levels. We are working to establish relationships with governments and political parties. At the same time our task is to expose and denounce internationally what is happening in our country.

Efrain: I too am carrying out a specific task. In Guatemala the government has censored all of the media. Now this is not something new, for my people have never had access to the media. However, today things are worse with the censorship of the press/media by the Rios Mont government. We know perfectly well that here in the U.S. the people don't know what is happening in Guatemala. Human rights organizations and some journalists who are trying to expose what is going on in Guatemala are always trying to get news reports out. However, these reports do not reach the U.S. (in their original form). The international news organizations shorten, change and distort them.

Thus it is important, and our Christian duty, to expose and not be quiet about what is happening in Guatemala... there are massacres, tortures, and kidnappings occurring all the time. The children suffer, the women suffer, the old people suffer. And now the government is carrying out their scorched earth policy as well as a policy of "strategic hamlets." To date approximately one hundred and fifty villages have been massacred in Guatemala. Thus we can't be quiet. We find it necessary to tell the world and at the same time request help from the American people. For in this trip we need to touch your hearts so you will come to realize what is happening in Guatemala: that people are starving and sick...that tears and blood are running in the streets of Guatemala. Given this we ask the North American people to pressure their government to stop/cut off all the military aid that is going to Guatemala - that is to say helicopter parts and military advisors which are being used to massacre my people.

It is quite clear to us that your people (Guatemala Indians), have been able to defend your culture over many centuries in the face of enormous difficulties. Could you address this issue?

Rigoberta: To begin with, it’s true that in Guatemala we have a rich history and there are rich elements in our culture today. However, since the beginning (the Spanish invasion), there has always been a struggle to destroy our culture, to impose on us a foreign system, so corrupt... so individualistic. However, we have resisted from the beginning. Our grandparents tell us that they were almost slaves, that the landowners did not pay them even a cent, that they did the work of horses for the rich. When it was clear that we wouldn’t do it anymore, we started organizing ourselves, they came in with demagoguery making many; promises, especially concerning land... And my people love the land. It must be said we love the land, we live on it and it is important to understand that our culture is based on it.

So it must be said that the rebellion of the Indians did not begin today, or in the 1970's or 60's. History tells us that there have been many rebellions by the Indians. We have had to struggle together. However the enemy with his sophisticated apparatus has tried to smother these struggles, to choke the. And so it is important to realize that once again we are being threatened with extermination. The hatred of the Guatemalan regime for the Indian is very serious, very great. Why? Because this is another period of direct war between government and Indian. The rebellion now is not only of protest but of concrete struggle. The Popul Vuh, the sacred book of the Quiche Maya speaks of struggle and resistance to oppression. Now we are practicing this philosophy in our struggle, which terrifies our enemy, leaving them no other alternative than to raise arms against my people who are in the majority. We know very well that the struggle of our people will never be extinguished even with threats, bullets and blood.

Efrain: Yes, death is a danger for us. Our culture is threatened. It is most important to stress this to the peoples of the world, the governments, the political parties, and the humanitarian institutions. Often we hear in the mass media that a species of animal is going extinct. People are very concerned. Yet, when a culture and a people are in danger, it is difficult to get governments and political parties to do anything. In our situation it is also difficult for the mass media to say what is happening.

This struggle is not only the struggle of the Indian or of the Ladino who speaks Spanish. It is everyone's struggle (in Guatemala) Why? Because we understand very well that if we are divided... the enemy is better able to defeat us. However as an Indian I have to say that we have the political consciousness and the determination to struggle and we have clear objectives. Someday soon it will be our responsibility to take positions of power in our country and we will be ready.

Rigoberta: And so we reaffirm that we respect, our identity as Indian people and are struggling to force others to do the same. It doesn't help me if people like my necklace and my dress but they don't respect me, my identity. Our culture must be respected and not used as the object for tourism… an object of exploitation. However, I’m not only talking of defending our culture, as we and our ancestors have done, but also developing it. We want to grow as people as well as keep what we have.

Why are your people now learning Spanish?

Rigoberta: We have found it necessary to learn Spanish at this time so that we can communicate with each other. There are twenty different Indian languages. Spanish is a common language inside Guatemala and Internationally. So it is a question of learning twenty two languages plus Spanish in order to effectively coordinate our struggles or learn Spanish. Without Spanish I could not be speaking with you now. And so each campanero has the responsibility of learning Spanish in order to communicate. However, we are not learning Spanish to substitute it in place of our own languages. On the contrary, today more than ever we understand the value of our culture and we have the responsibility to save it.

At what moment did this become clear?

Rigoberta: The first revolutionaries were the ones who began the process as the struggles became more popularized (massified) as they had to find ways of communicating to each other and others. Some could understand Quiche but not Ouichi or Nichil or some other language which created some big problems. To communicate they had to learn. Later on at all levels of the revolutionary struggle, our companeros learned to read and speak Spanish, as a beginning step. We also studied the conditions of our country. How many of us are there? To what point have we been exploited? How are we discriminated against? Why do they discriminate against us? All this we learned.

What is the relationship between the Left and others involved in the struggle in Guatemala?

Ricardo: The relationship of who with the Left??? …In Guatemala we do not see our revolutionaries as Left or of the Left. In Guatemala the people call us los muchachos (the boys). This is really a movement of the people, it does not come from some other place. These are the best sons of our people... like Efrain. Our goal is really to break the old social structure that has kept us subjugated for centuries. However, the regime calls us communists, subversives and guerrillas ...this is an old song of theirs.

Efrain: I would like to add several points that need to be made. The first is that the struggle is well integrated. It is sometimes said that only the Ladino people are fighting, that the Indigenous people, as always, are not involved. No, that is not so. The indigenous people of Guatemala, approximately 70% of the population, is also deeply involved. The second is that, for example take me, I am Guatemalan, I am from Quiche, I am an Indigenous person ...don't tell me that I am a Cuban here trying to tell you about "the problem" in Guatemala. We are Guatemalans and we are the ones who are fighting. Like my companera said, we are the ones who are fighting, it is the Quiche, it is the Indigenous people, the Ladino, the Guatemalans that are fighting ...not the Cubans or Nicaraguans or Russians.

How do the people organize in the face of this repression? What are the different levels of resistance?

Rigoberta: The main form of resistance is the armed resistance... for a very special reason ...because our enemies are armed and we know very well that they will not put down their arms unless we organize in the same manner. Since the enemy has all types of military equipment, we need an armed revolutionary force, too.

Within this context, one finds many levels of struggles/participation/organization. There are many different types of participation or organization n...as campesinos, as Christians, as workers, as journalists, as students ...all against the repression of the government.

However, the mass struggle is truly the people's armed struggle because the enemy has closed off so much space for us to do things. However, our people also fight back in various ways without using arms. For example, one wakes up in the morning to find the road covered with fallen trees because when people know that the army is coming they chop the trees down to block the road. Towns have developed emergency plans to defend themselves...for example so that they can evacuate the town very quickly and quietly as soon as danger gets close. It is in those ways that our people have also shown their ability to use popular arms in order to defend themselves against the army: machetes, stones, spears. In order to protect themselves the people have to organize.

This also includes some manifestations of struggle at the trade union level, although this is usually organized on a clandestine level. In this case workers are organized in a factory but the boss doesn't know who or how. And then we are here (on an international level) trying to tell the world of the sufferings of my people, of our people's plans and position...we have the armed struggle, the popular struggle and the international struggle.

Ricardo: When Rigoberta spoke of popular struggles she said that trees are knocked down, holes dug and sticks and stones used. Also that communities had emergency plans ...these emergency plans are very important. In a community of 60-70 homes, where the weapons are sticks and stones and trees, the people will be massacred when the army arrives with its helicopter, or tank. And so it is very important for us to have an emergency plan so that when the army enters the village the people disappear... the earth eats them up ...we hide in the forests or perhaps come out behind the army and give them trouble. During the first period of this type of repression, the people didn't have this type of experience and they just had to learn how to deal with the army to survive. Those that have survived have had to develop these emergency plans. I was told the other day that there is this small town where the army had entered several times... The first couple of times, they caught and killed people. But the people quickly learned to watch for them and when they arrived the town had disappeared... everyone had disappeared... there were even some who climbed trees and yelled at them, swore at them, telling them to come this way... when the soldiers came looking for them they had disappeared... they no longer feared the soldiers.

However, one must remember that when the villages have a lot of little children it is much harder to move quickly and defend themselves.

We hear in the U.S. that a lot of people are being killed and that it is not just the army doing the killing.

Efrain: Well, all I have to say is that one identifies a bird by its feathers. We know perfectly well that it is the army that enters the communities and villages to, massacre our people... by the footprints they leave (army boots) and by what everyone says.

Ricardo: If anyone doubts us tell them go to the frontier, between Guatemala and Mexico and speak` to the people they'll tell you... it is the army.

What role do women play.

Rigoberta: Obviously we are participating I am here. Women, men, children, we are all in the struggle. To begin with, positions of leadership, however, are not given out like diplomas... one has to earn them through revolutionary struggle, suffering, collective suffering, and collective struggle. People in positions of leadership are not put there if people don't know them, trust them, know what they think, and aren't clear, in their thinking. This also applies, to us, women. Although of course, it is true that it has cost women a lot to get actively involved in the struggle; due to a series of characteristics of our culture, customs, beliefs... We have never been given the opportunity to talk, to express our thoughts about the system in an open way... so it has cost us a lot to become actively integrated in these struggles. However, today, we have seen heroic examples of companeras who have died, who have dedicated their lives to the survival of our people, just as there are women that have taken on different tasks in our struggle.

How can we support you in your struggles...more specifically?

Rigoberta: As the companero was emphasizing, we need solidarity at all levels: moral support, political aid, economic aid... precisely because a large number of communities are in danger of being exterminated. We are fighting to change this situation, but we need the help of others.

Concretely, we need the North American people to put pressure on their government so that it stops making war on our continent...not just Guatemala...but our continent. We want to be alone so that we can determine our own futures. We hope that North American people will tell their government that the poor here in the U.S. need jobs and decent wages - things that are denied them because their government spends so much money supporting repressive governments and foreign wars. Let the U.S. government leave us in peace - we are prepared, determined and willing to choose our own destiny.

We are worried that much more blood will be shed. If they don't stop, we know that this will be another Viet Nam in Central America...a lot of blood will be spilled, is being spilled.

Do you have anything to say to the Native Americans in this country?

Efrain: I would like to say that, I too am a native American. Not only here in North America, but in Central and South America, it is time that we unite as Native Americans to struggle for our liberation... along with other peoples in the Americas.

Rigoberta: I would like to say to them that is time that the voice of the Indiar be heard again, that we break our divisions/boundaries and that other peoples recognise and respect us. We are here today, bring down these boundaries. It is time we talk, understand each other, understand our common struggles, and support each other... we ask their support.

And to the Hispanics in this country?

Rigoberta: As Latinos, as poor people, I understand that a great part of those who immigrated to this country from Latin America left from necessity, both economic and political. In their struggles they have ended up in this country... and with other problems. I also understand that they also have high aspirations and that they identify themselves as Hispanics. I believe that it is their responsibility to support us... struggle to support us... we are their brothers and sisters ...they are also brothers and sisters of the poor people of all parts of the world.

THE TWO HEROES AND THE REBELLIOUS DAUGHTER

Twin brothers, expert in the sacred ball game, arouse the envy of the two gods of death who challenge them to a match in the Underworld. The mortals play, lose and are killed. By a miracle, the maiden daughter of the death god Blood Chief bears the brothers' successors, the Hero Twins. They grow to manhood -- and mastery of the ritual game as well as of the blow gun -- in the world. Again the death gods send their challenge, and the Hero Twins begin their journey into the realm of dread and horror. They beat the lords in the ball game but then they pass through many ordeals in the Underworld, including a night they must spend in the House of the Killer Bats, where they sleep in their blow guns. Later., they become magicians, slashing each other apart and becoming whole again. Asked to perform the same trick on the two gods of death, they leave them dismembered and ascend from the Underworld to become transformed into the first benign gods, the Sun and Moon.

The following three documents arise from and describe the latest period of state repression and working class response in Italy.

The first deals with the bloody extirpation of a peaceful prison protest at San Vittore Prison in Milan (reprinted from CARI's Dossier on Torture and Prison Conditions in Italy: 1979-1983).

The second deals with the Autonomia trials in progress as Midnight Notes goes to press (reprinted from CARI Bulletin #8).

The third is a report by an Italian militant on a resurgence of open resistance in a traditional class center, the large-scale factory complexes of northern Italy, in the winter of 1982-83.

All three have been edited by MN.

The post-1979 ferocity of the Italian state is unprecedented in a European context in the last decade. This state brutality is an indication of the "unique" position the Italian working class movement had between 1973-1977, as measured by its generalizing power: starting from its original factory-university base in 1969, the movement circulated in the community, stimulated and was transformed by the feminist and gay movements, and incorporated the "marginalized" social sectors (especially "unemployed" youth) into a vital, multi-faceted oppositional force. The movement was characterized by mass direct action against the "austerity" measures of the state (see the "self-reduction" campaigns of 1974-75) as well as the level of mass "violence" (as seen in the Bologna and Rome demonstrations in the Spring of 1977). This led to an improbable, but palpable revolutionary possibility in Italy typified by the wide-spread failure of capital and the state to control the movement either on an economic, political or police plane.

Yet the movement did prove to be isolatable and vulnerable when the State began a coordinated attack on an economic (restructuring the assembly-line at companies like FIAT; developing small "underground" as well as middle-sized plants which diffused militant nuclei; cutting the social wage), institutional (creating a "united front of major parties" including the Italian Communist Party against the oppositional movement), legal (passage of special "emergency laws", creation of new legal statuses like "terrorist" and "pentiti") , penal (creation of special political prisons, regularizing torture, using isolation cells), police (the formation of an "anti-terrorist" parallel state with autonomous police powers), and international level (active support for the introduction of US missiles into Europe). More than 3,500 political prisoners have been jailed, thousands have gone underground, and thousands more have emigrated to escape actual or potential prosecution. A generation of struggle has been criminalized, with consequences yet to be understood.

In this context, it is important to note that the people arrested, tortured and exiled are far from politically homogenous. Two foci can be readily distinguished: those who have taken the Red Brigades line and those who have been involved in the area of Autonomia. The state has systematically tried to erase all political differentiation in its public analysis of the opposition, and has tried to argue, in the face of overwhelming negative evidence, that all opposition was united into one organization under the leadership of Antonio Negri, one of the theoretical leaders of Autonomia.

The falsity of the charge can readily be seen by the radically different responses that the Red Brigades and the Autonomists have had to the question of legality. The Brigades have taken the "prisoner of war" route and have refused to carry out a legal defense, claiming that they have declared war on the "state of the multi-nationals", and so have nothing to say to the state. On the other side, the Autonomia defendants have demanded trial and have claimed their full legal rights, e.g., freedom of speech, speedy trial, fixed charges, bail, etc. These, the state has refused to grant. This stance of the Autonomists has not been merely tactical, but must be interpreted in political terms. That is, legal rights cannot just be seen as "bourgeois". any more than the wage can be. It is an expression of working class power within a capitalist form. No more would one throw away one's paycheck than one would "throw away one's rights". True, one does not fight for the wage system, but once in it the point is not to give any gains back as though we were beyond the system. Again, just as with wages for work where one wins more wages by refusing to work, so too with legal 'rights' where one wins them by refusing to accept the bounds of present legality. Thus Negri and the other April 7th defendants have tried to preserve their (and the class') rights against capital. By the way, the. "Fra Dolcin" of the title is the medieval communist heretic whom Mohammed, head of the schismatics according to Dante, warns to gather up provisions against a long siege by the ruling Pope Clement.

1. The New Inferno

The "revolt" in San Vittore started on July 20, 1981 (the prisoners, however, denounced the press for calling this peaceful protest a "revolt"). It began with the demand that one of the prisoners he allowed to attend the funeral of a parent and another be returned from an isolation cell on the 4th floor -- notorious as the place where people are taken to be beaten or broken down psychologically through prolonged periods of isolation, or to be tortured.

Soon the protest widened to include a broad range of demands concerning the rights of prisoners: better food; the demand to work, since this is the only source of income many prisoners have, the right to have two more hours of "air" a day (the prisoners spend twenty hours a day locked in their cells), against sudden announced transfers, for more medical care, against the continuous searches in the cells - often accompanied by beatings and the destruction of personal belongings (books, food, clothes...), to have chairs, against the systematic use of long isolation periods (often involving beatings and torture) after arrest or at any act of "insubordination", and to increase their social spaces. Central to the struggle was the request for a higher level of sociality in the jail and against the repression of all forms of affectivity and sexuality, "How many years without love? We have the right to some affection," was one of the slogans of the prisoners, who demanded the possibility to communicate between the male and female sections and visits allowing for more flesh on flesh relations with their relatives (kissing, touching, embracing their children).

The protest that lasted through the month of August was carried on by peaceful means -- the prisoners refused at times to return from the "air", those who had jobs in the jail went on strike, the prisoners would jump over the large wooden tables that separated them from their relatives during visits. Moreover, in collaboration with a movement radio in Milan they organized a series of broadcasts that provided a daily chronicle of the struggle and publicized the conditions of the jail. But despite the peaceful nature of the protest, it was suffocated in blood. On the night of 9/22/81 the retaliation came in the form of a general massacre that made blood flow through the corridors of the jail. The following is an account of this massacre by "The survivors of the night of San Bartolomeo in the second wing of the jail of San Vittore":

"Last night there was much tension in the jail. The guards had gone up to the 4th floor of the second wing -- where the 'political prisoners' are -- after fixing up a gate they unleashed the dogs. To make their intentions known before leaving they screamed to us: "Terrorists, murderers, we will MASSACRE you." There was panic, anxiety, anguish. We felt the smell of the 'squads', we already smelled our blood on the floor.,. then the guards went away but we could not sleep any longer. It was the third night that they screamed threats and this time they had done it from our wing. Then in the silence of the night we heard many noises: trucks, dogs, voices. We kept doubting it was our paranoia that made us imagine everything.

Suddenly around 4:30 the voices concentrated in screams of agony and pain, and the noise of a savage beating coming from nearby -- from the 1st wing. Climbing on the window we saw nightmare scenes: ten guards beating brutally a prisoner naked in front of a window with kicks, clubs -- to be better seen the pigs opened the windows and in the yellow night, because of the lighted beams, the hell of San Vittore looked really like one of Dante's circles. Powerless, we see a wretched guy thrown down the stairs, chased by the military boots worn on the occasion by the guards. Floor after floor we see -- on purpose they stop at each to make us see what they can do -- the naked, body covered with bruises and blood. Then we only hear his screams and the noise of the beatings, his screams that call for help, the pain gets through the wall and though we don't see him any more we guess every kick, every blow, with which they bring him to his cell and hear that the beatings continue there.

Proud of their strength the guards return to the window, they are too far away to be recognized, they look towards the second wing and scream again. We see them well: excited, unleashed against us and we see that they brandish wooden clubs, they are without helmets, others respond to their shouts. We hear them approaching...

Before they come to our floor we barricade as best we can... we hear the noise of the key and an intense noise of footsteps --this time there are really many of them. We had quickly agreed to keep telling each other what was happening: each cell is a very vulnerable micro-world and it's important to know what happens in each of them... Only from the use of so much violence so openly displayed we can understand that this is organized by the head of the jail and is not the usual initiative of some crazy guards. We're all conscious that our improvised barricades are useless, so we decide, passing the word, screaming at the top of our lungs from window to window, to surrender (the occupation troops have won over the unarmed hostages they keep in their hands) and tell them we're ready to take down the barricades and come out with our hands raised... As soon as the barricades are taken down they come in, beat us and drag us out. Then they choose who remains and who's going to be transferred. For those who remain that's the end of it --for the moment -- for those who are transferred the beating continues. It is a massacre... This is how the 'democratic' Dotto (the director of the jail) has responded to the social demands of eight months of struggles. The 'normalization' of the jail has not been carried on only in our wing, but all over the jail with bands of hundreds of guards armed with clubs and all sorts of unofficial weapons and the cover of a 1000 carabinieri...."

The following is an account of a woman prisoner of that night:

"In the morning about five, perhaps earlier -- we first hear desperate screams: screams of the women in the nursery, screams of children so violent that we understand that at the nursery something terrible is happening. Half asleep I don't understand what's happening. I think it's a fire or something like that. Then we hear the men running upstairs. We understand, they are transferring people. There are at least fifty agents -- something terrifying in itself if one thinks that there are only three women to a cell. They enter the cell near ours and drag out the three sisters there. We don't see anything. Our metal door has been closed. We hear noises. After a while we hear another cell being opened.

Then they come to ours. We almost had no time to know what's happening and we are all in our sleeping gowns. They come in. They tell Federica she must leave. She asks to get dressed in the presence of a guard. We remain absolutely immobile. We have understood that they want to beat us up -- we can read it in their faces, and we don't want to give them any excuse to do it. Suddenly and without any apparent reason they take us all three and begin to push us around. I lose contact with the others; I only see a multitude of agents who drag me downstairs, beating me on the back, tearing my hair. They throw me on the ground at the place of transfer half naked, my sleeping gown ripped. Federica has already left, and so have Tata and Pia who were at the nursery with their children... I know that we were not crazy, we hadn't resisted, there were fifty of them against three women in sleeping gowns... They wanted to beat us up, they had already decided it. Then the trip to Genova I was feeling sick with the beatings, the blood I would find in my hair, the nausea and everything else."

2. Autonomia in Purgatory

Four years after the first waves of arrests on April 7 and December 21, 1979 hundreds of Autonomia militants are presently on trial in Italy. Three trials are actually under way. The main one is in Rome against 71 defendants who are charged with subversive association, participation in an armed band and in twelve cases insurrection against the powers of the state. Another one is held in Padova, still against dozens of Autonomia militants, and a third one in Milan against the members of the journal Rosso (Red) which is accused of being a front for an underground organization.

Despite its three-pronged character, however, this is one trial, that by the nature of the charges, the number of militants involved and the exceptional way in which it has been constructed has clearly become the major political trial in the history of the Italian Republic and a key test for what the future of political life in Italy will be. The trial is political in more than one way.

1) Many of the defendants are well-known figures in the Italian Movement, who through their writings and organizational activities have played an important role in the struggles of the sixties and seventies. Others belong to a younger generation that was the backbone of the youth-student movement of 1977. All of these are charged with being part of one subversive project, culminating in the attempt by some master-minds to organize an insurrection against the state. Fifteen years of social struggles in Italy are thus being presented as a conspiratorial criminal project that can only be dealt in a repressive and penal fashion. Indeed, no effort has been spared to create the impression that these people are "Public Enemies Number 1". An impressive display of military power has been arranged. Helicopters fly over the building where the Rome trial is held, while a tank and numerous high-speed police cars patrol the surrounding area. The gates of the building have been electrified and a meticulous check is enforced on the lawyers, journalists and families who attend it. The defendants are transported chained to each other and are kept in cages in Court, divided by several rails from the public.

2) Not only are the charges exclusively political -- subversive association, insurrection against the state -- the way in which the trial has been constructed follows the classical model of political purges. No factual evidence has so far been presented, while in its place, a large role is played by the political judgements of the accusers as well as the writings of the accused.

3) The trial represents a turning point in the Italian "Justice" system, as it is conducted in violation of the most elementary rules of Italian law. Examples of such violations are:

(a) the use of substitute charges, a novelty in the Italian legal system, which has served to ensure the continual incarceration of the defendants in face of the repeated collapse of the charges moved against them. That is, several times in the course of these four years, the defendants have seen the charges against them dropped and substituted by new ones -- a procedure indicating the spurious nature of the accusations and the lack of any real evidence in the hands of the accusers. Furthermore, in most cases, the defendants were not formally notified about the. new charges (often they found out from the newspapers) and were never re-interrogated as prescribed by Italian law (Article 376 of the Code). Some defendants, charged with insurrection against the state have been interrogated only once since their arrest on April 7, 1979.

(b) the vague and imprecise nature of the charges. Typical is the charge of insurrection against the state, originally moved only against Antonio Negri, who presumably and organised it all by himself. Even when the accusations involve "facts", they are totally unspecified as to the date and the location of the crimes.

(c) the only evidence for most of the charges are the confessions of "repented" militants who have collaborated with the police in exchange for immunity. Moreover, though the accused have insistently asked for a cross-examination, this has been denied and some repented whose testimony has led to the incarceration of dozens of people do not even appear in the trial.

(d) finally, the fact that the trial is held in three different places violates the right to the defense, for not being ubiquitous, several defendants won't be able to attend their trial.

In view of this arbitrary, illegal procedure, at the beginning of the Rome trial on February 24, 1983 the defense lawyers have unanimously asked that the defendants be freed and the trial be declared null and void. They have argued that their objections to the form of the procedure go in this case to the roots of the matter, for only by an abrogation of the law can such a trial take place. How, for example, can anybody be accused of theft when what was claimed to be stolen, when and where is left unspecified?

Their request, however, has been rejected. For the Italian state seems much more interested in crushing an uncomfortable opposition than in upholding the "guarantees" of the democratic process. More than that: redefining what the democratic process should be -- and what are the limits of political struggles is one of the main aims of the trial.

Already, over the last four years civil and political liberties in Italy have been dramatically curtailed. Special laws have been enacted allegedly in the "struggle against terrorism." Increasingly even the most peaceful forms of protest are responded to with police clubs -- witness the brutal treatment inflicted on the women who on March 8, 1983 protested the planned installation of the cruise missiles at Comiso, Sicily. . In this context the trial against Autonomia is a pilot trial codifying for years to come the new criteria of legality in the operations of the state.

This is why it is crucial that we protest this arbitrary procedure and show our support for the people on trial. Irrespectively of whether we agree with their politics, the inquisitional process mounted against them is an unacceptable violation of political rights that represents a dangerous precedent in Europe; moreover, what is happening in Italy is not an isolated case. The increasingly repressive measures adopted by the US and Canadian governments against internal dissidents suggests that the "Italian way" may well become a model of our future if it proves successful in Italy. So it is in our interest to protest the violations of civil rights perpetrated by the Italian state against the April 7/December 21 defendents.

3. Moving toward Paradise?

In the period between December 1982-January 1983, there has been a concrete and widespread development of autonomous decision-making on the kind of political actions to be undertaken against the capitalist state (in the face of a policy of repression agreed to by all the major political parties, especially the Italian Communist Party). The autonomy expressed in this "Hot Winter" constitutes the result and synthesis of all the experience that had been assimilated, elaborated and spread by the proletariat movement since the 1969 "Hot Autumn".

The first signs of the renewed generalized struggle date from the autumn of 1982, during the negotiations on modifying the "scala mobile", the wage-indexation system which until then had automatically increased wages with inflation. During that period the workers re-asserted their will to impose their own interests on decisions affecting their class. In many places where workers had temporarily lost confidence, in their capacity to sway decisions, their 'mass participation in workers' assemblies now brought about a decisive rejection of the unions' proposal to accept a reduction in the "scala mobile". It also brought about an immediate strengthening of the workers' confidence in voicing their own demands.

In December 1982 the Prime Minister Fanfani engineered a series of measures which further reduced the proletariat's standard of living. Such measures were met by strikes and demonstrations organized by workers autonomously from the unions' instructions. Union representatives attempting to regain control were accused of collaborating with the state and Employers.

The rupture was such that, during the general strike of January 18, 1983, not a single union leader dared to address the mass demonstrations held in piazzas through-out Italy. It was the first such "silent general strike" in Italy's history. The union leaders' fear of speaking was motivated by the certainty that, had they publicly revealed the agreements they were about to make with the employers, they would have fared even worse than the union leaders who had done so the previous week. During that week, when the national trade union leader Marianetti had spoken in Bologna's main piazza to criticize the workers' actions, he'd been forced to leave the platform – but not before the workers had covered his voice with insults and his body with eggs. So on January 18th union leaders dared not announce their willingness to reduce the "scala mobile" by 10% (as opposed to the 30% reduction demanded by the employers).

During this process of rupture between workers and unions, the Fanfani government announced a number of anti-proletarian austerity measures. The events which followed threw into confusion the state's plans grounded on the "patto sociale" (the social pact, or employers' "peace") and repressive laws. These plans faltered as key centers of transport and communications were disrupted by hundreds of demonstrations and occupations, involving hundreds of thousands of people -- workers and unemployed, men and women, young and old. As motorways, railroad stations and airports were taken over, the government used special repressive laws to attack and criminalize these actions -- but only very selectively, so as not to provoke and further escalate the battle. The occupations included the Genova airport, where people sat on the runways to prevent planes from taking off or landing; the railroad stations of Florence, Palermo, Naples and Rome; the motorway near Termini Imerese in Sicily, and dozens of other major roads throughout Italy.

With demonstrations of this sort continuing for several days, the Interior Minister threatened to intervene further with repressive forces. He organized meetings with trade union leaders, who afterwards made strong condemnations against these mass actions. This state tactic achieved the opposite effect of what the state expected -- that is, it separated the workers even further from the unions and provoked further mass action.

For example, Genova airport, which had been evacuated, was then reoccupied four times more. Railway stations and major roads were again occupied in many towns and villages throughout Italy. Because of these mass actions, the government finally withdrew some of the less popular austerity measures. Other measures demanded by workers, such as tax reductions, were accepted. However, at the same time, the trade union confederations signed an agreement accepting demands of the government and employers. For example they agreed to a 20% reduction of the "scala mobile", that is double the reduction that had been envisaged by the unions and definitively rejected by the workers in mass assemblies. The unions signed this agreement knowing full well that the workers would again reject it even more decisively than before. Such a rejection meant not only a "disappointment" with the unions, it implied a workers' rupture from the traditional workers' organizations.

This kind of rupture had already existed in the 1970s, but mostly at a "vanguard" level, among the most militant sections of the proletariat. In the mid-1970s this rupture took on an offensive mass character, as the vanguards succeeded in winning away the workers from the collaborationist institutions. Despite the retreat of the movement since the late 1970s, hostility towards the collaborationist forces has continued to develop. And now, by comparison to the last decade, it's becoming increasingly difficult for those forces to contain the conflict expressed in hundreds of anti-capitalist revolts.

A typical example of recent developments based on earlier initiatives is provided by the events at ANSALDO, the most important industrial complex in Genova and one of the largest in Italy. It was the ANSALDO workers who marched to the Genova airport and took it over. At the same time they overwhelmingly rejected the agreement between the unions and employers. The Communist Party daily newspaper Unita went as far as to say that these workers' public declarations "put them firmly outside the framework of the traditional workers' union confederations".

Previously the PCI, confident that the workers would accept the agreement, hid supported it in Parliament and in the unions. Yet even the PCI, in an article written by one of the Party's top leaders, had to admit that their political leadership could no longer control the workers of the ANSALDO factory. That admission signifies the leaders' preoccupation with the precarious control that the Party and unions have over the factory working class in particular and the proletariat more generally. This was especially because the ANSALDO workers' rejection of the agreement signed by their unions spread to the majority of the factories in Italy. Thus the workers rejected not simply a particular agreement in itself but also the entire political line of the trade union confederation.

The entire "hot Winter" of struggles was organized and realized by proletarians for their own chosen objectives and with their own forms of struggle. It was carried out despite the inquisitorial climate of police repression and mass media obsession with 'terrorist suspects' supposedly conspiring to foment all such actions of mass illegality. These actions have not only changed the political situation -- they've also opened up a new phase of struggles against repression, which has by no means ended.

For example in recent months the police have attacked proletarian marches, as in Naples and Rome (including even a march of blind people). Judges have issued arrest warrants against leading figures in those struggles such as against over a hundred named workers at the Magnieti Marelli factory in Milan. At Alfa Romero (also in Milan), where the police arrested a revolutionary communist worker, the other workers responded by striking and marching into the courthouse to meet with judges, to distribute leaflets and to hold a press conference against the arrest of their comrade, who was later released. In the four years since the mass arrests of revolutionary communists began in 1979, this was the first time that workers responded in such a way.

The "energy crisis", capital's response to the crisis imposed by class struggle internationally, planned a recomposition of terrestrial accumulation based upon a reshaping of the hierarchy of labor powers. The oil price hikes enabled an increase in the surplus share of value (brought about by a reduction in the class wage of US workers in particular) and a shift in who obtained the surplus (the energy multi-nationals, the banks and the oil-export states). The accumulation materialized largely as modernized and expanded production capacity in four locales: in Eastern Europe, particularly Poland; in the Middle East, most importantly Iran; in the Far East export states, Taiwan, South Korea, Singapore, Hong Kong; and in selected Latin American nations, both oil exporters (Venezuela, Mexico) and manufacturing export states, particularly Brazil with its large (though relatively underdeveloped) domestic market. In this circulation of productive value, debts began to escalate rapidly to fuel a "development" boom.

With the increase of commodity and capital imports in Third World states and the expansion of their exports, trade with the US, Western Europe and Japan increased all around, pushing interdependency among nation states as capital itself became more international on a wider and deeper level. The flows of money capital sped up and their mirror image, expressed in large-scale immigration, intensified, especially in movements within the Third World, e.g., Southeast Asian workers being drawn into the oil fields of the Persian Gulf.
However, this plan for a new cycle of development collapsed in 1979. This report, written on the eve of the tenth anniversary of "The Crisis", will give an accounting of the consequences of the 1979 collapse and the prospects of a capitalist "recovery". Our examinations were made in accordance with generally accepted struggle auditing standards and, accordingly, included such tests of the struggle records and such other auditing procedures as we considered necessary in the circumstances.

Balance Sheet, 1979

In the first phase of "The Crisis", between 1973 and 1979, the US working class appeared to be the "weak link" in the international struggle cycle. But even in the US, wage demands re-escalated after the "oil price induced" recession of 1974-1975, revealing that the "Inflationary wage pressures" had not been sufficiently tamed, both in its old strongholds in assembly-line manufacturing and mining in the social struggles of women gays anti-nukers, etc. European and Japanese wages, on a class level, had reached rough parity with the US. All through this period a persistent wage struggle continued across Europe, despite some sharp defeats in Italy, imposing a developing profits crisis. Thus, in this period the hoped for positive shift in the profits/wage-ratio was at best marginal.

Thus, capital became-increasingly dependent upon the success of its plans for accumulation in Eastern. Europe, Asia, Africa and Latin America. But it was exactly in these areas that capital discovered its greatest liabilities

--Iran was the most important. This focal point of capitalist strategy exploded in its face, removing not only billions of dollars of investments, but more importantly, revealing a deep "refusal of development" by the Third World proletariat that had been most prized. That the revolution of technicians, industrial workers, "lumpen" city dwellers and peasants turned on each other, and all attacked women and gays, was certainly a great relief to capital. Khomeini's counter-revolution revealed quickly that Islamic fundamentalism did not threaten capitalism even on a regional scale and, if anything, blocked and repressed insurrectionary pressures throughout the Middle East, e.g., the Israeli obliteration of Beirut presupposed the massacre of the Iranian revolutionary youth and the Iran-Iraq war. On balance, the revolution of February 1979 was, as we accountants say, a "mutual destruction of classes" but it definitively showed that "oil crisis" model of world accumulation could not go ahead as planned.

--The plan, jointly held by east European state capital and western international capital, to use presumably disciplined, low-waged east European workers for accumulation on a more "modern" basis was destroyed by the Polish workers revolt of 1980. Again religion, in this case Catholicism, helped stalemate the revolt while the Western banks and the immediate threat of Soviet "tanks" confined it; but Poland deepens in its non-profitability as the Polish workers demand and get seemingly perpetual subsidies from western and eastern capital. Certainly, the Gdansk revolt spilled over into Russia and has put "development" possibilities in question there for all of Andropov's raids on the Turkish baths at 10 AM.

--Events of 1978 and 1979 upset both sides of capital's plan in Africa and Latin America as well. The victory of the Sandinistas in Nicaragua overcame the terror left by the Chilean coup that began "The Crisis" and created a momentum that threatened to ignite a region-wide civil war which, if started would not necessarily be kept south of Mexico’s oil fields and north of Panama's canal. While across the South Atlantic, the successful war in Zimbabwe deepened the threat to the one major center of accumulation and high profits in the continent, South Africa.

These revolts and civil wars were crucial for The Crisis not, only because of their temporal coincidence and their spatial dispersion. They destroyed the very hierarchy of labor powers that the energy crisis was to produce:

the integration of socialist labor was blocked- (Poland);
the creation of oil money base' export economies was aborted (Iran);
the repression of "basket case" countries was overturned (Nicaragua, Zimbabwe).

The balance sheet of 1979 was definitely in the red. Combining these defeats with the lack of definitive halts of wage increases in Europe, Japan and the US, forced capital to end the tactic of "Oil crisis". True, the working class internationally has not been powerful enough to use these assets to generalize and escalate the level of struggle, for these victories were partially blocked even in locales of highest immediate success (e.g., the very Iran, Poland, Zimbabwe of our inventory). Indeed, capital had to deepen the crisis in order to attack the working class where it showed strength to prevent the "spread of insolvency". Capital's solution was the "global slowdown".

The Global Slowdown
Send Lawyers, Guns and Money, The Shit Has Hit the Fan

The Depression of 1980-1983 was capital's answer to the failure of the "oil crisis" to reshape world organic composition and the hierarchy of labor powers. It was quite consciously induced by Carter's appointee to the Fed, Paul Volker, beginning in the fall of 1979 with the steep climb of interest rates. All this was done with the blessings of international capital to accomplish several aims:

--Capital saw the necessity to conclusively write-off the old power centers of the US working class while lowering the class wage bill still further; particularly for the lowest categories, women and children on "welfare". The object: "austerity". The meaning: an indefinitely lowering "standard of living" in exchange for the intensification of work and social discipline, deepening the divisions and competition within the working class.

--The "slowdown" was to be a mechanism to slow and reverse the wages spiral in Eastern Europe where social struggles had rapidly escalated reaching a peak with the post-1968 generation's increasing "refusal of work". The strategy also sought to pit "native" against "immigrant" workers, often succeeding with the complicity of the Left (e.g., the French C.P.'s anti-Algerian actions). Japan, too, "needed" a wages slowdown.

--Since Iran had revealed that oil-price-fuelled capitalist transformation could be massively subverted, that type of transformation had to slow. Depression in the US and UK, recession in Japan and Europe curtailed the flow of value to the oil producers. Oil company profits were lowered, but so was the risk. This strategy also enabled the intensification of divisions within African and Middle Eastern regions, e.g., the Nigerian expulsion and slaughter of Ghanian "guest workers".

--The acceptance of defeat by the US working class expressed itself, in part, as increased chauvinism (against Iran, for example) and an inability to go beyond the coat-tails of the liberal bourgeoisie. This smoothed the way for increased militarism including a vast expansion of military aid to El Salvador, Guatemala, and Honduras, supporting South Africa against SWAPO in Namibia, openly organizing counter-revolution in Nicaragua and Angola. The problem, however, had been that capital had not been able to solve its problems militarily. The US could not "send in the Marines" to Iran, Zimbabwe or Nicaragua. The power of such intervention is its concentration, its targeted repression. If the US could have responded to the Latin American or African situations militarily its plans would not have been so undermined on a world scale. Though surely the US had the technical means to attack these struggles, it was politically blocked both domestically and regionally. Thus the tool of attack became money. The combination of high interest and global slowdown created a different form of repression, however. Money is unlike military intervention since its very universality and abstractness make it difficult to confine geographically. As a consequence, the money squeeze not only attacked the trouble centers but also the Latin American, Asian and African export centers which were relatively under control, trouble-free and profitable. The form of the crisis, instead of becoming a global war, has been a "debt crisis".

The International Debtor's Prison

When capital responded with the "global slowdown", the nations which had played their part in the "oil price" strategy by importing capital at exorbitant prices found themselves unable to meet the payments as the market shrank for their goods. The amounts owed are now immense, totalling $650 billion or more, much of it owed to private western banks , the remnants of the recycled "petrodollars". Not only are the amounts huge, but the payments due often exceed export earnings. De facto default has been entered into by Poland, Mexico, Argentina, Brazil, and Romania with more sure to follow.

What, really, does this mean? Is it the imminent collapse of the world money and banking system? Many accountants of the class struggle think so, for they believe that capital will follow its own rules. But in this, they are mistaken. For accounting is in the "realm of appearance" and its rules can be changed to express deeper imperatives. One problem, as Henry Kissinger noted, is that "A blowup is certain sooner or later if debtor countries are asked to accept prolonged austerity simply to protect the balance sheets of foreign banks.” Argentina already has refused to do so: in November 1982 it unilaterally announced it would convert $5 billion of debt into bonds at low interest – and the banks accepted it. In December riots lead to wage and unemployment benefit increases in defiance of IMF austerity measures previously accepted by the government. In January 1983 Jorge Triaca, a leader odf the Argentine General Labor Confederation stated “If there are no signs of recovery, Buenos Aires will be Beirut in six months”.

Argentina is not alone. The Sergeant’s coup in Liberia was preceded by food riots. Both of Rawlings’ coups in Ghana followed unrest over the economy. Strife in Mexico over land has been endemic and the deep fear is that Indian unrest in Guatemala could spread to southern Mexico. In Brazil’s recent rigged elections, the opposition won the popular vote overwhelmingly. Etc, etc, etc…

In response, capital’s thinking has moved in several directions. One is to "rationalize" debt. IMF austerity programs have come in for criticism from many sources as being counter-productive. The absence of a sufficient mechanism to organize the re-structuring of debt has been bemoaned incessantly. Whether the IMF can be re-shaped to catch up to modern needs or whether a new organization must be created is a point of debate. That this form of crisis should be the occasion for a higher level of world capitalist organization and planning, here through the monetary system, is widely accepted.

Fundamental agreement on these points has been indicated by Kissinger, US Treasury Secretary Regan, former New York City M.A.C. head Felix Rohatyn, Citibank's Walter Wriston, Norman Bailey of the US National Security Council, liberals and conservatives ad nauseum.

But as we have seen, the root problem not the lack of capitalist planning, but rather the lack of control over the working class. The real discussion is not over monetary mechanisms per se, but over who will pay the debts.

The possibility of a debt cartel is thus a threat (Kissinger, Business Week) or a hope (elements of the Left). In fact capitalistically speaking, whether one negotiator or many sit at the table and which is preferable is merely a tactical issue. The OPEC cartel in unity served accumulation well at one stage; in disunity it now serves as well the strategic slowing of accumulation needed for the restructuring of accumulation. That a debt cartel may obtain a better deal for its members and that this better deal may become a better deal for the working class of the various nation-states is by no means certain. Who will pay will emerge from the struggles within and between the working class and capital outside the conference room and table.

The amount owed in debt, that claim on future labor power, less a deduction for a decline in inflation, leaving principle and 'real' interest (the minimal cost, plus profit), must be paid by someone. For workers to pay the costs means lower real wages; for capital, lower profits. The proposals being floated by World Figures suggest a long spread-out of the debt, a lowering of interest (a "write down") to be at least partially subsidized by governments (directly or via agencies such as the IMF and the World Bank), and perhaps tying the payments to a fixed percentage (24-35%) of a nation's export earnings. What these proposals mean is that the share of the debt to be paid by the working classes and capitals of these debtor nations is to decline (though still remain exorbitant, intensifying struggle over who is to pay what portion of this share). The banks, and behind them the Arab rentier states, are to accept lower profits (especially the rentier states). The balance is to be paid by governments of the west, which will throw the payment question into a struggle between workers and capital in the creditor nations and between the creditor nations as to which are to try to extract the most from their workers. The "negotiations" will obviously be quite delicate, for lawyers always follow the guns and money.

On the Very Thought of Solvency

Even a "successful" re-structuring of debt would not deal with the real reasons for the crisis; at most, such an accounting "solution" would postpone the moment of reckoning. However, the very existence of a "debt crisis" does reflect the fact that the "slowdown" has reached its limits and its opposite, "recovery" has to be called forth. But the very thought of recovery brings forth a myriad of questions. Has capital obtained sufficient control of the international proletariat to begin to re-accelerate accumulation? Has a "climate that is better for international business" really been established, as S.S. Ramphal, the Secretary General of the Commonwealth (sic) nations, claims? On the other side, perhaps capital is being too greedily hasty to claim renewed profitability, perhaps "the world has to be prepared to suffer through four or five years of adjustment," as Toro Gyohten, the Executive Director of the Bank of Japan, stated? Will recovery only create increased wage demands and social strife in the US and Europe? Will hastened accumulation via recovery produce, the "Iran" problem in yet more locales? Can a wage-rise ("Keynesian") solution in countries like Brazil be successful, or will it lead directly to the crisis of Keynesianism imposed by workers of the US and Europe -- more wage, less work? Can social order be maintained when women seize the opening space created by a wage-based economy to attack wage slavery? As the answer to these questions turns on the intensity and extensivity of international working class response, we turn again to audit the strengths and weaknesses of the "entity".

Audit: US and Europe

--The response of the US working class to the attack of the past three years does not provide room for optimism about the ability of the class to block capital's plans to launch recovery based on more low-waged work and a higher order division of workers. Nonetheless, capital continues to express caution about the US. Reagan is planning for a "recovery" which will re-expand production while maintaining a 10% unemployment rate. Increasingly, the US is to become an export center for primary products and some manufactures as well as a world center of technology. Recovery is to hasten the bifurcated economy of the "post-industrializers". But Reagan's plans are subject to serious problems, as the debates around "re-industrialization" continue. Further, struggles around so-called "social issues" (in particular, race and sex) have not completely evaporated. For example, Business Week, among others, thinks basic industry workers will quickly escalate wage demands. While the US does not provide optimism, perhaps the working class can become a "loss center" again.

--Europe is another story. Only in the past year has the wage bill begun to decline, having risen through the Depression, unlike in the US. European capital now "realizes that it, too, must reduce the cost of production," sermonized Business Week. However, in France, immigrant Renault workers have forced wage hikes which have broken guidelines imposed by the Socialist government. Britain remains a "mess" despite the glorious victory in the Malvinas. Germany is in recession under a Christian austerity program, facing explosions against capitalistic "life-styles" and US missiles. In Italy, the state's efforts against the workers, aided by the union leadership, have been met by a "hot winter". In sum, western European growth seems slow, with a wage struggle and social struggle against work looming should a recovery develop.

Thus a plan to accelerate the world economy by re-expansion in the US and Europe remains problematic. A US recovery will remain short-lived unless it reveals that the working class has accepted the re-structuring and wage-lowering capital has imposed and will not use the recovery to mount a new attack. If the US is to be a market for the rest of the world, however, 10% unemployment and lowered wages will not help. Certainly no "consumer-led" recovery would he in the offing. Recovery in Europe at this time will clearly be on the basis of a working class that has not had to compromise dramatically and so it could threaten profitability (though providing a "good market").

Audit: The Rest of the Planet

While the US and Europe may be problematic, the rest of the world definitely is. For expansion to occur in Latin America, Africa and Asia, both local markets and markets in the US and Europe must expand. This process is two-way, as the Third World now accounts for 40% of US exports and 28% of all OECD exports. The proposal to stabilize debt repayment at one-quarter to one-third of export income, leaving a surplus for expansion, is one element of a planned expansion in which the state would play a major role and the working class would not face the "need for austerity" to repay the loans. However, though it is from an accounting point of view possible for there to be expansion outside of the OECD, it presupposes a definitive change in class relations.

This imperative for new relations between ruling class and working class is a most questionable presupposition. Historically, the forms of defeat working people in the Third World did not utilize working class struggle as a "motor of development” but rather generally sought to stifle class energies and to simply reassert older patterns of class domination; there were a few experiments in trying to dynamically alter the patterns while retaining the essence. The military juntas, the succession of petty tyrants, liberal wimps, flimsy coalition governments collapsing into military juntas is just an institutional expression of this capitalistically primitive form of class relation. But this must change.

As the US and European working class has blocked a level of accumulation deemed "necessary” by capital, a larger share of the materlization of accumulation must shift to the Third World. This can only be if the institutional structure, both economic and political, be radically transformed.

The essential task in such a shift would be for capital to accept the working class outside of Europe and the US as a new dynamic of development; but to do so would require accepting working class struggle and turning It into a basis of increasing social production. This approach has been flirted with a number of times (e.g., the "Alliance for Progress" in the 1960s) but at the slightest sign of trouble is was abandoned (e.g., with the rise of a Chilean insurgency). But now the flirtation must become serious, for if the rest of the planet is to be integrated into commodity production, a modified Keynesianism will be required.

Immediately, however, obstacles arise. First, to take the "lid off" struggle escalates the risk that it will become uncontrollable. Chile remains the classic example, as struggle, which capital sought to turn into production, intensified under Frei, then still more under Allende, until it "got out of hand" and the military, the CIA and Milton Friedman stepped in.

However, the result has not created a situation conducive to the needed model of development... it has produced its dismal opposite. Some Chile's may be necessary, even useful as "exemplars", but generally such a form of repression cannot any longer be widespread. Corpses and starving workers are not serious incentives for the creation of a high level of production and consumption. The trick for capital will be to somehow turn class struggle into reformism and work.

The second obstacle is the nature of the local classes. In Latin America, what we might call the "consumptionist" character of the ruling classes will have to change. For example, the President of Mexico could no longer build palaces for his family with state funds, not only because of the "waste", but more importantly because such waste reflects class relations of personal dominance incompatible with the needed formal egalitarianism of a social-democracy integrating the working class into government and society. The rural relations of the latifundia must abolished to allow for agricultural development (as "basic needs" theorists and socialists alike have argued). An increasing part of the masses in the barrios and the favelas must be viewed as potential productivity to be integrated into the market and large-scale production, not simply seen as a reserve army to keep domestic and international wages down. Such a process implies deep struggle within the ruling classes themselves. In Latin America, such struggles have consistently produced military coups which, in turn, have almost universally rejected land reform or integration of the urban masses into any "development" project. Peru's Velasco stands out as a recent exception, and his reformism too got "out of hand" and led to a counter-coup.

Just as the creation of the "New South" required a strange coalition of "outside" capital and working class struggle in the 1950s and 1960s, so too must that experience be repeated in the Third World. Yet two major contradictions face such action. One, capital has moved to these locales precisely because of low wages. The existence of a vast reserve army/subsistence sector does not impel capital to raise wages and so "development" possibilities are easily thwarted. Two, the nation with the world's largest economy and most powerful military, the US, is currently governed by a regime which sees the repression of the working class as the only solution to all problems. This will be a major force to keep Third World reformism at the mildest level.

The third obstacle lies in the nature of capitalist development itself. We have noted the movement of capital to the rest of the planet to take advantage of "cheap" labor, contradicting the "need for market expansion". Additionally, most of the development done by the multinationals is capital intensive, "providing" relatively few jobs. This is not because different productive machinery adapted to local needs and local labor-force characteristics cannot be profitably produced, but that the capital intensive mode is still more profitable on a global level, despite the cheapness of labor, for most mass produced goods. How, then, can the "urban masses" be exploited? One proposed solution is the Chinese model, although at least in Latin America the proportion of people living in urban areas is much higher, and more important, these people have shown that they refuse to return to "hot sun" even on "their own" subsidized and supported farms.

Capitalistically, the problems outlined come down to the need for a drastic reorganization of the distribution of income and of the relation of income to production. But could an effort to accomplish this by a radical reformism be limited to reformism? Capital would require a ruling class creativity (and working class docility) in Latin America it has not previously demonstrated if development and accumulation are to occur there on a grand scale.

Let us consider each region specifically in relation to its potential contribution to world capitalistic recovery. Sub-Sahara Africa (with the exception of South Africa) is still too marginal to make a difference. The more export oriented small nations of South and East Asia are too small to have a major effect. If they are to expand their exports to other Third World nations, these other nations must develop so as to become markets themselves. But this only introduces all the problems discussed above. The larger nations such as India, containing much capital intensive industry within its borders, seem no more likely and probably less likely to leap to a new capitalistic organization of accumulation than is Latin America.

Thus on a world scale, our balance sheet of debits and credits implies that recovery presumes the abandonment of a Keynesian organization of accumulation in US and Europe and the adoption of a "semi"- Keynesianism for the rest of the planet (except, of course, for the "basket cases"); The word "semi" here refers to a fundamental problem that capital faces with the Third World mass worker in the making, s/he/they know the world is round and that the desires and disgusts of the factory worker in Detroit will be perfectly understandable to a similar worker in Sao Paulo. I.e., the Brazilian worker in the 1980's will not be reacting like a Ford worker in the 1920's. On the contrary, capital faces all throughout the Third World workers who have been "around". So the notion, that capital can just simply put the clock back by "industrializing" Latin America, Asia and Africa is wishful thinking.

Totals, Balances and Red Ink

Now we, as certified struggle accountants, have the responsibility to sum up the columns and give a balanced judgement to our clients as to their viability. Capital will be able to survive until the end of the century if the working class acquiesces to a bi-polar economy in the US, Europe and Japan and a revival of Keynesianism in selected parts of the Third World (with endemic starvation, genocide and despair to the areas not "chosen for development"). If not, however, the current world system will be hard-pressed to survive. But will the working class' "acquiescence" be forthcoming? Will a new "social contract" on a world-scale which includes the former "wretched of the earth" be acceptable? The international complexity of class and national struggle, ranging from armed struggle in El Salvador to reactionary chauvinistic manifestations in Nigeria and India, renders a reading of the situation very problematic, of course.

With this "acquiescence" capital will be able to pull itself slowly, bit by bit, out of its grave over the next decade, perhaps. In the end, several factors would have to be in place:

--New relations with the USSR and its satellites and the beginning of the integration of China into the world economy will be needed. The Soviet bloc is, after all, now ready for a "new leap" in its mode of accumulation.

--In Latin America and a number of other Third World locales, capital will have to intensify industrialization and create a strong movement to integrate the working class into the economy and polity, a movement that must include the rural proletariat. The Green Revolution will have to produce a new generation of species that would be both nutritious and require fewer expensive inputs and machinery, thus paving the way for some agrarian reform and the development of a rural, conservative small-farmer class.

--In the US, Europe and Japan, new technologies emerging from what are now only early stages of biogenetic and computer/information industries will become the leading edge in production in a much larger way than now projected... leading to a totally new mode of growth and repression.

All of these considerations define a "best case" scenario for capital, depending on the simultaneous defeat of the two poles of the world's working class and, with that, a technological breakthrough using working class energy, channelling the defeat into new productive patterns. On the other side, the inability of capital to adequately defeat the working class leaves capital very vulnerable at this point of transition. Though the defeat of the working class by capital can by no means assume the proportions of Chile 1973 much less our "apocalyptician, genocidal" colleague's visions, we must warn our clients that the defeat of capital must always assume drastic, total proportions if it is not simply to be a temporary "reformist" victory. Nonetheless, in this critical stage, temporary set-backs to capital could attain huge significance as capital tries to resurrect itself from its crisis. For in a crisis, small acts amplify far beyond their intentions.

Pedro Abono, CSA
Guido Baldi, CSA
H Mueller, CSA

1977

The dead remember everything,
why should they need to forget?
Remember- the blue box of subscribers' addresses,
remember the tears and pushing on the stoop,
just remember the shadows of cups after the final devious meeting.
The dead can be such a drag.

They cry at their impotence,
stretch their hands out to us so imploringly, so dramatically,
"Oh if only we could. tell you."
Stroke our arms
then just laugh and laugh
since they don't need to care.

They are so emotionally immature,
shadowing our gestures an inch to the left of them,
humming over our talking,
just can't keep themselves from smiling at our naivete,
as we so seriously stumble into abysses we don't even know we've fallen into.

The dead are sick of our defeat
foretold and retold
word for word
from each of the once loved comradely mouths that are now so hated,
the very thought of folding lip into lip
turns them grey and cancerous.

The dead finally lie with us
in our lonesome beds
to rise on an elbow
putting a palm
on the long nightmare of dawn.

Piovra

Sleazy, conniving, stretching her tentacles
to the remotest cells of your flesh
comes the piovra
savoring in her contortions
the feast of blood promised by your shaking limbs.

Persistence is her virtue
the relentless persistence of a cannibal
who knows your life is the only meal
he'll ever get.

Nothing can put her off,
all retreats
deliciously wetting her inexhaustible appetite.

She lays relaxed only when sure
she's got you in her reach.

As your veins open and, drop by drop,
your blood is spilling,
she even assumes a detached posture,
eating you up with the casual
indifference of a well-fed god.

At last, when of your head, arms, entrails
nothing remains but a big belch
she closes, momentarily satisfied,
her innumerable eyes.

She then sprawls, to blissfully digest
the precious juices of your self,
restoring in her acquired oblivion
her infinite will to kill.

We begin with the metaphor of the lemmings who, when scarcity sets in, mill about in vast numbers until "nature" produces mass death, reducing the population until scarcity abates. Myth has it that huge numbers of lemmings rush blindly onward, propelling themselves over the cliffs of Scandinavian fjords, looking not where they go nor where they will land.

Yet, to stretch and twist the metaphor, we suggest a second myth: that scarcity is for us a myth. Thus our metaphor of the lemming has the left and much of the U.S. working class leaping off a political cliff, driven by a mythical scarcity, a scarcity which exists only in political imagination or will.

Who are we to call the left a bunch of lemmings? The members of Midnight Notes have been in and of the left internationally. Each of us has, to varying extent, been caught in the peculiar logic of the left, and we know how disastrous this logic has been to ourselves and to the class struggle. To the extent we have been able to escape this self-defeating leftism, we have done so because at some point we could step back and say:

"Why am I doing this? What is it I really want? Do the actual struggles of the class, or parts of the class, have anything to do with what I want? Do we all want something close to the same thing, and do we dare to discuss that? Do left programs and practices speak to what I/we want?"

Those readers familiar with our past issues know we've discussed some replies to these questions. We seen our needs and the underlying motion of the class in the refusal of work and the demand for the wealth we have already produced, an end to capitalist command in all areas of our lives; and we have seen the class struggle make visible the possibilities and the desires. But, we think, the left in this cycle of struggles has had little or nothing to do with our desires or with the struggles of the class. Rather, despite important action on many issues, the left, at root, ended up attacking the demands of the class and thus helped to destroy a cycle of struggle which propelled capital into deep crisis.

That is, the left became an ally of capital against the class. We must see this and critically deal with it if we are to move ahead. If not, the class will again have to bypass its 'left', as it did in the 1960's. We are, on some levels, hurt, angry, bitter, perhaps resigned perhaps even amazed that so many of us could so twist and repress our desires until they become not even caricatures of but assaults on what brought many of us into the movement, so that what started as a struggle for freedom ends up as acceptance of the deepest logic of capitalist slavery, the glorification of work and discipline.

Perhaps not all is lost, in the left and in the class. Perhaps lurking over our collective shoulder, like a shadow dimension, is the reality of the dreams we once had and somewhere still have, the "flip side" of our selves. Can we reach it? If so, how can we reach it?

Lemming Notes has four parts:

"How Can It Be Possible?" begins to discuss how the strategies of the left attacked the class and helped the right.

"The Left Today" discusses how the same strategies, emanating from the same roots, continue to help block class struggle.

"Thanatocracy" expands the discussion to ask why the working class now seems to accept and even support capital's attack on itself, why it exhibits a "prejudice for state power."

"The Working Class Waves Bye-Bye" reviews Andre Gorz' Farewell to the Working Class, an abomination combining Stalinism, Social Democracy and ecological alternativism which shamelessly rapes whole movements and presents the results. as a great progress and strategy for us. We must say so long, never again, to all Gorz represents, or remain trapped in capital's relations.

After Lemming Notes, we present bolo' bolo, a discussion of how to get out of the crisis and of a possible "second reality."

Finally, we conclude by discussing struggles at Medger Evers College in Brooklyn, N.Y., which we find do push beyond the mere circularity of capitalist realpolitik in which the left is mired.

"How can it be possible?" we keep asking as internationally we live the worst defeat the working class has suffered since World War II. That the defeat is quite real is undeniable. If the collapse in the standard of living in the industrialized countries and the devastating pauperization of the Third World were not enough, the destruction of human lives today and throughout the seventies and eighties should confront even the blindest with this reality.

From the millions killed by starvation in Africa and Cambodia, to the thousands tortured in Chile and the Philippines and the extermination of the population in El Salvador, Guatemala, Lebanon and Palestine, our losses in what increasingly appears as a third world war are immense. Equally appalling is the apathy presently reigning in the U.S., which in itself is a defeat.

How can it be possible then? How can it be that thousands are massacred every day, almost under our eyes, and not a cry is raised, the only audible sound being the obscene squabbles of the politicians voicing some "displeasure" and reassuring us the blood is not on their hands. How can it be that in the USA itself millions are suffering and yet all one can hear is the call for more jails or more electric chairs to save the expense of the jails?

Economists will tell their story of interest rates with their clean charts so hygienic that not a limb, not a single death, can show through them. Psychologists have already packaged wholesale explanations ranging from the "me generation" to the alleged achievement by the masses of a "new maturity" in assessing what is or is not possible. All together, the sciences will tell us the issue is so complex that we should never hope to find an answer.

But it seems to us, instead, that the question is more simple. We're being defeated because we have allowed ourselves to be divided, at home and internationally. The forms that these divisions have taken, the means by which they have been achieved, tells the history of the 70's and 80's. The strategy of scarcity, whether accomplished by planned curtailment of resources (oil crisis/underproduction, etc.) or projected in an apocalyptic vision of rapidly diminishing resources coupled with growing over-population, was a classical strategy of division. To the generalization of workers’ demands (less work, more income) through the 60's, the ruling class has responded with the claim that there is not room enough for everybody --in fact today it is not clear if there is room enough for anybody.

From the very start, that is from the 1974 oil embargo that signalled the beginning of the counter-attack, national chauvinism and racism have been the pillar of all economic strategies. The Arabs, we were told, caused our suffering. The Arabs, in fact, were so much the villains through the 70's, so much identified as the cause of our present and future poverty, that one wonders whether one of the reasons for the indifference presently displayed by the average American in front of the butchery perpetrated against them with their sacred tax dollar is not due to the fact that for years they have been identified as the cause of our present and future poverty. The game of course has been played in reverse as first falling consumption in the USA and now high interest rates are blamed for the economic strangulation of Third World countries and the repressive measures that accompany them.

But the use of national chauvinism to justify a massive attack on the working class did not end with the Arabs. With the valiant assistance of the unions from the UAW to the ILGWU, U.S. capital blamed its own attack on auto and textile workers on the Japanese. At home, capital pitted blacks vs whites, women vs men, women vs blacks, "Americans" vs Mexicans and Vietnamese, documented farmworkers vs "illegal aliens", the elderly vs the young. For years now we have been living in a Robbesian society where the one is at war with all, and therefore reduced to spending all its energies to erecting fences around itself to protect whatever can be scraped from the pile from the attacks of the surrounding world.

From this point of view, capital's strategy has succeeded. We have been divided from one another and thus isolated, more easily brought back in line. Never has the old truth, that capital conquers only to the extent that it divides, appeared so visibly true. That the unions have been indispensible accomplices in this process is easy to document. Chavez, the hero of the farm-workers struggles, organizing armed patrols to keep at bay and fight off "illegal aliens” at the border is the most visible, but not the only example of the way in which proletarian struggles have been turned into struggles among proletarians, within a strategic perspective that assumes that whatever they win we lose and must pay for.

This scenario was played over and over through the 70's and continues to be played with the assistance not only of the unions but of wide sections of the "movement", whose strategy has justified a universal competition among different sections of the working class, nationally and internationally.

At the economic level, the critique of consumerism and materialism of the US working class has ideologically cleared the way for the capitalist use of austerity since the mid-70's. This critique, which accused the "over-consumption" by the metropolitan proletariat of being the primary cause for the poverty and exploitation of the Third World was moralistic, racist. and sexist. Moralistic because instead of considering class relations it focused on the supposed moral qualities of the working class: greedy, soulless, overindulgent, deprived of class consciousness, egoistic, willingly exploitative and imperialistic. This critique pitted the workers in the metropolis against the workers in the Third World, telling the latter we are the enemy, we are the cause of their exploitation, and they cannot expect anything from us at all. Guilt-tripping was the only strategy left -- except we were all encouraged to do with less. Capital of course jumped on the bandwagon of the de-mand for "lowered expectations."

Now that poverty in the US has become a mass reality on a scale unprecedented since the Depression, we can see the political fallacy inherent in these accusations. We can see that eating one hamburger less in the USA does not add one hamburger to the well-being of the "underdeveloped" countries, as their increasing pauperization daily shows. Weakening the position of workers in the U.S. does not help the Third World. It only strengthens capital giving it more power to discipline both. Today the hamburgers we do not eat, the cars buy, buy instead the weapons used against the rebellions in El Salvador and Guatemala and pay for the massacres in Lebanon as well as for more jails and surveillance at home.

This critique was also racist and sexist and divisive with respect to the U.S. proletariat, for it did not see that "over-consumption" is a lie for the vast masses of women, blacks latinos, immigrants both documented and undocumented, migrant workers and elderly -- for whom the attack on consumerism could only have repressive consequences, justifying further cuts in their standard of living.

Rather than focus on the poverty, absolute and relative, of the working class, and its exploitation by capital, the left focused on its buying power.

The left thus ignored:

a) the working class defense of a hard-won standard of living;
b) that capital uses this buying power as a basis of the reproduction of labor power for capital; and
c) that at the end of the exhausting work-day (which is far more than 8-4 or 9-5), a worker finds it very hard be "creative" (as the left wishes them be), finds it hard to do much more than muster the energy to "consume" in order to relax enough to work again the next day. The left critique also justified the claim that if these people are not better off it is their fault, because abundance is a matter of fact in the USA.

Only capital has a direct interest in accusing the working class or any sector of it of consuming too much. What is too much and who is to decide what proletarian needs are or should be? Most important, do we expect capital to redistribute what we give up into their hands? And if we do not, what purpose does it have to tell workers they are consumeristic, except to weaken their struggle and justify capital's attack on everybody's standard of living2 Equally divisive was the left's attack on the "welfare state"--a bourgeois term to define those programs the working class has won in its struggle over the reappropriation of surplus.

The struggles of the unwaged in the sixties -- blacks, women and students -- forced capital to widen these programs. For the first time, thousands of unwaged proletarians received a social wage for their work, causing

a) a shift in the use of tax money from military spending (which decreased compared with the fifties even in the midst of the Vietnam War), and
b) a shrinking in the amount of unwaged labor capital could exploit, and consequently the diminished need for inter-proletarian competition for jobs.

Last, but not least, the struggle of welfare mothers in the sixties --a direct upshot of the black movement-- posed for the first time a key feminist issue: payment by the state for the work women do reproducing the workforce. It marked the beginning of a direct confrontation by women with collective capital in the form of the State on the question of reproduction, whereas traditionally women have been treated by capital as appendages of the male wage, whose work can be directed, controlled and organized by the control and organization of the make wage.

From AFDC to SSI to Medicare, none of those programs were ever sufficient for our needs, and benefits were obtained at the price of many controls, as is always the case in every work-wage relation. The strategy the unwaged was to demand more, to expand on the basis that had been built. The left instead joined capital in attacking the social wage won by this sector as wasteful, parasitic and presumably demeaning because "unearned”. In the place of the social wage, unanimously, all brands of the left demanded more jobs. Result: a proletarian struggle for reappropriation of surplus not only was not supported, but was attacked as a form of defeat: welfare recipients were divided in left policies from "real workers", a suicidal step at a time when capital was making every effort to mobilize the "tax payer" against the "lazy bums on welfare”.

The capitalist ideology that defines only certain jobs as work, thus enabling profit from an immense amount of unpaid labor, was reinforced. Moreover, at a time, particularly around 1971-73 when capital was besieged by blue collar struggles (Lordstown, miners) and blue-collar blues (absenteeism, alienation, dissatisfaction with work), a staunch defender of the glory of work, insisting that only through the job --as defined by capital!-- can a worker respectably earn its income and be a part of the working class.

By attacking the basis of women's demands for wealth and autonomy, all the pious mouthings about the "poor" which the left uttered came to naught, for the left agreed with capital that women's work is not real work, thus should not be waged. While the left calls for the "socialization" of housework,, capital builds MacDonald's, laundramats, high-cost daycare, frozen dinners, TV's, etc., etc., --all of which are consumed by women working two and three jobs, but only one with a wage. And the women's movement joined in, saying that liberation could only come with that second, waged job.

The "problem" with paying wages for housework, complained the left, is that the money will have to come from the "productive” workers; the left cannot conceive that victories can be won, that wealth can be reappropriated from capital, partly because they assume that the working class has been bribed by capital, Better, said the left, for the men to keep the wage or for women to work even more (is housework really work?) to get a wage. Moreover, continued the left, housework should not be paid by the state because then the state would exert control over housework – as if, on the one side, the state and capital did not now control (or try to) women’s work and as if, on the other side, the left were opposed to the state when, in fact, virtually every leftist in the U.S wants the state, only “their" state – in which (at last!) women will become “productive”.

The flip side of the statist left has been “alternativist" left who, equally enamored of work as the statists, perpetuate the illusion (as we showed in the two issues of Midnight Notes) that one can simply step outside of capital, that one can go beyond capital and the state by simply ignoring them. But for the majority of people everywhere, "do it yourself" is impossible in the absence of resources, and becomes only a tool for the right to justify reducing welfare, just as mainstream left criticism of the welfare state fed the right-wing criticism of "throwing money at problems", of welfare as "demeaning", of work as "ennobling".

Thus the left critiques in both forms strengthened the power of the state. Rather than demand more from the state in exchange for the work already done, the left criticized the state for bribing the working class and called for more work. This critique facilitated the right wing attack in which the state now "gives" less and is less accessible to working class demands. By attacking the working class precisely on the terrain the working class used in its attack on capital --over the appropriation of the product of work and over the doing of the work itself-- by calling for "renunciation" and glorifying work - the left aided the capitalist defeat of the U.S. working class in the 1970's. The left thus helped re-establish the divisions within the class and aided capital to use the more powerful sectors against the less powerful.

Whether today capital still is in crisis or not is debatable. That we are is dramatically evident in our daily lives. We should ask not what capital's problems are, as the left loves to do, but how can we overcome the ways in which we find ourselves divided.

The crisis is a white working class shooting on blacks because they are convinced that that's the only way to keep their jobs. The crisis is women and blacks fighting around who should go first in thousands of workplaces around the country, both seeing each other as the cause of their poverty and discrimination. The crisis is women being forced to sterilize themselves or to submit to enormous physical and psychological pain to stay in a mine or construction job or chemical plant in order to escape wage-lessness or the female wages of the typing pool --this rather than putting their energies for the abolition of these jobs. The crisis is a U.S. working class that now lines up to build weapons because this is the only way that they can put food on the table --which may prompt the question, What do you have against a mugger? since robbing and killing a few people is a generous act compared with the destructive power we are willing to create against ourselves and thousands of us in the world for the price of a wage (at an "honest" job, of course). The crisis, finally (?), is a country where the death penalty has become a popular demand to deal with those the system cannot accommodate within the boundaries of productivity --a popular demand because the assumption has prevailed that it is either you or me-- there is not enough for both and one of us must go.

Competition is the name of the game and has been through the 70's and 80's. You have to compete, capital has told us since the first oil embargo, because natural resources are shrinking, scarcity is around the corner, everything --coal, oil, gas-- is dwindling. We are too many, we consume too much. We are putting unbearable strains on the scanty resources of the earth. The left approved. Those more ecologically minded worried about the earth. The marxist-leninist reminded us of the Third World. In all cases the only possible strategy following from these perspectives was either reduce our numbers or (which in the end amounts to the same thing) reduce our "entitlements". To the extent that this strategy has "succeeded" we are now fighting out who is to go. And, as usual, those at the bottom pay the highest price.

We would not go so far as to blame the left for the crisis of the working class-- the left does not have that importance in the U.S. The class certainly has enough divisions for capital to utilize, with or without the left. But we should not minimize the impact of the left either. In the left, we are dealing with organizers and information-producers who can significantly shape struggles and thus can reduce, hamper, limit, confine, compromise and otherwise damage a movement. Moreover, in the left we find persons who have the time to propose what might be an alternative to what we have now, and to suggest how to get there. The "spontaneous" actions of the class moved toward less work and more income, to a refusal of capitalist command and discipline, to less hierarchy and division in the class. The left glorified work, accused the class of over-consumption, urged discipline and formed organizations frequently little different from the corporation, the school, the army.

Why would anyone struggle for the goals and with the means proposed by the left? The struggles of the 60's and early 70's bypassed what left existed. Rather than help to develop and further what the class actually pushed, the new left recreated the old left with the old demands --and accused the class of having a backwards consciousness and activity. In doing so, the left reaffirmed the capitalist division of the working class and so helped defeat the class and pave the way for Reagan, the right and a new capitalist organization of our exploitation.

We have seen how the left has attacked the actual class struggle, intensified divisions, sown illusions and thus aided the right. We come now to the left's present, to the period most clearly summed up in the left slogan, "Jobs, Peace and Freedom." This slogan, and the program it represents, contains inherent political lies. On the one side, a job is wage-slavery and wage-slaves are neither free nor at peace with their masters; on the other side, capital needs war to enforce discipline and work –slavery-- on the working class. The left thus proposes to the working class what is patently impossible. Why?

In the last few years we have seen a growing consensus within the U.S. left, at least in its "official" wing represented by the left-wing Democrats, DSA, NOW (and leftist women's groups), New Left intellectual journals (Socialist Review, URPE, Telos, etc.), anti-nuclear weapons and energy groups (Union of Concerned Scientists, Freeze Campaign, etc.), the Black movement (now mobilized by the Jackson campaign and more generally by elections) and even many of the Leninist-type organizations.

They all agree that the best that can be gotten in this period, which perhaps stretches to the 21st century, is a New, New Deal, characterized by jobs --the revival of the old, creaking assembly line, management-union 'corporatism' and worker 'self-management' or 'participation'; peace --a 'reasonable' social-democratic foreign policy, arms-control talks; and freedom --a 'liberal' reproduction policy, egalitarian exploitation of all, a certain type of not-too-repressive state. In varying blends the same story is trooped out and it is the left's contribution to an anti-Reagan, actually anti-transformation, policy that sees the Reagan approach as being too 'destabilizing' --which is not a perception that is exclusively 'leftist.'

The left's program is premised on the total working class defeat which the left's strategies helped to bring about. It takes as essential the mediating role of the present state. It is trying to combine 'austerity' with 'trinkets' like 'workers democracy', 'women's equality', etc., in the context of an old work form. For the left to sell this program to the working class, capital's program of wage-deflation, union-busting, budget crisis and militarization must all go through pretty much as planned in order to frighten everyone enough for there to be a general working class belief that nothing more is possible.

But if Reagan and company are successful in carrying out their devaluation of labor, why should capital settle? Why should capital negotiate any New Deal, New or Old? Capital might respect "subsistence" (whatever that is) in the USA, but it certainly does not want to legislate a bottom...unless forced to do so. For the moment, if capital reduces manufacturing wages to $4.50 per hour, it might pause at that level; but even then capital will want a free hand in case of 'emergencies' in order to test a new depth --after all; it is called 'free enterprise'. If capital holds all the free cards, why should it relent? Certainly not on the basis of vague threats issuing from the sibylline lips of Tip O'Neill, to be realized by a left no one pays any attention to.

There can be no social democratic solution unless the working class defeat of the early 1980's is decisively reversed. Reagan's approach has made half-measures and stalemated struggles no basis for dealing. There has to be a huge revival of working class struggle across the board to shake off the rising capitalist self-confidence of the last few years.

BUT, and here we have the crucial point, if the working class makes such a leap in the level of struggle, why should people settle for the left's program of a relatively guaranteed $4.50 per hour with flexi-time and anti-discrimination grievance procedures and patched holes in the safety net?

If Marxism predicts anything, it is that the working class struggle in its peaks of victory defines qualitatively new levels of the class relation; this is the famous "progressive" character of the class struggle. The left's program assumes a falsification of the Marxist hypothesis about history: that is, the working class will be able to undermine the present capitalism enough to impose upon capital a leftist program, but not undermine capital too much.

The left has based its program on a very unstable equilibrium, for the tendency of capital is to not allow the system to reach the equilibrium level of the left, while the class struggle which might propel it into the left's equilibrium tends to push it beyond. The left's program, although it appears 'realistic', proposes a most 'unrealistic' solution to the crisis. They hope that Reagan will bite deep enough to hurt, but not too deep; they hope the working class will jump up, but then not jump too hard. But the variables are not controllable, nor do they have a natural tendency to 'balance each other out'. With the end of the downward rigidity of wages and the money illusion, Keynesianism holds no attraction to capital; but with the mass experience of the end of 'mass industry' a new possibility is open to the working class, although right now it shows itself as deprivation. So the attraction of Keynesianism to the working class also abates. No one seems to be cooperating with socialism in the 1980's!

Today the left says that no 'demands' beyond minimal subsistence/biological survival can be 'won' (and even this only by alliance with 'progressive' capital to preserve 'civilization'), and to 'win' this requires co-operation with the mediating power of the state. This is the worst possible deal as it combines the social order of the 1950's New Deal with lower wages and more work.

The left, then, accepts the defeat and only seeks to bargain a lower level of defeat for now. The austerity they have morally urged for over a decade has become an increased reality for more and more people; and in the Third World, 'austerity' has become increased starvation.

But a defeat means not only that we eat less-well or do not eat at all. In defeat the class picks up the gun --against one another, as Fanon made clear. This is the deepest fact of our defeat, and one's answer to this problem tells one's political story. The left accepts --even urges-- the state to be the mediator of the class contradictions within the proletariat.

The death penalty, discussed below, is just one aspect of the state 'mediating' the class division, protecting us against ourselves. But the same thing applies to Russia, the man/woman split, black/white, with the Third World, etc. Are you afraid of Russian tanks, do you want to help the Soviet working class? The Telos crowd says "Support the U.S., it will do the job." Are you angry that men get more money than women, that men rape and get away with it? Many women in the women's movement now say "Cutting the male wage was good, now we're all equal...Rape? Get more and better cops!" Upset about starvation in Africa? Get the government to tax the 'affluent' U.S. working class to send it off to the Sahel. This, after all, is the essence of social democracy in the working class: letting the state deal with our divisions...let government do it. The left in this period has ultimately accepted its role and its horizon in the universe of state power (and indeed not even the good old 'revolutionary' state of Lenin-- forget about that).

Putting this all together we see that ultimately the left is signing on as cop. For if all you offer are "trinkets with no cargo" then you must be prepared to deal 'realistically' with the ensuing disappointment. For those who are not willing to listen to the left's questionable logic... well, there must be a place for them...

Thus, the left not only has aided the right by its choice of analysis, demands and strategy, not only is at an impasse in which all it can do is function as the left wing of the Democratic party, but also by its choices must also work to discipline any actions in the class which might upset the equilibrium suggested by the left.

This 'logic', once entered into, is hard to then reject because the compromises are too deep. The tragedy is that most of a generation of militants has substantially destroyed itself by accepting the essential logic of capitalism and, at the deepest level, sided with capital against the working class, to bargain over the degree of defeat and the trinkets to be exchanged for acceptance of capitalism. For any on the left who want and think possible the defeat of capitalism in its various guises, the break with the left must be thorough, for the left now is merely the most "human" face of capitalism.

Political power then I take to be a right of making laws with penalty of death, and consequently all less penalties for the regulating and preserving of property.
- John Locke

Here is life and death set before you: take whether you will.
- Gerrard Winstanley

Almost every month now one of our fellow creatures in this country is coldly, matter-of-factly murdered at the hands of the state. Everything indicates that in the months to come we will witness more executions as the Supreme Court has formulated new guidelines to remove possible delays and thus speed up the disposal of hundreds presently waiting on death row.

With this we are preparing to witness a steady slaughter of people the state has declared unfit to live – a slaughter made more horrifying by the callous, hygenic way in which it is conducted: A cold factual announcement on the news – the first jolt of electricity was administered at 8:30, at 8:44 he was pronounced dead: a routine assurance that the prisoner appeared calm – everything to impress on us the uneventful character of these deaths and by this the roach-like quality of our existence in the eyes of our rulers.

Equally ominous is the lack of any outcry against this barbarity and the apparent eagerness of many respectable citizens to see thousands of their countrymen wiped out from the face of the earth.

Where are those touchy-feelings that seemed to endlessly ooze out of the youth in this country? Where are the hundreds who fought to save the whales – are we perhaps too many to justify outrage against this butchery? And where, finally are the “friends of the earth” who shed tears thinking of all the trees destroyed to print Sunday New York Times? Aren’t we humans worthy of their compassion, if not their political consideration? With the exception of a few religious groups and the campaign by Amnesty International, actually no mobilization is presently under way among “progressive forces” against this crime. We occasionally here concerns voiced about the arbitrary nature of its implementation, but no significant opposition to the very existence of the death penalty exists. Why is this the case?

But, first of all, why has capital punishment been reinstituted in the U.S.?

In the fall of 1982, the Nuclear Weapons Freeze Resolution was voted on in referenda throughout the U.S. It did well, and in Massachusetts it did extremely well almost 75% of the voting electorate supported the Freeze. This was no surprise, as Mass. Is considered the “most liberal state in the Union,” the home of Kennedy, Tsongas, Markey and Dukakis who were all firmly identified with the Freeze. Not so noticed or mentioned, however, was the result of another state-wide referendum held the same day on the reintroduction of the death penalty: 60% of the same “liberal” electorate voted in favour of it. Thus about 35% of the voting electorate was for both the Freeze and Capital Punishment.

Who are these pro-execution Freeze supporters, what do they think and why?

They do not appear to be “better dead than red” racists; on the contrary, they see themselves as at least “moderate”, often “liberal” and “progressive”, but above all “prudent” and “reasonable”. Their basic assumption is that the state is reasonable too.

True, both the U.S. and the Soviet Union have created arsenals capable of destroying the planet many times over, and this is mad, but it is possible to make our leaders listen and eventually make some kind of a deal. Their real fear, is not of Reagan pushing the red button of Nuclear Apocalypse, but of the black kid who lives in a neighbouring housing project and the white drifter they meet on the highway. It is these people, armed with at most a pistol, or a knife, and not warheads packed with thermonuclear death, that our prudent voters see as the ultimate danger, as animals without reason.

Reagan, after all, might be “not too bright” or perhaps “senile” or “too ideological”, but he does represent the state which is, after all, reasonable, and which protects us. So the prudent voter is willing to have the reasonable state execute the irrational animal because they consider these murderers and rapists and thieves to be beyond any bond of humanity, outside the circle of their understanding, much less identification. These liberal voters conceive it possible to sit with a Chernenko or a Reagan and convince them of their "errors" (which have already led to millions of deaths). But for an Evans or a Spenkelink, only a poisoned syringe or a burned brain will do.

These same voters maintain that the restoration of the death penalty has come about because "the people" want it. This is their first illusion, that the state bends to the popular will coming from below. The reality however is quite different as can be seen from the fact that many other issues presently claim popular support, from support for enforcement of anti-pollution regulations to an end to the arms race, yet no compliance by "our government" is on the agenda. This first illusion persists because behind all the arguments for capital punishment, it is the prejudice for state power that shapes the thinking of these "prudent and reasonable" voters.

Yet this prejudice is the deepest illusion. The state needs the illusion to pose order and discipline for capital. Appointing the state as the arbiter of life and death legitimizes the state's assumption of the right to destroy individuals wherever they do not fit a certain criterion of socio-economic utility--a principal that, once established, is carried out in every area of social life.

Supporting the Freeze but calling for Capital Punishment is not merely contradictory; rather it is a clarifying moment in a suicidal course. The threat to launch a nuclear war is but the last step in a chain of social policies that are directly or indirectly condemning us to die. To grant the state the power to destroy individuals who are considered wasteful for the system is to arms and give a God-like (beyond appeal) power to the very agency that is threatening us all with death. Most of us won’t die by the electric chair or by the poison poured into our water and air by state-license factories and chemical dumps. Most of us are killed slowly, the minutes of our lives daily butchered by the way we live. And the state, in all its reasonableness, stands behind the daily slaughter, ready to intervene to kill to ensure the perpetuation of this daily death. DEATH – OUR DEATH AS A LEGITIMATE MEANS TO ACHIVE COST-EFFECTIVENESS AND PROFITABILITY AND ORDER IS DAILY ENFORCED ON US IN A THOUSAND DIFFERENT WAYS.

A clear continuity exists between the present reinstitution of the death penalty and the murderous policies the Reagan regime is carrying on against citizens of this country: cutting any means of support for thousands who have nothing to live on while denying that hunger even exists, never mind growing infant mortality; condoning the most outrageous forms of pollution, nuclear contamination ,death by toxic waste, death by malnutrition.

Simultaneously, the reasonable voter has almost a determination not to hear about the appalling condition in which many people grow and live in the U.S. to say nothing of other locations of centuries-long beneficence of the U.S. state.

As there is no social responsibility for the existence of crime, there is not social responsibility to ensure the wellbeing of the citizens. If people are poor, it is because they are lazy or inferior. Life is, to echo Reagan’s previous incarnation, unfair. If people commit crimes, it is because they are bad – presumably they kill for not reason – and so they do not deserve to live. In any case, “we” cannot afford to keep these worthless animals alive. We are poor and resources are, as the economist remind us, scarce. Anyway, of all resources, humans are cheap and plentiful, particularly poor and uneducated and unemployed ones (perhaps there too many of them period, particularly in the “Third World”, so…). Our prudent voter concludes that humans – even oneself – are resources to be invested profitably, and where they cannot be so used, they are superfluous.

We see here a massification of a triage mentality: who is who is fit to live? – the state will decide. The death penalty continues the “social debate” on life and death: the “right to die” the “right to starve or not”, “the right to let defective children die or not”, “the right to abortion”. The state hampers the right to abortion, sterilizes the poor, particularly people of colour, and invests in artificial birth research. The state forces parents to raise retarded children with no social support and thus costs parents their very lives whether the parents want this or not. The state kills you in the electric chair while suicide remains illegal even for the condemned. These seeming contradictions are not real contradictions. For behind them the state is attempting to assert absolute control over life and death, over the body, to establish most fundamentally, that we are state property.

The death penalty, then, is itself a green light to both the “economic” policies which create mass pauperisation in the U.S. and the rest of the world, and in the construction of ever more nuclear implements of mass death. Calling on the state to execute murderers assumes the neutrality of the state in a war of all against all, and assumes that the state has no responsibility for the existence and intensification of crime. The state is thus absolved of policies which lead increasing numbers to fall through the "safety net" into social violence.

The death penalty does not eliminate crime, it only eliminates the criminal while leaving the cause of crime intact. Indeed, eliminating crime is the last concern. Street crime is extremely advantageous to the state as it keeps the working class at war within itself, and makes us run to the government as the saviour, imploring it to control us more, to be more repressive against us. Every study indicates that the death penalty does not, deter, and why should it when society has declared war to the death against the poor, or when every year out of 20,000 murders “only” 200 are selected to die (or should the state execute the 20,000?)

The state can eliminate poverty by eliminating the poor, eliminate unemployment by eliminating the unemployed --but of course not too many, lest the remainder push up the wage bill.

The death penalty reconciles us to a cycle of brutality and revenge that the state is more than happy to manage for its own purposes. One of the oldest defences of the state has been that by taking its anonymous hands the "necessary job of punishment" it overcomes the infinite cycle of vendetta. But the death penalty does not put an end to violence, the state does not bring social peace. Rather, the state attempts to deflect violence, defuse it, and use it to divide, making us accept known killers like Berger and Reagan as mediators between ourselves and our neighbours, it picks and chooses who is to die and when according to its needs, intensifying social divisions when it can, cooling things when afraid of reprisals. This is shown by the statistics: the peak of executions in this century was during the Great Depression (1,667 between 1930-39, among them 819 blacks) while there were next to none from the middle 1960s to the middle 1970s during the height of the Black Movement's power. Similarly, a decisive argument against capital punishment during the recent Parliamentary debate in England was the fear of retaliation by the IRA.

The death penalty is a crucial pillar of a society where "thanatocracy" -- rule by death -- is increasingly the form of the state. This has immediate international implications, as well as implications for nuclear war. The policies of the U.S. are crucial in setting a model, a guideline internationally. It counters the NATO trend in which most NATO countries have abolished the death penalty. It legitimizes the butchery that is taking place worldwide by giving the message that if it is the state that kills openly (rather than in hiding through death squads) it is no violation of human rights. And accepting the reasonableness of state murder allows --indeed encourages-- events such as the Grenada invasion (the state as protector of “innocent American (sic) lives"); the Lebanese invasion (the neutral hand of reason trying to bring stability and order –soon to come to the Persian Gulf>); and the Beirut massacre, about which the U.S. state could act as though it bore no responsibility.

As to nuclear war, if the right to execute individuals is granted, why can’t this right be multiplied in number and concentrated in time, which after all, is the essence of nuclear war? The continued operation of death machines and death rows habituates us to an experience essential to nuclear war: murder without murderers.

In the same way as the technicians in the missile silos won't even know what what people, what city, what country they'll blow up, so in the case of every execution everything is done to make it appear as an anonymous death for which nobody has responsibility. And not a human being an abstraction --"a criminal"-- the "enemy”— hygenically disposed of. The condemned hooded to erase any trace of humanity, and in the execution by chemicals (prelude to chemical warfare) three tubes are inserted into the condemned's arm; two carry only water, the third the poison, and the three executioners assigned to inject the fluid do not know who has the lethal one. An execution is a little Hiroshima and Nagasaki teaching us that murder is legitimate as long as it is performed by the state.

A thanatocratic society is ripe for nuclear war as the average citizen becomes used to accepting the state as the final arbiter of life and death and cannot see the possibility that social violence can be ended. That there could be a life without brutality just as there could be a life without hunger is Implicitly rejected by those who today clamor for the return of the death penalty as a utopian dream. Ironically, this is the very attitude that is needed for the state to prepare people for acceptance of wa r--people who can watch whole cities and populations (including their own) destroyed, people who will defend and seek to expand the very power that is killing them.

The death penalty, capital's punishment, rests at the base of a new social contract which capital has been struggling to impose since the early 1970's. The working class in its manifold actions tore up the old social democratic/welfare state' contract, but has lost the ensuing war over work and wages. Now the class scrambles, each sector, element, person protecting itself. In this scramble, many seek the "moderating" hand of the state to curtail the actions of those dumped on the bottom beneath the safety net who, knife and gun in hand, try to crawl back through the holes to take a piece for themselves; or of those driven mad by the grinding of the system who slash out at others physically weak enough (women, children) to become their victims.

From left to right, from defenceless Social Security recipient to corporate boss, "everyone" calls on the state to ensure "justice" and "order". Under capitalism and the state, order is work and justice is acceptance of one 's role within work and punishment of those who do not accept. We see then the continuums of the death penalty. On the one side, the state's killing of one leads to acceptance of the state's killing of many and to the right of the state to kill all of us to protect us. On the other side, the state imposes the death penalty as a negative wage, beyond the negative wage of years in prison; the bottom of the wage ladder is not wagelessness, it is execution. The accumulation of capital, of living and dead labor, means one belongs, body and soul, to capital, if not to an individual capital, (what else is wage slavery) and thus to capital's state. To support capital punishment is to ask for our own slavery and death.

If we have developed an accurate analysis, then political action flows from it. We must make the campaign against the death penalty a critical component of struggle. We can summarize by noting two reasons why:

--the death penalty is central to capital's devaluation of labor power as it sets a negative minimum wage, death, to keep us in line;

--the death penalty enables the state to more forcefully "mediate" the divisions in the class, and thus use them for capital's own ends.

To attack capital's devaluation of our lives and to attack the state's control over our lives, we must attack the death penalty.

How? We suggest, for one, that anti-war groups focus some of their energy and attention on prisons and courts to oppose the death penalty with the same means they have opposed nuclear weapons. Not only would the ensuing publicity and controversy be valuable for countering capital's punishment plans, but also such actions would be effective against the more massive executions capital plans for us in conventional and nuclear war. Moving against the death penalty may well prove a more effective attack on nuclear arms than Freeze marches or civil disobedience at military bases. To stop the death penalty gets to the heart of capital’s war-making capabilities.

The international rage at the execution of Caryl Chessman in 1959 stands as one way in which we can mark the start of the struggles of the 1960's. In 1959, university students in California demonstrated against the death penalty; in 1984, students in Florida and Texas have held demonstrations for the death penalty. We need, it seems, to start again. But we ought not to do so simply out of moral horror on behalf of them,- rather, our point must be to attack capital and its state by refusing what they do to us.

How should we respond to Andre Gorz' Farewell to the Working Class? Is Gorz the theorist of a future revolutionary perspective, as he claims? Or does a hidden agenda lie behind his seeming acceptance of the "abolition of work"? Examining his recent work we find that Gorz is not the innovative revolutionary theorist he seems on the surface. Instead Gorz has created a sophisticated attack on working class power based upon attacking the wage by increasing the area of unwaged labor while calling for a cut in the waged work-day.

Further, Gorz' analysis represents a closing of ranks ideologically between the social democratic, Stalinist and alternativist or "low energy" sectors of the western left. As Daniel Cohn-Bandit pointed out in an issue of Semiotext, Gorz' work has found particular favor among alternativist circles where the total transformation of society and especially the capacity of the working class to play a revolutionary role are rejected in favor of creating small areas which minimize bureaucratic control. For these reasons, we at Midnight Notes believe a critique of Farewell to the Working Class is in order; Also, Gorz' misrepresentation of an anti-work position provides a good opportunity to clarify some of our own views.

To begin with, Gorz defines work and working class in narrow classically capitalist terms: "Work nowadays refers almost exclusively to activities carried out for a wage." He continues, "Work is essentially carried out for a wage... and entitles the recipient to a quantity of social labour equivalent to that which he or she has sold. (emphasis is ours) Working for a wage amounts to working in order to purchase as much time from society as a whole as it has previously received." Before we have finished the second of nine theses which comprise the first chapter, Gorz has made clear his view that, at least in the more industrialized countries, workers are not exploited. Work to Gorz is dull, routine, something he would rather not do himself but it is not exploitation. Far from an accidental slip, this view defines Gorz' position for the rest of the book. If work is exploitation, then struggles against it must be supported, But Gorz opposes, in clear terms, every form of working class struggle for material improvement and every perspective which leads to "social wage" struggles.

The right to a "social income" for life in part abolishes "forced wage labour" only in favor of a wage system without work (! - M.N.) It replaces, complements...exploitation with welfare, thus the division between Left and Right will, in the future tend to occur less over the issue of the social wage than over the right to autonomous production.

First of all, we say the wage in whatever form is a relation of power. For workers, waged or unwaged, the wage is both the means by which capital hides exploitation, and the relative power of the working class to resist exploitation. Capital exists by imposing unpaid labour time - in other words by getting more labour than the wage pays for, which takes the form of surplus value extracted from both waged workers and unwaged workers such as housewives, students, artists, etc. However, Gorz both defines work only as waged work and ignores the unpaid part of waged work itself. He then calls for less waged work-time in order to free more hours, not so we can "rest" more, but so "we may all work" more in our "free time”.

We should hardly need, after more than a century, to go back to Marx's debates with those who ignored the importance of the wage struggle in improving the lives and building the power of workers (see Wage Labour and Capital). As for the idea of a wage system "without work", there are at least some of us willing to go on record here and now as endorsing, at least as a minimum program, that the ruling class just mail us our paychecks and let us stay home. But Andre Gorz' opposition to this idea is stated in no uncertain terms: "The demand to 'work less' does not mean or imply the right to 'rest more', but the right to 'live more"; and two paragraphs later:

“Our watchword may be defined as ; Let us work less so that we may all work and do more things by ourselves in our free time. Socially useful labour distributed over all those willing and able to work will thus cease to be anyone's exclusive or leading activity. Instead, people's major occupation may be one or a number of self-defined activities, carried out not for money but for the pleasure or benefit involved.”

This last point reminds us of the custom in the U.S.S.R. of requiring several days a year of unwaged "socialist voluntary labour"--with workers normally employed on the specified day receiving no pay for a full day's work. Gorz is in fact afraid that people will take his anti-work rhetoric too seriously and use the opportunity to work less - to work less. The self-proclaimed leading advocate of the abolition of work is rather enamored of the work ethic.

While Gorz would like to emphasize the "newness" of his current views, there is a distinct continuity in his perspective over the last decade or so. Gorz, a Communist Party ideologue in the 1950s, is best known for his work in the 1960s Strategy For Labour. Already in the 1960s Gorz had developed three tendencies which he carries over into his latest work:

1) A disavowal of the wage struggle. Gorz was then arguing that "economic" demands were "consumerist" and limited to the constraints of the system, as distinct from "political" or "structural" reforms which supposedly hastened the transition to socialism - reforms such as workers' control of production which, in the latest phase of the struggles has been encouraged by capital as a way of adding a voluntary luster to lower-waged work - the self-management of poverty. As we shall see, Gorz systematically attacks the working class wage struggle today as well.

2) A productivist outlook on revolution. That is, in the sixties Gorz argued that because traditional production workers did not identify with their work, they would be replaced by the “new working class" of technicians, etc. , who would be led to make the revolution because capitalism limited their ability ''to realize themselves in their work --a revolution to liberate work from inefficiencies! Now Gorz seeks the reduction of "wage labour" in favor of the development of more productive areas of the unpaid day as we shall see.

3) Seeing the revolutionary program as determined by the latest development of capital, instead of viewing capital as the result of the social struggle. Thus, where Gorz had previously claimed that capital had eliminated the revolutionary potential of production workers, he now argues that capital has eliminated the revolutionary potential of the whole class. In an interview in Semiotext (vol.4 No.2 1982) Gorz states "One of the things I have tried to show is that the working class has become structurally incapable of taking control of production and society."

Gorz' argument is that the way capital has structured the workplace and hierarchically organized labour-power "besides being means of producing, are always means of dominating, of disciplining, and of militarizing the worker." This should not come as news to anyone. Gorz, however, uses this fact as a reason to abandon the possibility of revolution. Gorz assumes a priori that working class autonomy is out of the question. Or put a different way, Gorz' claim is that working class organization can only mirror the hierarchical structure of capital. From the Paris Commune to the whole history of the workers' councils to the structure of Polish Solidarity (which did not stratify members by industry and function but included all employees as members) the evidence goes against Gorz' claim.

The essential point is that Gorz' new "viewpoint" is seen through the eyes of capital - its left eye perhaps, but certainly capital's. When workers struggled against work, creating today's situation, where capital is forced to abandon certain sectors of work because the pace of struggle became too intense, Gorz opposed these struggles. Now however, Gorz sees capital abolishing work through automation (though he is blind to the transfer of much production work to the backs of third-world workers as well) and believes the "left" must accommodate itself to this progress:

The error consists in believing that labor, by which I mean heteronomous salaried activity, is and must remain the essential matter. It's just not so. According to American projections within twenty years labour time will be less than half that of leisure time. I see the task of the left as directing and promoting this process of the abolition of labour (capital's current program--M.N.) in a way which will result in a mass of unemployed on one side, an aristocracy of labor on other, and between them a proletariat which carries out the most distasteful jobs for forty-five hours a week.

Instead let everyone work much less for his salary and thus be free to act in a much more autonomous manner. This means replacing heteronomous, salaried labor with the independent work of freely associated individuals in extended families and neighborhood cooperatives so that autonomous activity based on voluntary cooperation would prevail and market relationships including the sale of labor time would waste away.

The two most important concepts for Gorz' thesis are that the abolition of work is already occurring caused by capitalism itself, and that the working class no longer exists, at least as a social agent. The development of machine technology has always been a weapon of capital's to respond to working class activity. Already Marx had chronicled the introduction of industrial machines as a counter-revolution against the working class revolt against the length of the work day. What we are witnessing today is not a revolution which merely needs to be managed correctly, but yet another profound industrial counter-revolution which will be used by capital only to increase the work we all do, both temporally, by the increase in the unwaged part of the work day, and through the vast expansion of spheres of labour-intensive unpaid and low paid work; Gorz encourages both of these increases - first he lectures on the one hand on the need to "endow domestic or family based activities Page with a new dignity and to lead to the abolition of the sexual division of labor." Then he calls for the development of areas of "autonomous production", "Autonomous production will develop in all those fields where what one can do for oneself in a given period of time is worth more than what one could buy by working the equivalent period of time for a wage." The message of this do-it-yourself attitude, is that perhaps it has become too "expensive" for us to rely on waged "specialists" every time a drain clogs or the house need painting. But expensive in what way? Gorz’ position becomes clearer when we examine his views on housework and the indusrial wage more closely. Gorz writes that the main concern of the women's movement "can no longer be that of liberating women from housework, but of extending the non-economic rationality of housework beyond the home." Indeed. But Gorz’ argument gets worse: “Indeed if housework were remunerated at the marginal price of an hour’s work the cost of domestic payment would be so high as to exceed the abilities of even the opulent society." Well then we have finally reached demands which are revolutionary and which cannot be met by capital. Their limits are not our limits. Clearly Gorz is trying to save the system, not destroy it. And his attempt to ideologically disarm every single working class struggle is testimony to this fact.

Working class demands have turned into consumerist mass demands. An atomized serialized mass of proletarians demand to be given by society, or more precisely by the state, what they are unable to take or produce.

This position was bad enough in the "affluent" 1960's but to hold it now when millions of people have suffered from declining wages, factory closings, and the destitution of the social wage which are all of the austerity programs which Gorz seems so enthusiastic about, amounts to pure and simple class treason. Gorz supports the "abolition of work" while at every turn opposing the refusal of work. The real genius of Gorz' perspective is that in his attack on social services and wages for housework and his advocacy of "autonomous" production and self-help, Gorz constructs the program for a radical reduction of the cost of reproducing labour power. If we look closely at Gorz’ call for reducing the work day, we find the hidden agenda behind it revealed at last:

All in all, at the level of society as well as the family, the lack of time means impoverishment and extra expenditure. We have barely begun to add up the hidden costs of productivism. More time would make it possible to develop household as well as artistic, cultural, and craft production; it would allow more direct involvement in running neighborhoods or towns, and the creation of cooperative laundries, canteens, kitchen gardens, community workshops. Lastly it would allow much cheaper and more satisfying services to be exchanged within the framework of the neighborhood, housing estate or local cooperative. (Note the preservation of labor-time as a measure of value - M.N.)

As for Gorz' suggestion that capital itself is abolishing work, we would laugh if the truth weren't so tragic. We have already revealed the creation of more work in the theory of Gorz' program. In the actual world of class conflict, capital's struggle is always to create more work. Gorz mistakes the destruction of certain sectors of the working class (e.g. the relative reduction of assembly-line workers) with the destruction of the class itself. Instead, as M.N. has shown in previous issues, exploitation has been expanded in the reconstituted capitalist economy, spatially with an increase in low-wage sectors of labor-intensive work, and temporally with an increase in the unwaged sector of the work-day (the right wing version of Gorz' program). The U.S. Commission on Civil Rights (recently replaced by Reagan) reports that 152,000 people are slaves in North Carolina alone - yes that's in the year of the space shuttle, the home computer and industrial robots. (Talking Drum Sept. 1983). This is another form of extending the "non-economic rationale" of household labor to other sectors, as was Stalin's network of "autonomous, non-market production." What Gorz really wants is to expand unwaged "housework" while reducing waged commodity production work in a radical reconstruction of capital's accumulation of surplus value: "all work and no pay," capitalism without a money wage system. We say no thanks.

Finally for Gorz to convince anyone of his thesis that the working class has disappeared politically, he must ignore actual working class struggles. We are told that "Instead of demanding the abolition of wage-labour, the proletariat has come to demand the abolition of all unwaged work." Given the marxist view of exploitation, this seems like perfectly reasonable behavior on the part of the proletariat, since winning the end of unwaged work would mean the end of the system itself. Ironically, Gorz spends much of the book arguing that the working class is no longer a social agent and that the same working class is spending too much time struggling in ways which threaten Gorz' plans. Gorz' solution is to ignore certain struggles entirely. For instance, he writes, "Over the past twenty years the link between the growth of the productive forces and the growth of class antagonism has been broken." This argument of course is contradicted by the French uprising of May 1968, the decade of struggle of the Italian extra-parliamentary left, Solidarity in Poland, the British rebellions of 1981, Liberty City, Miami, the tremendous general strike which toppled the Shah of Iran, and the current struggle of West German workers for a shorter work week, etc.

Gorz dismisses all liberation movements in the third world, (along with the existence of the third world itself) claiming that, "armed violence has never led to a 'people's war' in any country. It has led to counter guerrilla campaigns which have usually been able to liquidate both supporters and sympathizers of armed struggle..." We need only mention China, Vietnam, and Nicaragua for a few. Does Gorz expect our brothers and sisters in El Salvador to give up because he's "proven" that armed struggle never succeeds?

But while Gorz' disavowal of the third-world struggles which have shaped three decades may seem absurd, his rationale is part of an important aspect of his argument, namely, that the state is invincible, can no longer be done away with. If we are to believe Gorz and agree that our struggles should be to develop autonomous areas of production as he suggests, Gorz must convince us to forsake the struggle over/against the state:

The existence of a state separate from civil society...is thus the essential prerequisite to the autonomy of civil society. (!- M.N.) The state serves to free civil society and its individual members from tasks which they could only undertake at the price of impairing both individual and social relations. Thus the existence of money and prices makes it possible to avoid the haggling and mutual suspicion that go along with barter.

Thus Gorz simultaneously proposes the "whithering away of the state" through the elimination of the struggle over the social wage and the fruits of that struggle (e.g. "welfare," etc.), and the need to preserve the state to avoid "anarchy". This bears a striking resemblance to the Reagan program. Gorz has his imaginary Prime Minister tell the public, "The government's vocation is to abdicate into the hands of the people" - an echo of Reagan's self-help rhetoric. It all adds up to more unwaged work. In fact, of course, the state is necessary to insure that all the workers do all the waged and unwaged work Gorz wants us to do in his "Dual Society".

We do not intend to give the reader the impression that because we defend wage struggles in all forms against Gorz' position, that Midnight Notes supports the wage system. However, reality must be taken into account when dev-eloping our strategy, and the wage is under brutal attack by capital. The working class cannot abandon the wage while the ruling class still maintains control over the means of reproducing wealth. This would leave us virtually defenseless.

However, struggles which reappropriate wealth would enable us to begin moving toward a society which transcends the work/wage relation. The self-reduction struggles in Italy and elsewhere, lowering the price of commodities through struggle, the "commodity riot" seen in the U.S. ghettos, and similar activities are early examples of this type of struggle. To the extent that we do away with price, and overcome the denial of wealth which forces us to work and be exploited, we can transcend the wage system. But wage struggles must be used to build our power to prepare to raise the stakes. We must not abandon the wage or the struggle for the wage while capital still exists.

Gorz' program, presented as a radical new suggestion to the revolutionary movement, is in fact an attempt to ideologically unite the Stalinist, social-democratic and alternativist forces of the left in a way that can forestall struggles around the refusal of work and install the left as the managers of the working class. Gorz' utopian vision at the end of the book is complete with a (left), president and prime minister who address a passive public to explain the revolution by decree. The two highlights are the creation of bike lanes on the public streets and the banning of television two nights a week - both low energy style demands. Army vans pick up people who are - this being the first day of liberation after all - on their way to work. Is this the best we can do?
We at Midnight Notes have a different vision:

A great ship is about to sail on a beautiful early morning. Assembled on the ship are all of the self-proclaimed "marxist" ideologists who, now that the revolution has come, prepare to sail around the world to spread the good word, and build a society which will accept their vision of socialism based upon the joy of endless voluntary work and self-sacrifice. The ship has been named the Pequod in honor of its inevitable destination and in memory of the contributions of Melville and C.L.R. James.*

Suddenly, a huge crowd gathers. It is a mass of Gorz’ "atomized, serialized proletarians" come to see the ship leave without any gratitude to the would-be-saviors on board. These workers, standing there on the pier on the first day of victory and liberation, knowing their true class interests, recognize their real "benefactors" for who they are. Laughingly, the crowd promises the ideologists on board the ship, Gorz among them, that everyone will put in as much voluntary work to build socialism as they possibly can. Reassured, the ship sails off and the working class waves bye-bye to the ideologists. A few people light up joints and crack open beers. A few more go back to bed. A few go start a picnic. A few people carry on some needed services like health care, (and even they only work short shifts). Everyone takes it pretty easy and begins spending some of their spare time thinking up how to build safe machines that can do the work people still do and inventing new drugs, sex positions and crossword puzzles made up of the names of famous Marxist ideologists.

* - see Mariners, Renegades and Castaways by C.L.R. James

In April, 1982, students at Medgar Evers College (MEC) in Brooklyn, N.Y., began a 110-day sit-in which culminated in the removal of MEC president Richard Trent. The students had substantial support from faculty members and community groups. They sparked a movement which continues at MEC and has had an effect throughout the City University of New York (CUNY) of which MEC is a part. Because MEC is 95% Black and 73% female, the MEC struggle has been one of women and of Blacks. As such, it has generated support across groups whose ability to coalesce in the past had been hampered by the societal divisions of White and Black, of men and women.

The Struggles

STILL SEPARATE AND UNEQUAL

Medgar Evers College opened as part of the response to the educational demands in New York City, in Brooklyn in particular, of Blacks and Latinos, in the 1960's. People of color fought for access to improved education, expressed in the movement for community control of public schools and in demands for increased access to CUNY. CUNY operates both four-year (Senior) and two-year (Community) colleges for undergraduates. In response to Third World pressure, CUNY first instituted the SEEK (Search for Education, Elevation, Knowledge) program for Senior Colleges and the College Discovery program for Community Colleges, which increased non-White participation, but not enough to meet the demands. In 1970, CUNY instituted open admissions and, to meet the enrollment explosion, expanded old campuses and opened new campuses.

Central Brooklyn, the largest Black community in the Western Hemisphere, needed a college. MEC opened in 1971 as a Senior College. Various community groups were involved in the initial effort to select the president, a position which by CUNY procedure is particularly powerful in the first five years of a college's life. According to Job Mashariki, now president of the Black Veterans for Social Justice (an organization associated with the Brooklyn Black United Front), who was involved in the selection process, the community representatives selected one candidate; the Board of Trustees of CUNY (Board) chose another who they thought would be loyal to them. In the ensuing struggle, the Board declared that the community groups did not represent the community, and then created a "puppet community organization" who approved a new Board selection, Richard Trent. As a result, said Mashariki, although MEC was located in the community, under Trent Page "the college never really represented the interests of the community."1

Trent began his administration under fire. In 1973, an effort by faculty members to remove Trent failed. Trent responded with a purge of many faculty. As a result, observed faculty member Sofiya Bendele, while the faculty of 1982 was "international" with "a lot of Third World members and a lot of women" (55% women), they did not have power and many had "a colonial mentality." When the student strike erupted on March 16, 1982, many faculty held classes and even penalized the strikers. However, among the faculty were "pockets of creativity," usually people who had been active in the sixties, had a collective consciousness and were particularly supportive of students.

The 2800-member student-body, largely Black and female, drawn mainly from central Brooklyn, has an average age of 29. Nearly two-thirds of the women are mothers. Many, as is common in CUNY generally, are also waged-workers. Thus many students have, in effect, three jobs: mother, student and wage-earner. The conditions under which the students attend MEC are difficult.

First, finances are tight. The "fiscal crisis" of the late 70's ended such programs as SEEK, which provided living money to attend college, and led to the imposition of tuition, all at a time in which most sectors of the U.S. working class, and particularly the poor, and therefore non-Whites, were having their real incomes sharply reduced.2

Second, MEC is now housed in two over-crowded old buildings, a rented-out former factory and a 100-year-old high school; when it opened, MEC had seven buildings. After years of agitation, the state has allocated $22 million to build one new structure. This is only half the amount being spent on a science building at mostly-White Queens College.3 The estimated completion for the new building keeps being pushed back, from 1980 to 1984 and now to 1987. Though it is called the "new campus" it will house only one-third of the current MEC population.

Third, the college provided no day-care facilities although nearly half the students and much of the faculty and staff are mothers. A 1974 commission concluded that MEC "could not thrive without day care,"4 CUNY generally has been unresponsive. While 20% of CUNY students have young children, the 1982 CUNY budget requested no funds for child care. For those students who, despite over-work, poverty, poor campus facilities and no day-care, do enroll in MEC, the quality of education itself has been under attack. In 1976, "for alleged budgetary reasons," the Board changed MEC from a Senior to a Community College, though most students were and are enrolled in four-year pro-grams (80% in 1982-83). The change in status was the "reason" to provide fewer funds: two-year colleges receive less-money for programs, are not eligible for certain curriculum funding, faculty workloads are higher, and many students in four-year programs have to take courses on other campuses to meet graduation requirements. The most recent cutbacks have enlarged class sizes to 40-45 and cut the curriculum 15%. In a period in which computers are becoming omni-present, training in their use has lagged at MEC. Since 1976, two other colleges have been upgraded to Senior status, despite the "budgetary problems", but MEC remains at community college level.

FOR BLACK, COMMUNITY EDUCATION

Through the struggle, a number of inter-related issues have emerged over the manner in which education serves the Central Brooklyn community. Black Studies, Women's Studies and college patronage of Central Brooklyn resources are particularly representative of this.

MEC students have long demanded a Black Studies program. Although CUNY has claimed that interest in the field has waned, Job Mashariki maintains that the administration feared that Black Studies would become predominant at CUNY, rendering many of the tenured faculty obsolete, and so has actively structured college curricula to keep Black students from taking Black Studies. For example, at N.Y. Technical College, there are more Black students in Black Studies than in all other departments combined,. yet Black Studies has fewer staff than any other department. At MEC, Black Studies is a program registered into via electives--not a department. The mandatory Core Curriculum for "liberal arts" effectively blocks out Black Studies except as electives, and places it under other departments, such as sociology. In short, Mashariki calls the claim of falling interest in Black Studies "racist propaganda."

The Black Studies concept proposed by students and faculty would make Black Studies the focus of the college, not simply another department. They say that because NEC is a world college in its faculty and student composition, it should be Afro-centered, focussing on the Black people of Africa, the U.S. and the Caribbean; today, two-thirds of Central Brooklyn and of the student body are Caribbean-born. According to this concept, other programs, such as computer studies, business or nursing, would be integrated into Black Studies--and not the other way around. Donald Turner, editor of the school paper Adafi, said the program would therefore relate to "being Black in America, in this world, being of African descent." When opponents of Black Studies say it will not aid economic development, Mashariki replies, "'White Studies' has not helped."

Supporters say a Black Studies program that includes a variety of academic disciplines focused around what it means to be of African descent would bring the college into a new relationship with the larger community. Turner noted that though MEC was born out of community struggles and was supposed to be controlled by the community and responsible to its self-defined needs, MEC has not devised programs to deal with community problems such as high (50%) unemployment and poverty--particularly the chronic poverty of female-headed households.

The immediate and long-term needs of community women are finally being addressed by the MEC Center for Women's Development, opened on student and faculty initiative in April, 1983. It is directed by Safiya Bendele of MEC who is also head of the women's section of the Black United Front. The Center will provide counseling services around educational, work and personal needs. "It will also develop a Black Women's Studies curriculum to initiate 'new theoretical and methodological study' of 'all aspects of Black Women's past and present condition and position,' and to 'expand the content and direction of all other disciplines and courses--particularly that of Black Studies and of historically white-defined Women's Studies."5

Another area of contention has been around where MEC spent its money. When MEC opened, a number of community groups expected a large portion of EEC's budget to be spent in the Central Brooklyn community by contracting for services, supplies, books, etc. However, these funds were directed toward White-run businesses outside the community.

Thus, while students, faculty and community groups sought to make MEC serve the community through Black Studies, Women's Studies and the use of its resources, MEC policy, especially under Trent, has not reflected this. Donald Turner termed the Board "colonialists" in their view of MEC's role in the community. Students have charged that the mission of the college became, in fact, to watch and to manipulate its surrounding community. As we shall see, the struggle has brought the community into the college in new ways as elements in MEC have moved to bring the college into the community to serve the community.

MET AND UNMET DEMANDS

The demands of the strike, then, rose readily out of concrete situations and experiences. The first demand was the removal of Trent. He left, but the Board, without consulting MEC, appointed Dennis Paul as Acting President and suspended the Governance Plan of the college for the first time in CUNY history, giving Paul dictatorial power. Paul's first major move was to deny re-hiring to four activist faculty and tenure to three of the four who were up for tenure. The four, Dr. Zala Chandler, Safiya Bendele, Linda de Jesus and Delridge Hunter, fought for their jobs with strong MEC and community support. The four were re-hired and the three given tenure. A second demand has been partially met. During the 1982, 110-day occupation, students set up a drop-in child care center in the president's office. Since then, on student impetus, the center has won a Head Start contract to serve children of a certain age-group. Students continued to fund a drop-in program for those ineligible for the Head Start program. This spring, the child care center has obtained additional federal funds. A third demand, for the women's center, has also been met, as noted above. Through the 1983-84 school year, the college only funded one staff member for the Center for Women's Development, despite thorough demonstration of the need for counseling, office facilities, library resources and programming. The new president has promised increased financial and staff support for the Center.6

The Coalition to Save Medgar Evers College made as primary the demand for a Black woman president. They did not win this demand. The three finalists for the job did include one black woman. A group of Black and White male faculty, who dominate the faculty organization, clearly opposed a woman president, although the faculty committee agreed that all three candidates were highly qualified. This committee recommended Jay Carrington Chunn, who was selected by the Board and took office March 1, 1984. Chunn has openly acknowledged that he obtained his position due to the power of the Coalition. He has supported child care and the Women's Center. He has appointed Black women, including Coalition member Zala Chandler, to important administration positions. He is negotiating a return to Senior College status, which he has said will be restored within a year. Safiya Bendele says the Coalition views the gains under Chunn as demonstration of the Coalition's strength, and thinks that while Chunn is necessarily responsible to the Board, he will take a stand on behalf of MEC, with the support of the Coalition.

Many Coalition demands remains unfulfilled. Although some repairs have been made, the buildings are in poor shape and equipment is in short supply. Ground-breaking for the new building occurred this year, but that building remains no less inadequate. However, MEC has obtained a $7.5 million grant to design a new campus. Chunn agrees with the Coalition on the need for a complete campus for an expanded student body. The computer program remains under discussion. Funds for support services and tutoring have not been allocated. Class sizes remain huge.

The demand for a Black Studies focus remains in negotiation. While the Coalition sees the need for a specific department to focus on Africa and the diaspora, Chunn thinks Black Studies simply should be integrated throughout the curriculum The Coalition believes this will be inadequate. To integrate Black Studies into the curriculum will take time; much of the progress will depend on in-service training for faculty, some whom will certainly oppose it. While aspects of curriculum should relate Black Studies, the specific Africana approach must be used both to push the specific knowledge of Africa and the diaspora and to be a base from which to push integration of Black Studies into the curriculum as a whole. Without a base area, integration can too easily become disconnected, passing references with, on the other hand a few scattered courses which concentrate on the Black experience.

The demand for a Black women’s curriculum has met concerted opposition from the same male clique who opposed hiring a woman president. Women designed one course which has not been implemented because new courses must progress through five levels of committee (virtually unheard of in U.S. academia) and the committees have slowed the progress of the course. Nonetheless, while continuing to push for the one course, the women have been designing a full curriculum for Black Women's Studies.

This male clique dominates the faculty despite not being a majority. In December 1983, Paul decided not to re-hire three activists, even though the faculty as a whole had voted to re-appoint everyone as Paul was known to be leaving. Behind the scenes, members of this clique worked to ensure the non-reappointments of the activists. However, with Coalition support, Chunn overturned Paul's decision. This clique also denied promotions to two coalition members, Andree MacLaghlin and Zala Chandler, The Coalition has confronted the sexism openly and directly but has not yet developed the power to stop the reactionary group.7

The remaining unaddressed demands will be responded to on the basis of college and community pressure on the CUNY board. The Coalition, though its form has changed with the arrival of the more co-operative Chunn, remains strong and active. They remain willing to return to direct action should Chunn or the Board block continued progress. And the effects of the struggles at MEC have generalized, raising university-wide issues. It has moreover provided a material basis for increasing practical unity between Whites, particularly White women's groups, and Blacks, particularly, as at MEC, Black women.

The Organisations

THE COALITION

The progressive organization of struggle at MEC is the Student-Faculty-Community-Alumni Coalition to Save Medgar Evers College. As such, it includes both people from MEC and from the wider Brooklyn community. According to a number of Coalition activists, crucial support has come from established Black political figures and groups involved in previous New York City Black community struggles, particularly around education. As the students largely come from Central Brooklyn, contacts with community groups have always been strong.

When the 1982 sit-in began, the City responded with a show of police force--cruisers, armed plainclothes police on campus, rumors of SWAT team assaults, etc. So, as Job Mashariki explained, "The call went out to the Black community to support the Black Institution and Black students." One group which responded in numbers was the Black Veterans for Social Justice. The City then decided not to deal with the situation with police force because of a "hard core element" present in the school. Thus, community support was crucial in preventing the City from physically crushing the strike, as it was later that fall when it prevented Acting President Paul from firing the four faculty members.

While there is certainly no guarantee that a victory such as Trent's ouster will lead to further victories, or even further struggles, the ouster of Trent was only one among a set of demands aimed at profound reorganization of MEC. The removal of Trent, the establishment of day care and women's centers, helped students and faculty see that struggles could be won and could produce change. "After Trent was forced to resign, people realized that something can actually be done if you really try," said student Lillian Brewster. "Now most students are at least interested in what's going on."8

The struggle to oust Trent also opened the college to the community in new ways. Events were held almost nightly to which the community was invited. Classes were used to plan those events, thus bringing students and faculty together to build programs with and for the community. In the midst of strike and sit-in, more students and parents came to the 1982 graduation than had come to any previous one. The college remains open to the community, another tangible gain from the movement.

The Coalition continues to be active in the Black community around issues such as homelessness and hunger, working with groups such as the Black Veterans, the United Front and Black Single Mothers. The fact that MEC students are residents of the immediate community has also helped to prevent the graduation of one class from becoming the "graduation of the struggle." Activists at MEC are concerned that incoming students remain involved and informed about the college's history. Through Adafi, the college newspaper, open meetings, classes and special events such as a celebration of the second anniversary of the struggle held April 20, 1984, students and community are reminded of the story, the gains and the continuing needs. Interest in the events has been widely demonstrated by CUNY students from other campuses. Participants see the process as one in which the struggle can be institutionalized in the child care center, the Women's Center, a Black Studies program. The goal, as one participant explained, is that "the consciousness of the struggle will become the consciousness of the institution itself." With Chunn as president, this goal has taken a new form.

For nearly two years the main aspect of the Coalition was confrontation, direct action., demands. With an apparently sympathetic president, the Coalition has re-shaped itself to meet the challenge of rebuilding the college. Persons and groups have focused energy on areas such as Women's Studies and Black Studies, in designing and implementing new programs to meet community needs. Certainly not all has proceeded smoothly within the ranks of the Coalition. For example, as Safiya Bendele pointed 'out, male support for the struggle dwindled in reaction to the demand for a Black woman president, as this demand was not seen by some men as "serious." However, one male student said he thought that most male students supported the demand. The external opposition to women's demands has been seen in the actions of some male faculty.

Men's reaction, in the coalition, to the active role of women and the prominence of women's demands has often been positive, as indicated in comments made at the forum on MEC. One man explained that during the sit-in there were conflicts around sex roles. He said that, for example, one man who refused to do the dishes was told he would not eat and, by the end, was both cooking and cleaning.

A second man stated that it was "healthy" that the struggle was largely led by women, while another observed that "we have mothers, so taking leadership from Black women is nothing new," although he acknowledged that men "get accultured to other things." Another man stated that it would "be a male chauvinist, sexist assumption" to say that women need men to lead them. A man referred back to the strong leadership of women in the Ocean Hill-Brownsville struggles for community control of schools in the late 1960's. While dialog initiated by the Coalition has not ended sexism at MEC, what is important is that women's issues were and remain central issues, not "side issues" to be negotiated away for more "important" things. Women have increased their power through the struggle, as have men who support the women. The message is that women's demands are vital to Black women and that Black women will not compromise them.

Another important dialog opened up by the struggle concerns class conflict within the Black community. As MEC struggles revealed, knowledge about Blacks who do the bidding of the White power structure was certainly present, but the cases of Trent and Paul, both Black, have apparently deepened this understanding. One MEC graduate described Trent as the representative of the Black petit-bourgeois. These kinds of experiences shed light on confusing historical events and trends, such as the Miami rebellion of 1980 when Black rioters refused to listen to "established" Black leadership, and the current renewed emphasis on mass Black participation in elections which has seen Black, cross-class victories in Chicago and elsewhere in the past year, as well as the Jackson campaign.

THE SUPPORT COMMITTEE

Widening support for the MEC struggle will be important in winning more of their demands. And a basis for widening the support by expanding the number of fronts and areas of terrain in the struggle apparently does exist. "The issues being fought at Medgar Evers are problems relevant to every CUNY campus," explained Nancy Roemer, a professor at Brooklyn College.9 Among the issues are those of racial, sex and sexual-preference discrimination in hiring, tenure and promotion; sexual harassment of women faculty and students; unequal distribution of funds throughout CUNY, support for Black and Women's studies; and day care. For example, while over 20% of CUNY students have young children, no child care funds were requested by the Board in its 1982 budget. The NEC struggle and the potential for expansion across CUNY helped to encourage the development of yet another alliance, the Women's Committee to Support MEC. This alliance has brought together women of diverse political histories, straight and Lesbian, mostly White, to develop support for MEC with explicit regard for the self-defined needs of Black women. While some early indications of such an alliance between Black and White women could be seen in struggles around the SEEK program and in struggles at CUNY's Hostas College in the late 1970's, nothing has lasted or generalized across CUNY.

As Barbara Omolade of the Coalition observed, "Five, even three years ago we wouldn't have been able to get such a group of people together. There would have been resistance to characterizing Medgar Evers College as a 'feminist' issue. This inability made a real division in the worldwide struggle against the oppression of women and people of color... There is a deepening awareness. White women are beginning to hear and see the perspectives of women of color around their own oppression and their own feminist definitions."10

"The issues (at MEC) are common to all women... and have helped us to see we do have common causes just as women, regardless of color," explained Rhonda Vanzant, MEC student president in 1982-83.11

Andrea Doremus, a member of the support committee, commented that MEC "offers a concrete chance to take action...a unique experience for Black and White women to work together- and to raise issues of race and sex simultaneously," a comment echoed by other activists in both the Coalition and the support committee.12

From this alliance, Black and White women have articulated some basic understandings about feminism. They assert every woman's right to control both her body and her social relations in such areas as reproductive and lesbian rights, fighting violence against women, and community demands around education, housing, job discrimination, child care, welfare rights and racism. Importantly, these issues are largely, in practice, poor people's demands—class demands. Thus, concretely, MEC activism catalyzes the inter-relation of sex, race and class. Those at the bottom of the U.S. social hierarchy (women of color) are asserting their needs under their own leadership and making alliances to attain their goals. The Women's Committee to Support NEC started in the fall of 1982 in response to Coalition requests for support from feminist activists. It has been an organization mostly of White women, with some Blacks involved around specific issues and men involved in short-term work. The Committee sees itself as involved in combatting racism, which they consider a responsibility of progressive and feminist Whites, by helping to publicize the college's plight and efforts to save it, and to raise certain issues throughout CUNY and New York City.

One effort to generalize MEC battles has centered on demands for child care. This past year, students at City College of CUNY occupied their administration offices to demand day care. They were joined by students from MEC. A second focus has been to directly link instances of racism and sexism at CUNY. The support committee sponsored a forum in June, 1983 which featured as speakers Pat Oldham, a woman denied tenure at Hostas College in the Bronx (95% Black and Latino, 70% women); Dr. Andree McLaughlin, a Black female associate professor at MEC who has been active in the Coalition; Lilia Melani, an assistant professor at Brooklyn College who had recently won part of an important class action sex-discrimination suit (Melani v. the Board of Higher Education) after a ten-year court battle with CUNY; and a "representative from the community struggle for a qualified Chancellor of the N.Y. City Schools." MEC women themselves have pushed CUNY to hire more women and people of color as the percentages at most CUNY units are very low: 78% of all faculty in the system are white males, and women and people of color are predominantly on the lower levels.13

Simultaneously, they have critically examined women's studies in CUNY and uncovered racism in most of the current curricula which has resulted in not much attention being paid to women of color and their perspectives.

With the change in focus at MEC from confrontation to institution building, the support committee has ceased formal operation, although a large network of people remain who can act to support MEC should the need arise again. Perhaps more important than even the valuable immediate support for MEC has been the political example set by the support committee. In an interview, Safiya Bendele viewed the support as "a positive example" which is "all too rare" of White women actively supporting Black women on issues defined and shaped by the Black women themselves. The Coalition hopes that in future struggles, such as those around day care, racism and sexism at CUNY, such forms of coalition and support can expand.

Political Conclusions

In this period in the U.S., even the most pressing struggles seem to have difficulty continuing, never mind expanding. It is still too early to know if the case of MEC will remain largely isolated or whether, as it is beginning to appear, the demands at MEC, representative in large part of demands by women and Blacks throughout CUNY and beyond, will generalize and erupt elsewhere. Even if the struggle does not manage to expand in a major way, we can point to several important aspects of the struggle to consider in the future.

For one, unity between MEC and the Brooklyn Black community, as expressed in the Coalition, means both community support for the struggle at MEC and efforts to make MEC a college of and for the community, thus to erase old boundaries and to create a different kind of a college.

Second, the MEC activists have proposed conceptions of Black Studies and Women's Studies which seek to re-define the con-tent of those areas, in practice and in theory, and use them in the struggle for third world self-determination and wo-men's self-determination. These efforts challenge the nature and structure of academics in the U.S.

Third, as one male student put it, “The practice of struggle as a process of overcoming sexism”, emerged as a central element in Black campus and community struggles and indicates a deeper level in combatting sexism in the Black movement.”

Fourth, the ability of Black and White women, including White lesbians, to find a means to join together pushes the women's movement into new terrain. The concreteness of the tasks has provided a basis for unity and a vehicle for discussion. The Black movement of the 1960's was in many ways the central impetus to the subsequent college, cultural, left and women's movements among Whites, and many Whites first entered the struggle as activists by supporting Blacks. Years of experience, of gains and defeats, is now enabling support not simply from "guilt" but from a clearer understanding of the need for unity and the basis for such unity.

The struggles at MEC should also have powerful meaning for the left. Job Mashariki has observed that, with Reagan, the "whole left moved right." As we discussed in Lemming Notes in this issue, we agree this rightward motion has been true of many, from the "left" of the Democratic Party through the social democrats/democratic socialists to self-described Leninists and progressive community groups. Often this has been true of Black leaders and organizations as well as White. This rightward motion has been rejected by at least some people, and the struggle at MEC has been part of that rejection.

Consider the Freeze "movement". In the same period as the June 12, 1982 Anti-War rally was building in a method which revealed entrenched racism by a large part of that coalition, the smaller, far less heralded Women's Committee to Support MEC took the initiative to support the demands of Black, working class women because they understood them as central to their own demands as women in the U.S. June 12, whatever else it might have been, represented a massive act of class collaboration and, as such occasions always have been in the U.S., a tendency to capitulate to racism. Only when Third World activists, supported by a minority of Whites, indicated they would leave the June 12 coalition and hold a separate rally did the "mainstream" left and peace groups stop opposing significant Third World participation. The "main-stream" White organizers---"Whites who did not want to deal with the issue of social justice in New York City," as Job Mashariki phrased it--wanted N.Y. Mayor Koch to speak at the rally. He was blocked from appearing on stage by the Black United Front and the Black Veterans. Wanting Koch to speak flagrantly indicates the racism and class collaboration of much of the left.14

The MEC Coalition, rather than practice collaboration, attacked the agents of collaboration, Trent and Paul. Rather than call for unity with anyone in the hopes of survival-as-usual, the Coalition unleashed a struggle which has made significant gains, gains which we see as more substantial and lasting than the Chimerical wisps of meaningless Congressional resolutions or a few slightly more liberal pigs eating in a Washington trough. A real struggle may risk more, but only a real struggle can win anything. And the Support Committee, rather than ignore racism, actively took on the tasks of combatting racism and building alliances between White women and Blacks, particularly Black women, by supporting their demands in practice. The struggle at MEC, small as it so far may be, has importance beyond its size, because in a period of retreat and collaboration the Coalition and its supporters have mounted an offensive. Rather than suppress a variety of demands, the MEC struggle has been a process in which the combination of autonomous self-definition of needs and struggles can be the basis for building coalitions which sup-port the self-definition and enable a unity of action which can produce both gains against the enemy and deepened understanding and trust within the working class as a whole.

• 1A major source of information for this piece was a Forum on Hedger Evers College, held at the N.Y. Marxist School, March 18, 1983. Quotations, unless otherwise attributed, are from statements made at the forum.
• 2For analysis of the fiscal crisis of N.Y. City which understands that crisis as a response to working class struggle, see Donna Demac and Philip Mattera, "Developing and Underdeveloping New York: The 'Fiscal Crisis' and the Imposition of Austerity" in Zerowork 2, Fall, 1977.
• 3During the fiscal crisis, as part of the "bailout" of NYC, the state assumed control over CUNY. Queens College was one of the four old, main Senior Colleges, along with City, Brooklyn and Hunter. Because Queens is in a White area and is not easy to reach by public transportation, Queens alone has remained substantially White in student population.
• 4Guardian, N.Y., N.Y., Dec. 22, 1982
• 5Womanews, N.Y., N.Y., June, 1983, Sally Chew, "Hedger Evers Keeps Fighting"
• 6Interview with Safiya Bendele, June 5, 1984.
• 7Adafi, Student Newspaper at Medgar Evers College, January/February 1984, May/June 1984, (1150 Carroll St., Brooklyn, NY 11225); and interview with Safiya Bendele, op. cit.
• 8Womanews, December/January 1983, Andrea Doremus, "Administration Tightens Grip on Medgar Evers"
• 9CWSA News, January/February 1983, Sally Berman-zohn, "Support for 'Medger Evers in Women's Movement"
• 10Ibid.
• 11Guardian, op. cit.
• 12Womanews, November 1982, Andrea Doremus, "Medgar Evers Struggle Snowballs"
• 13Adafi, May/June 1984, p,12
• 14"Freezing the Movement" in Posthumous Notes: Midnight Notes Vol. IV, 01.

Traditionally, to be an outlaw has meant one has committed acts deemed illegal by the law; for the most part, acts against capital. To us, however, to be an outlaw also means to have committed acts against capital or for us which have yet to be codified as illegal. The fact that the law only covers a small fraction of all possible relationships and acts makes this quite evident. We begin this issue by examining what the law is in current capitalist society. Our goal is to understand the role that the law plays in our struggles against capital so that we can use the law and, more importantly, transcend it to escape from this manifold of work we live in. We then turn to a study of the cycles of policing, one critical component in our analysis of the law and the state, to see how policing changes in response to class struggle in line with changes in class composition and capital's organization of accumulation.

In 1780, in the Gordon Riots, the international, multi-racial, male and female proletariat of London ex-carcerated the prisoners of London's prisons and burned the jails. Who were these people, inside and out, what did they do and why, and what were the results?--these questions we explore in "The Delivery of Newgate." We precede this with some brief notes about slavery and work in U.S. prisons today.

A much later and not yet so dramatic a set of struggles erupted on U.S. college campuses this past spring. While much of that movement chained itself to narrow legality, the boundaries started to burst in many actions. We discuss what happened and why; this includes focusing on struggles within the movement itself. The student authors suggest what strengths the movement needs to build on, what weaknesses need to be overcome.

Toni Negri has become an outlaw, fleeing Italian just-us. We provide two reviews of his book Marx Beyond Marx, one critical, the other less so. Young Greek girls were murdered as outlaws by the right in the Greek Civil War;-we here print a few translations of Rita Boumi Papa's 1000 Killed Girls. Some cultures are at the fringes of the law, in many senses. We review The Sophie Horowitz Story, a book in part about such communities. All these articles, graphics plundered from our history, a few other pleasures--this is our issue #8. Many thanks from us "old" midnight noters to the new folks who have helped us get this issue out.

"It is possible to neutralize carefully selected and planned targets, such as court judges, ...judges, police and State Security officials, CDS chiefs etc. For psychological purposes it is necessary to take extreme precautions, and it is absolutely necessary to gather together the population affected, so that they will be present, take part in the act, and formulate accusations against the oppressor."

CIA Manual Psychological Operations in Guerrilla Warfare

"Mine the harbors of Nicaragua? This is an act violating international law. It is an act of war. For the life of me, I don't see how we are going to explain it."

Barry Goldwater Letter to William Casey (CIA) 21/10/84

"Among international law experts, a group not noted for their unanimity, there is remarkably broad agreement that the United States' invasion was a flagrant violation of international law.... Those who minimize the international law implications of the Grenada invasion will say the foreign observers will be impressed - and not by our acceptance of the constraints of law - but our ruthlessness—our willingness to impose our will by force. ...But foreigners aren't stupid."

Abram Chayes Prof. of Law of H.L.S. (served as legal adviser to State Dept. from 1961-64) (N.Y. Times editorial 11/15/83)

“The president has no understanding of law"

Anthony Lewis N.Y. Times Editorial 4/11/84

"From thence they proceeded to Newgate, and gave them FIVE MINUTE LAW!"

Mad Tom

"First thing, let's hang the lawyers."

USING THE LAW POLITICALLY

We have long realized that the law/politics dichotomy professed to us by capital is as fictitious as the economics/politics dichotomy. It has also long been clear that capital has always in one form or another, used the law politically in its struggles against us. Further, it has worked hard at maintaining the law/politics dichotomy fiction. Much of the liberal jurisprudence is devoted in one form or the other to this task.

And so we are not surprised that the Reagan regime is aware of the fictitiousness of the law/politics dichotomy. What is a surprise to us, however, is that major parts of Reagan's counter-planning have involved what amounts to direct attacks on certain sectors of the legal system and the laws it adjudicates (together The Law). The Reagan administration has openly manipulated the sectors of The Law it wants to use in its struggles against us and has expelled The Law as it is used to control and regulate the state and the economy. In other words, Reagan is openly attempting to use The Law as a political tool in his counter-planning against us. These actions differentiate the Reagan regime from "normal" practices of previous regimes in the U.S.

Reagan has also been very open about the fact that he sees much of The Law he wants to destroy and change as products of our past struggles where capital ended up with the "short end of the stick". He sees those sectors of the law as being in large part responsible for the work/energy crises capital has faced in the last 20 years.

And finally, Reagan is taking such drastic action (an open demystification of the law/ politics dichotomy) at a time when it is capital that is on the offensive (at least in the U.S.). Common liberal and even leftist knowledge would have us believe capital would be employing more "legitimating" forms of counter-planning. In other words, it is attacking and eradicating large sectors of The Law and the liberal state at a time when capital, at least in the U.S., is not facing imminent destruction.

We have not been surprised to see different sectors of the class react to Reagans counter-planning by turning to The Law - using The Law politically. These legal struggles have had substantial importance in our defensive actions (immigration, human rights, civil rights). What has disturbed us is the often acutely legalistic form these struggles have taken. We have seen an inability to make legal struggles political rather than simply legal. Perhaps more serious has been an inability for "political" struggles to transcend narrow legality. While Reagan understands the law/politics dichotomy as fiction, most of the class (and the left - regardless of what they say) has treated the fiction as real politics must be acted within The Law, The Law is not political.

Given that The Law is playing such a major role in our struggles with capital at this juncture, we in Midnite Notes have decided to re-examine our understanding of The Law and the role it presently plays in our struggles. The purpose of our analysis is to develop a conceptualization which will enable us to use and understand The Law as a product of our past struggles and as a tool for future struggles; in other words, to enable us to more effectively transcend the fictitious law/politics dichotomy. We also seek to develop a conceptualization which will enable us to discover the limits of The Law so as to enable us to transcend it more quickly and effectively.

1.0 Introduction

Our (MN) past experience with the numerous debates and reflections on The Law has led us to conclude that we (MN) must begin our task by first developing our own conceptualization. We arrived at this understanding primarily for two reasons.

First, present conceptualizations and debates on The Law and its role in our struggles, generally appear not to be effective when we as a class (or sectors of the class) try to apply them so as to politicize our use of the Law. Although they often make significant contributions to our efforts at arriving at an understanding of both how capital uses The Law and how The Law as an institution works - in other words, a critical view of capital's perspective of The Law - they generally fail to provide us with an analysis of how we as a class use The Law, the limitations of it, and how we can use it in conjunction with other forms of struggle. In short, they do not provide a working class perspective of The Law. This problem, in large part, is a consequence of not placing and analyzing The Law in the context of a political (class and social struggle) universe.

Second, none of these conceptualizations are founded on a "refusal of work" perspective similar to our own. In order for us (MN) to begin a serious analysis of the role The Law plays and can play in our struggles, we first need to analyze The Law itself from our perspective.

What follows are notes on our preliminary, conceptualization of The Law. In later issues we intend to criticize and expand on it. We also intend to use it to address past, present and future struggles as well as other perspectives of The Law. Other articles in this issue, in part, begin to do so immediately.

2.0 Flashback To The Prologue

In Prologue To The Use of Machines (MN # 5) (hereinafter Prologue), we (MN) "voyaged in(to) the manifold of work (world of work) searching (for) an escape from it". More specifically, we set off to discover the interrelationship among "work" (as formally defined by capitalist society), the development and use of machines, and The Law of Value.

As a result of our voyage we arrived at a set of conclusions. For present purposes we shall summarize some of the relevant findings in three parts.

2.1 First, we determined that the Law of Value acts as a control grid (see Interlude 1) through which capital attempts to impose (see Interlude 2) work on us as a class. This grid uses and incorporates the formal representation of human work to measure value, distribute it, manage it and hide it. It is our struggles against capital that both forces this formal representation to greater complete-ness and closer to its destruction. We also determined that when one focuses on formal work processes (within the manifold of work), the Law of Value appears as the predominant control device.

2.2 Second, we determined that the incompleteness of the "rigorous" Law of Value necessitates a ruling apparatus whose function it is to enforce the "definition" imposed by the Law of Value. We suggested that the ruling apparatus was composed of institutions as the state, corporations, The Law and so forth. We further suggested that this ruling apparatus is in fact an image of the incompleteness of the formal representation of the Law of Value.

2.3 Third, we determined that together the Law of Value and the ruling apparatus do not encompass, define or explain our universe, which includes also the refusal of the Law of value and the ruling apparatus (both of which, in turn, include and are shaped by our refusal), and the realm of non-work, of social being, which daily co-exists with work and refusal. Our investigation into the role of The Law in the manifold of work cannot directly investigate the world of non-work; rather, we attempt to take notice of this realm as we base ourselves on the refusal of work to investigate law and work.

Interlude 1

Control Grid - We (MN) are using control grids as conceptualizations of what may be defined as modes/basic relationships/fundamental deals that exist in this society which are a product of class struggles and which function and exist to define relationships among ourselves and between us and capital - to impose control and keep struggles within ultimately "productive" limits. At this particular time in history, we are referring to control grids that exist in capitalist society which attempt to define particular work relationships and situations (production and reproduction) - in particular the Law of Value and the Law of Deals (explained later).

As we define them, these control grids are products of our struggles against capital. Each functions according to a particular type of logic and has its own rules and dynamics. This can be seen from our analysis in Prologue where we concluded that the Law of value functioned to impose work on us and that it had its own way of measuring value and incorporating our struggles.

Define - We are using the term define to connote situations such as where a control grid (i.e. Law of Value) attempts to impose control on particular relationships or particular situations according to its own logic and dynamics. However, since the struggle is always present, the outcome is generally uncertain.

Control - We are using the term control to to connote attempts at controlling (struggles involved in trying to control).

3.0 Journeying Into Manifold of Work

In the manifold we find a ruling apparatus. A preliminary analysis of the apparatus (as defined in Prologue state, police, The Law and so forth) leaves us with an impression that each of the institutions and organizations which comprise the apparatus both has a life of its own and is a purely capitalistic institution.

Each of them appears to have a specific function it performs for capital. Each of them in turn performs its functions in its own "mysterious" way - under its own internal logic with its own rules and regulations. This perception, however, is obviously inadequate and politically dangerous as it fails to see all the actors in the development and maintenance of these institutions and organizations. It only sees the genesis, adaption and modification of these institutions from a capitalist perspective. To pierce the veil, it is necessary that, as when analyzing commodities, we go beyond the things/objects relationships and get to the level (a more fundamental one) of human relationships - the levels of work, and of human activity. The level at which we can perceive the struggles which in the end produce the wealth, organize and run the institutions, reproduce society and produce the surplus upon which capital lives.

At this level, we can perceive each of these institutions as a product of social relationships and activity... Given that we live in a class society where class struggles over time shape our lives and our relationships, this quite simply means that these institutions are products of class struggle over a period of time.

We find that in order to more clearly understand the struggles that led to the adaption, development and maintenance of these organizations and institutions we need to introduce a concept which we will call the DEAL.

4.0 The Deal

The deal as we define it is a product of social relationships within a political/social context: an understanding/compromise/guarantee/imposition/division (for the lack of better language) between classes, individual members of classes or different sectors of the same class.

A deal involves two stages. The first is a deal/agreement to make a deal (stage 1) (e.g. to sell labor power to capital). The second stage is the specific deal(s)/agreements resulting from the agreement to deal (e.g. time and a half for overtime).

There are also two types of deals. Those which define a particular relationship (type a) and those which define the procedure of making deals and enforcing them (type b). The degree of force/coercion in which two sides agree to deal and make deals varies continuously with the political climate.

Neither class (or members of the class) nor capital ever chooses to be in the position which they find themselves. They have to do the best they can with what they have. As long as capital and the class are in struggle and the class is unable to destroy capital once and for all, we as members or sectors of the class are forced to make certain deals with capital. As long as capital exists, it has to make deals with us so as to be able to extract work from us. Under capital, there is no sense of "consenting" to deal (not even in a contractual sense) (as Marx noted, capital is a relationship of class struggle); it is a question of having to make deals.

The deal, cannot be understood in isolation. It is a product of class struggle. In other words, the deal is a product of present and past struggles around work and the refusal of work as well as those for life beyond work. To be a little more precise, the deal is a product of struggles where factors such as: the cycle of struggles, direct force, the Law of Value, money, institutions and organisations, ideology, technical reality and possibilities, wealth, past deals, deals being made and remade in other sectors of society, and of course the refusal of work - all play important roles. Thus a deal made at one point in time is a product of deals made at earlier points in time in conjunction with other factors.

4.1 The Precedential Nature Of The Deal

One of the most important characteristics of a deal and deals in general is that they not only act to define relationships at one particular time, but they also act to define relationships and new deals in the future. Our lives, in large part, involve struggles defined by past deals. We rely on them to make decisions about what we can do at any time, to justify our acts (including striking new deals) or to defend ourselves against attacks by capital. Capital does the same thing. The result of these usages is a continuously changing "body" of deals upon which struggles are often defined.

The "precedential nature of deals" as well as the stage 2 deals both arise out of stage 1 deals. To be able to better analyze this "deal to deal" we need to introduce a concept we will call the Law of Deals. First, a word about breaking deals.

4.2 Deals Are Made To Be Broken

It is imperative to understand that deals will be broken whenever either side perceives that it is to its benefit to do so. Given that deals are made in a political context where both sides have antithetical demands, either side is always looking for a better deal. The ultimate goal for the class is to destroy capital and not have any deal with it at all, Capital, however, must have a working class and so only survives if there are deals.

5.0 The Law of Deals

The first deal we as a class struck with capital was in fact the most important deal-the acceptance of the waged labor/capital relationship (a stage 1 deal) and along with it, at a basic level, the Law of Value "deals". As a result of this FIRST DEAL, an infinite number of deals have been struck and broken (type a,b and stage 1,2).

Our struggles with capital have continuously elevated a subset of these deals to a position where they have played a major role in defining our struggles. More precisely they have been used by capital and the class to:

1) define social struggles and other social relationships,
2) define social institutions and organizations,
3) define the manner in which past deals will be used to define new deals, and
4) define how unsuccessful deal breakers or deal makers will be punished or forced into abiding by the "rules". It is this subset of deals that we have defined as the Law of Deals.

6.0 Returning To The Manifold of Work

Now that we have finished introducing these two concepts, we can continue with our voyage through the Manifold of work.

5.1 The Law Of Deals Qua Control Grid

We (MN) find that analogizing the Law of Deals to a control grid is very useful. It is not only one of the best conceptualizations of our proposed concept (The Law of Deals), but it allows one to play with the Law of Deals in useful ways. It allows one to: place the Law of Deals in space (n-dimensional); visualize its porousness; visualize the limited amount of social space it "covers"; visualize its ever changing form; visualize the manner in which it attempts to control social space; and more. (Graphically, see the cover to Midnight Notes #5.)

6.1 From The Perspective Of Deals

Within the manifold it is quite evident that much of the political/human activity (struggle) we saw earlier can in fact be classified or described as the making or breaking of deals. It is also evident that much of this activity is defined by previously made deals(but always within the context of struggles). It is also quite evident that a large number of relationships and deals are predominantly defined by the Law of Value (see 7.2). We will leave these deals out of the picture for the time being. It is also evident that a subset of these deals plays a major role in interpreting old deals and the making and breaking of new ones: the role we have defined for the Law of Deals. It is also quite evident (when viewing the manifold from the perspective of deals and deal making), that all the institutions which we earlier defined as constituting the ruling apparatus are also in large part a product of human/ political activity defined by the Law of Deals as well as by other stage 1 deals.

6.2 The Law of Value As A Product Of Deals

We have up to now argued that. when one approaches the manifold of work from the Law of Deals perspective, the making, breaking and modification of deals are the basis upon which our struggles are advanced and defended. When we address or focus on the Law of Value from this perspective, it is evident it too is a product of our first stage deal with capital as well as a number of other very fundamental deals that were forced upon the class by capital. And so it begins to appear as if The Law of Value should also be included within the Law of Deals.

We (MN), however, have found it politically expedient to keep our discussions of the Law of Value separate from those involving other deals including those which make up the Law of Deals. The Law of Value, it must not be forgotten, is a "control device" which plays a very special role for capital as a basic means of imposing work and extracting surplus value. It may be said that it defines relationships involving commodities; At the very least, it has its own special dynamics and logic.

7.0 Different Sides Of The Same Control Grid?

When focusing on the Law of Value and its relationship to work (as commodities or non-commodities), the Law of Value appears to be the main mode of defining relationships in our struggles with capital. However, when focusing on the Law of Deals and its relation-ship to work (deals and non-deals), the Law of Deals also appears to be the main mode of defining relationships in our struggle with capital (at least at this point in history).

We suggest that these two perspectives are not antithetical to each other. If anything, they reflect the true relationship between the Law of Value and The Law of Deals - they are in fact different sides of the same control grid which are semi-autonomous from each other but at the same time very dependant on and interactive with each other. Each performs its own functlon, complements the other ( in a sense the image of the incompleteness of the other), incorporates the other in different forms (each particular juncture of struggle has its own mix) and arises out of the same manifold of work and included struggles.

8.0 The Law

Now that we have developed a general conceptualization of the relationship between work, the Law of Value, the Law of Deals and the ruling apparatus, we can focus on The Law (an institution separate and semi-autonomous from other institutions).

Focusing on The Law, clearly its function is to codify/interpret/mediate deals. It performs its role by, in effect, codifying and interpreting deals included (at any one time) in the Law of Deals and in turn using that to mediate/interpret/enforce all deals in general. It also attempts to use the codification/interpretation of the Law of Deals to define other non-deal relationships. The Law, in effect, functions as an institutionalized form of the Law of Deals.

In other words, it attempts to approximate deals and real society. (For a discussion of approximation, see Prologue: 16). The Law is thus a two-sided approximation, that of both reality and the abstraction from reality (Law of Deals).

It must not be forgotten that The Law is a "political" institution. It, as an institution, is a product of struggles between capital and the class. Its role is that of interpreting/codifying deals (products of struggles) and then using it to interpret/mediate/enforce deals and other activity (our present struggles). And finally, The Law itself as an institution is continously an arena of struggle (personell, ideology, procedure etc.).

8.1 The Limits Of The Law

As an attempted approximation (see 8.0) of the Law of Deals, The Law has many limitations.

To begin with, it is unable to interpret/codify all the deals that are included in The Law of Deals at any one time.

Second, its own process of interpretation/codification is a product struggles (both inside and outside the institution) and thus it never performs its "stated" role perfectly. Again, depending on the struggles outside of The Law and within The Law, at times, it performs its "stated" function more "fairly" or more "perfectly" than at other times. ("Fairly" and "perfectly" have only political meaning.)

Third, its ability to interpret/mediate/enforce deals and other activities (at times) is limited by its ability to codify/interpret deals in the Law of Deals and the fact that only a small percentage of all possible struggles under capital (never mind all possible human activities are "covered" by deals.

9.0 To Be Continued

Policing Us

Capital's imposition of productive discipline requires many social structut.es, all of them terrains of struggle. Discipline begins with family and waged work, includes school and other state institutions and is backed by policing and the military. In the U.S., the police - municipal, state, federal - operate within the nation, while, with occasional exceptions, the army operate 'externally,' though its effects are 'internally' significant and on occasion primary.

Policing includes 'normal’ police operations at the levels of community patrolling/controlling, and political police; courts and prisons; and 'licensed' or 'permitted’ terror such as assassinations, murders; and lynchings by groups such as the Klan. Finally the police are the most visible and overt enforcers of the law - to a great extent what the police do is the law. Below, to complement our discussion of the law, we outline a brief history of the police in the U.S.

I. The Spreading of the Police

The earliest U.S. police were slave patrols in the South and private night watches in the North. The period from just before the Civil War to 1900 saw mass industrialisation; unionisation; immigration from Southern and Eastern Europe; Civil War; Reconstruction, populism and Jim Crow. The critical moment was 1877; the end of Reconstruction, mass RR strikes, problems with the militia (replaced in the 1890s by more centrally controlled National Guard).

Capital observed that a larger, more densely packed, urban industrial working population “required” increased control to ensure work discipline, smash unions, divide workers and ensure profitability. On the police level, capital’s solution was to expand and develop local police to control social/class conflict on a regularized basis. The methods of control, primarily the local police, supplemented with vigilantes, private armies, the national guard and army, were resisted by the working class. By the late 1800s, working class resistance and struggles such as the 8-hour day, and the composition of both capital (dead labour) and the working class dictated to capital’s planners the need to explore alterations in police structure and practice. The critical moment was 1894, when they army had to be used to defeat ‘Coxey’s Army’ and the Pullman Strike.

II. The Progressive Era to 1950

The issue of the police as a form of social control (among other forms) was debated within capital and new forms experimented with during the "Progressive Era." This period marks a time of capitalist 'reformism' in which "progressive" capital sought to supplement the old forms of control with social planning and social 'engineering,'. limited reforms (having, by 1896, smashed populism, the Black movement, most unions and much of the working class right to vote, North and South), and 'paternalism' - a more regulated and smooth capitalism.

The Progressive's themes were crime prevention by more intensive police presence in the community and by other institutions such as schools and clubs; control of police lawlessness, in which exposes served as fuel for reform; centralization of command; separation of the police from the rest of the working class (ending residence requirements, 'professionalization’); development of police political 'neutrality'; and the use of technology, such as patrol cars, statistical data keeping systems, and chemical and biological techniques.

The post-World War I period saw massive class revolt met with massive repression. The period was marked by such things as the 1919 Seattle General Strike; the Palmer raids (including deportation of left militants); Black nationalism and resistance met by race riots, lynchings, rise anew of the Klan; destruction of unions; and women's right to vote. In 1921, for the first time in U.S. history, the Oklahoma State Police bombed urban Blacks by plane.

In the 1920's, the sharp repression, class defeat and resulting speedup and lowered wages enabled the rise of extreme profitability, muting the reformism of the Progressive Era. The state did learn from previous conflict to 'modernize' as seen in the creation of national police (FBI, Treasury police) and increased national coordination, and increased use and spread of technology. In the 1930's, the collapse of capital's boom and the upsurge of class struggle was met by capitalist reformism, a "New Deal" between capital and working class with unionization and social security the cornerstones, posing again the problem of police-class relations.

In 1931, the National Commission on Law Observance and Enforcement (Wickersham Commission), Vol. 13, Police, urged professionalization, science and technology, an end to 'community' interference, and use of public relations techniques to gain working class acceptance of police; and it attacked corruption. In all, a resurgence of the Progressive themes.

For the New Deal to succeed, the working class, or a part of it, had to be brought into society as 'respectable,' and thus be treated differently by police, and in turn would have to accept the police as for them.

While these reforms were the main aspect, reformism requires (being a recomposition), both inclusion and exclusion.' In 1936, Roosevelt ordered the FBI to collect information on "subversives." In 1938, the House Unamerican Activities Committee (HUAC) formed as a special investigating committee, leading to the 1938 Foreign Agents Registration Act, still law and recently resurrected by Reagan. Police still were used to break strikes and attack communities as needed. During WWII, especially in 1943, "Zoot Suit" riots erupted between Black and Mexican youths and White servicemen and expanded into race riots across the U.S. Social commentators decried the rise of "juvenile delinquency" among young men and women while daddy was away and mommy in the war plant. And during the war, the Supreme Court (S.C.) made it law that a groups could be imprisoned on the basis of ethnicity, this time the Japanese.

In the post-War period, capital launched another wave of repression to re-establish social order and reset the balance, between working class and capital. In 1945, HUAC was made a permanent committee. Massive strikes were met by red-baiting, Taft-Hartley, Smith Act, 1950 Emergency Detention Act, McCarren Act on immigration (reduced non-white entrance, gave visa powers to the President, again recently used by Reagan). "Corrected" unions were accepted as "junior partners" in capital. The state circulated capital to construct the suburbs, geographically dividing class sectors, and higher education, sharpening the job and wage hierarchy. Daddy was on the job, Mommy in the home and the kids in school -all was well in the capitalist universe -almost.

Capital's revised deal, culminating nearly a century of struggles, cycles, experiments and planning, created a class composed of a hierarchy of sectors, each of which could be, had to be, treated differently by the police.

III. The 1950's to 1964

In the 1950's, with relative union peace, the policing problem had two main points: at the community level, controlling "irregular" sectors of the class, and at the political level, mopping up the left.

Progressive virtues became massified: professionalization, increased use of technology such as the radio car and centralized FBI files. TV spread 'good cop' ideology. In the suburbs, 'we' were protected by Highway Patrol ("10-4") from random dangers; in the "Naked City", however, it was an uphill battle against crime, often doomed from the start ("Car 54, Where Are You?").

In apparent social peace, elements of the anti-red campaign were reduced. The Supreme Court curtailed the Smith, McCarren and Detention Acts, and issued criminal rights and civil rights rulings to regularize and modify black/ white and police/'criminal' relations. However, this was also a period of police preparation and planning for the future.

1956: FBI initiates COINTELPRO-CPUSA (COun-terINTELigencePROgram) because previous laws had not smashed the CP and the Supreme Court. was easing up on political repression laws.

Formation of Law Enforcement Intelligence Unit (LEIU), a private network of police intelligence units, outside the FBI, who own their own data and are "beyond the reach of public accountability."

1961: COINTELPRO-SWP, as it supported Cuba.

1962: In preparation for militarization of police, FBI swaps information on civilians from its files with the military for riot control training; continues to 1973 before detected; military got 100,000 files, FBI had 1800 agents trained.

1964: COINTELPRO-White Hate Groups, in response to Civil Rights and assassinations of activists; against, said Hoover, a "relative few individuals in each organization who use strong-arm tactics," unlike left groups, where the problem is the whole organization1 .

By the 1960's, the emerging crisis for the police was what to do about Blacks, and later other social movements. Illegal intelligence and disruption actions, militarization of police, use of right-wing groups, etc., was the 'hard' side. On the 'soft' side were community patrols, reorganizing the police, and attempting to respond to Blacks as police had to legal unions in the 1950's.

IV. 1965 to Mid-70's

This period begins with the 1965 Watts uprising, the first of a series of major Black rebellions in Northern cities. This community uprising caught the police by surprise and unprepared. The police had both to repress such risings and reorganize "police community relations." The Black revolt produced many organizations which the political police sought to smash. By the late 1960's, other non-white peoples and a political-cultural movement of sectors of White youth also demanded attention from police at the community and political-police levels.

Police responses included both militarization and community-relations actions at the community level, and massive illegality at the political-police level. These actions helped smash many organizations. A counter-offensive against the illegality resulted in exposures and legislation "controlling" the illegal activities, including Civilian Review Boards to curtail local police repression and illegality. These Boards were often boycotted by police and later eliminated. Consider these selected moments, largely from the political-police struggle:

1966: National Highway Safety Act helps fund police hardware, including helicopters.

U.S. Congress' National Commission on Reform of the Federal Criminal Laws (Brown Commission) created to "improve the federal system of criminal justice."

From 1966 to 1970, military intelligence was activated around domestic activities over 20 times (e.g., Pentagon actions, October, 1967.) Exposed, 1970.

1967: Rebellions in Newark, Detroit, etc. LAPD creates first SWAT team, modeled on Vietnam operations, trained by marines, staffed by ex-Nam vets.

COINTELPRO-Black Extremist: "to expose, disrupt, misdirect, discredit and otherwise neutralize black nationalist groups."

NCIC (National Crime Information Center), links federal, state and local police with national computers to centralize information.

President's Crime Commission, "Task Force on Police" report calls for: more science and technology; use of military model (Vietnam's "electronic battlefield") for technical and command structures; more 'soft' approaches and extension of 'new deal' to urban Blacks/ poor; blamed hard approaches (police actions) for exacerbating urban riots.

Lyndon B Johnson orders Army and National Guard officers to receive training in "a standardized approach to handling civil disturbances." Expanded in 1969 to include all military branches plus civilians - police, private and campus security, etc.; thousands were trained.

1968: COINTELPRO-New Left: to "neutralize and disrupt."

Omnibus Crime Control and Safe Streets Act: creates LEAA.

"Report of the Advisory Commission on Civil Disorders" (Kerner Commission) calls for 'progressive' and 'new deal' style reforms to integrate Blacks into 'society' and, as part of that, calls for police reforms, both hard and soft approaches, technology, training, planning, community patrols, public relations, etc. (But see our Space Notes for discussion of other Commission proposals, such as "Spatial Deconcentration.")

1969: Government sets up combined military-police-civilian Command Post Exercises to enable coordinated responses to civil disturbances, via Interdepartmental Plan between 'Justice' and 'Defense.'

Marches and riots against Vietnam War expand.

1970: "Cambodia Spring", military involved with FBI in counter-planning, students killed on several campuses.
Police Foundation started with $30m grant from Ford Foundation to push police reform, including 'team policing', neighborhood watch.

1970's; Nixon regime develops use of Grand Juries to attack activists.

1971: March 8, Citizens Committee to Investigate the FBI "liberates" hundreds of political documents from FBI offices in Media, PA, exposing the existence and practices of COIN-TELPRO, etc.

April 20, Hoover terminates COINTELPRO.

LEAA proposes to set up national standards and goals for police, and encourages community-police cooperation.

Congress repeals 1950 Emergency Detention Act, Brown Commission (see 1966) issues report, Nixon decides too liberal, orders Mitchell to revise U.S. code, Mitchell appoints Rehnquist (now most reactionary S.C. Justice) to task.

MAYDAY in D.C.: use of RFK stadium to hold thousands of detainees, later declared illegal. (Model for Pinochet in Chile in 1973?)

1973: National Advisory Commission on Criminal Justice Standards and Goals, volume on "Police", more collective wisdom of reformist capital.

Original "S-1" bill introduced into Senate by right wing of Brown Comm. Mitchell-Rehnquist bill introduced as S-1400.

Wounded Knee Occupation; implements military-police coordination in a 'test run'; 87th Airborne and 4th Infantry on alert.

1974: "Watergate" reveals illegal police actions, including CIA domestic operations.

FBI boss Kelley says FBI would use programs akin to COINTELPRO "under emergency situations."

Ford orders consolidation of previous S-1 and S-1400 bills.

1975; MAC abolished.

Church Committee investigates CIA, discloses some illegal domestic activities, covers up others (e.g., infiltration and sabotage of the 'underground press') and minimizes the extent. Report and recommendations released in 1976.

S-1 introduced, called "Nixon’s Revenge".

1976: Presidential restrictions placed on CIA and other agencies, "Domestic Security Guidelines" issued.

By the mid-70's, the movements were largely defeated and capital's offensive in full swing through planned austerity, etc. (See-other issues.) While gains had been made in exposing and controlling the police, one other result of the defeat of the cycle of struggles is that the police operate on a substantially more sophisticated level technologically in the 1980's than they did in the 1960's, have been far more militarized and presumably may be a more effective repressive force.

But by no means have the police's problems gone away, particularly the question of how to deal with hostile communities. Thus, from the late 70's to the mid-80's, the problems faced by the police were how to reestablish their covert capacities to disrupt movements and how to reorganize the basic police presence to minimize antagonism while maintaining repression and social discipline.

V. Late 70's to Present

The recomposition of class relations of accumulation has police components to complement austerity, the "opportunity society," the new model family, etc. These measures have included reconstructing criminal law ("Sons of S-1"), re-establishing the powers of the political police, and re-organizing local police. The expansion of the political police has involved S-1 and a series of executive Orders (EO) by Reagan:

1981: E.O. 12333 says CIA can work with FBI, sets 'guidelines.'

1982: E.O. 12356 allows re-classification of previously declassified documents and enables restriction of documents available under Freedom of Information Act (FOI).

1983: E.O. of March 21 re-writes "Domestic Security Guidelines" to allow FBI greater freedom to operate; expands use of RICO (anti-organized crime) law against left organizations for being "criminal conspiracy."

E.O. of March 11 imposes stronger censorship on federal employees to prevent "leaks."

The Supreme Court has, among other things, weakened Miranda (suspect's rights) and the exclusionary law, declared the CIA can keep secret even unclassified files, and has said students’ property in school can be searched without a warrant.

The police function has been formally expanded via forms such as the "neighborhood watch"- but only where closely controlled by the police. In Atlanta, autonomous community patrols to protect Black children were smashed by police, as previous similar efforts in other cities had been.

Killing non-Whites by police and by civilians (Goetz) mounts as the number of legal executions rises. In Philadelphia, members of MOVE are murdered and the police bomb a Black neighborhood in perhaps the extreme edge of experiments in urban guerilla warfare. A revived prohibitionism via a crusade to raise the legal drinking age and 'crack down on drunk drivers' has swept the land while Jesse Jackson demands youth pledge to "stay straight." In 1984, the prison population set a record size of 464,000 in state and federal prisons, tens of thousands more in local and country jails, as 'tougher sentencing' laws are passed.

However, the police issue remains contested. In the past year, acts of police brutality and torture have been exposed and attacked with increased frequency, suits against police have been won, Cambridge, Mass. installed a Civilian Review Board after a community push, and a reform movement again seems to be sweeping the police in response to Black and other community struggles and as the police attempt to develop a model useful in preventing further "community disorders."

VI. Cycles of Policing

Crude, brief and impressionistic as our outline may be, a number of points are revealed by the study. First, reformism and repression have an interconnected relation to cycles of class struggle that is not merely repetitive. Thus: mass movements of the late 1800's were met mostly by repression; the "progressive era" saw a combination of repression (main theme) with experiments in reform that gave way in the WWI and post-War period to first hard repression then consolidation of tools of repression.

But in the 1930's, the main focus shifted to reform with repression as a back-up to help 'persuade' the working class of the merits of reform. On the backs of new deal reformism and the roll-back of working class gains in the post-war period (accent on repression), modern 'professional' policing comes into its own. The turmoil of the 60's re-emphasizes the need for political repression and for a more militarized police, but also for better community-police relations. Here, unlike the 30's, repression seems to dominate. Why?

For a time, the level of division in the working class in the 30's was greatly lowered, presenting capital, in crisis, with a more threatening working class. Drawing on the wisdom of the experiments of the progressive era, capital saw a possibility to incorporate large sectors of the industrial working class into a new deal in which benefits for sectors of the working class would be substantial. The story of the 30's and the post-war period is how capital and the working class 'negotiated' that deal and which sectors of the working class would be included and which left out. The deal required, as all such deals do, that some of the class acquiesce in the exclusion of the rest, who often were conveniently non-White. Thus a changed, more ambiguous relation emerged between the now-property-possessing working class and the police, whose community repression function became, outside of occasional labor conflict, far more directed toward the "irregular" sectors of the class and, often, the youth of the working class as a whole. What not to repress, such as wife and child abuse in all class sectors, complemented what to repress.

In the 1960's, reform took the shape of Johnson's Great Society, which promised that the whole working class would attain the status of 'respectable' with a 'good' wage. But this required that Blacks and other sectors would not get too out of hand, and neither would the people of the third world whose 'deal' would be to act as the 'irregular' sectors of the U.S. working class, either via immigration or the export of capital. Unlike the 30's and 40's, where capital successfully utilized war overcome crisis and plan for global expansion, the U.S. in the 60's could not use the Vietnam war to build social unity. Rather, the war in the streets of the U.S. combined with the war in Asia to push capital into a deep crisis of accumulation.

While the late 1940's saw victorious U.S. capital use its victory to ensure Pax Ameri-cana at home and abroad, the mid-1970's saw U.S. capital imposing austerity to push the crisis deeper, divide the class anew, and re-assert accumulation. No new deal, but stronger repression.

In such circumstances, the police relation to the Black community could not change to a new deal relationship, but had to remain at a more coercive level because the Blacks were to be denied access to the wealth they had fought for in the 50's-60's. What began as carrot-stick shifted to a heavier stick with less carrot. The two cycles of struggle have different results and the police role has therefore remained different.

Second, we have seen continuous themes in the development of policing: professionalization, centralization, technology. Conflict is the occasion for qualitative leaps in each aspect in order to meet the challenge; however, between waves of struggle, the police experiment with new technologies, organizational forms, etc., and sectors of capital debate the best modes of policing, the balance of 'hard' and 'soft'. Each new cycle builds on the last. But after a given height of struggle, the pace must slow. Capital's planners may be aware that a new upsurge in struggle can be expected at some future point, but they are unable to predict where and how it will erupt. In these 'slow' stages of the cycles they do not dramatically impose changes on policing, as they do not know the problems they will have to face in more than a very general way, not specific enough to justify massive experimental expenditures, reorganization, etc2 . These are periods of local experiments, consolidation, slow development of technology, reforms of a mild nature, etc.

Third, we can observe that the type of policing in the community shifts with changes in class composition and struggle. The first cycle in this history saw basic repression of an un-differentiated and unaccommodating working class as the model. Progressivism asks if a new model might be both possible and necessary, but only a few experiments develop, of all sorts - technological, organizational. Capital had not solved the problem of dividing the class in a manner which would allow unionization. Gompers was trying to show them how, but at the wrong level for a 'mass worker' society, and so appeared only as reactionary, protecting his craft workers.

It took the crisis of the 30's to alter policing and even then it did not settle into a basic model until the 1950's. At this point, the police developed a differentiated model based on the divisions in the class and, in a sense, reminiscent of the slave patrols: The 'good' (White) workers are presumed to be a part of society and thus to be protected. The 'bad' (largely non-White) workers are on the one side to be treated as enemy and contained, and on the other side partially allowed to do as they chose among themselves. Different from slavery, now it did not matter if one Black killed another.

Fourth, our outline has suggested that class control, not crime control, is the central aspect of policing. The differentiation of police action toward various class sectors reproduces and strengthens divisions in the working class toward the 'irregular' sectors, the combination of repression and neglect acts politically to attack community power. For example, the 'failure' to block heroin epidemics effectively ensures the death or incapacitation of many potentially 'troublesome' Black youths. Facing both neglect and repression, the community response is ambiguous.

Fifth, since the cycles of policing have a complex relationship to other cycles of struggle, we cannot determine a simple conservative/liberal differentiation in how capital responds to struggles via policing. Liberals are every bit as capable as conservatives in pushing strong repression. Humphrey out-flanked Nixon on the right in pushing the 1950 Detention Act after Nixon had 'merely' sought to register all Communists. Kennedy has joined with Thurmond to push highly repressive changes in criminal law in "Son of S-1". On the other hand, it is the liberals who push the 'soft' side of social reformism, acting as capital's barometers, gauging the complex interactions of the shape of struggle with the flexibility (income in particular) of capital to determine the mix of repression and reform needed by capital to curtail struggle and engineer a social mix conducive to the continuation of accumulation (Kennedy again, this time in South Africa. Interestingly, exiled S. African poet Dennis Brutus referred to the preventive detention aspects of Kennedy's "Crime" bill as "identical" to those in force in South Africa.)

Sixth, this discussion of policing has focussed on cycles of union strikes and community riots as indicators of struggle to which the police must respond. Implicitly, the prototypical subject of direct policing is male - men are the ones mostly arrested and imprisoned. The policing of women has been more thoroughly a family affair, buttressed less in the 20th century by police than by psychiatry.

However, as women's struggles have changed the shape of the family and social reproduction, their struggles have interacted with the daily content of police work. The police have had to play a stronger role in controlling youth and providing 'discipline', to the point of patrolling school halls, closing parks at night, etc.

But to adequately perform a 'parenting' task, police cannot be an alien presence - yet they are. Thus, the cycles of women's struggles have combined with others to lead to the police's own reformism, the 'soft' line which demands a re-integration of the police into the community, contrary to progressivism which sought to separate police from community. As Watts revealed, the police need 'intelligence' not only on organizations, but on whole communities. Re-integrating the police into the community can enhance the quality of police information, provided the police can also act with 'respect', can be other than a repressive, occupying army. Yet this push is counter to increased centralization, militarization and the other requisites of repression, itself the primary requisite. In the Reagan era, as the 'social' part of the state is dismantled, only the military remains, 'justice' and police. Even the cities' mayors are worried as to "whether you can have a permanent substantial underclass in this country without suppressing them, and if you suppress them, can you still preserve freedom for the rest of society?" (Since no one cares of the freedom of the underclass...) (Globe)

In the lull before the next storm, as capital feverishly moves to ensure a class composition the divisions in which cannot be overcome by struggle in the next cycle, and thus reassert domestic accumulation and provide the military space for global accumulation, refinements in policing must be tested at the varying levels of Officer Friendly, aerial bombardment, more Black and Latino and women police, right wing 'private' police, rape prevention squads and civil rights protection, informants, more private security police (one of the U.S.' fastest growing 'industries'), and more.

The primary contradiction is between working class sectors seeking a better deal from capital and a capital which has engineered a sharper hierarchy in the class since the early 70's which has meant the increased exclusion of those class sectors, and a reduction in many others' deals. In terms of policing, the police must accommodate the needs of protection and repression simultaneously.

The most critical problem is control over the working class’ daily activities, for which there is no technological solution. It may in part demand changing social behaviors. For example, the urban poor meet in the social space of the sidewalk and street. Throughout the cities, sidewalks are being narrowed. Where many people are randomly moving on foot, many police are needed - or next to none (leave them to their own devices...) Policing, in other words, is not only the cops and related organizations, it is the fight over social space and time, who can move how and where, what discipline can be inculcated into people at what price. Only then do we encounter the backups, the organizations, the debates over hard and soft, and the shifting structures and procedures of the police in response to class struggles.

Law Enforcement Assistance Administration (LEAA)

LEAA was created to lead and coordinate a "war on crime" focusing on two realms, knowledge and force. From 1969 to 1975, it channelled over $1 billion to police (39% of its funds expended), "corrections" (13%), courts (13%), and other aspects of crime control. Much of the money was spent on military hardware--guns, chemicals, cruisers, helicopters, planes, even tanks. $320m were spent on "communications, information, and intelligence systems." Most of the money was channelled through State Commissions dominated by police.

LEAA pushed the "military" model of policing right down to enabling military suppliers such as Sylvania, Rockwell, Hughes and MITRE to develop a huge new market. To develop centralized command systems, they funded computers, $90m for 100 systems, including the private LEIU (see 1956). Later in the 70's, LEAA also funded community groups of various sorts under the rubric of community control of crime. They pushed "team policing", which replaces (sometimes) the old "mass" structure the way "team" auto production replaces the assembly line (sometimes). LEAA died as Carter pushed the austerity program3 .

COunter INTELigence PROgram (COINTELPRO)

COINTELPRO was a specific set of programs, but also an organizational approach to gathering information and disrupting left organizations. The five programs from 1956 to 1971 recorded a total of 2370 operations.. The programs were based on local initiative by FBI offices, cleared and coordinated by the center. (Thus, perhaps, the massive paperwork available on their activities.) FBI disruptions led to murders, political splits, and the destruction of many organizations. The particular organizational structures of COINTELPRO were disbanded by the FBI after their exposure (see 1971).

Among the lessons learned by a study of COINTELPRO: The FBI presumably has learned how to decentralize operations or at least minimize parperwork. The FBI regularly worked with right wing organizations to undertake illegal actions, and probably still do so. Most importantly, much of the Law is what the police do, and in the 60s the Law was illegal. It took illegal actions by the left to expose the criminality of the FBI, CIA, etc. We have no reason to believe the illegality has ceased despite the many revelations, commissions and on-paper restrictions.

Sons of S-1

The descendant of S-1, "Nixon's revenge," finally passed in large part in 1984 and is now law, largely due to the efforts of Sen. Kennedy and the absence of real opposition from liberals. Among the provisions which are now law:

• "Solicitation" of a crime can include "endeavour to persuade" even a threatened use of force against property (e.g., a fence); thus, speaking can itself be a crime with a punishment of 6 years in prison.
• The state can now appeal a sentence it deems "too lenient."
• Preventive detention (as in S. Africa) is now legal (i.e., no release on bail if one is deemed "dangerous"). This law allows the detention on the basis of hearsay (second-hand) evidence without the defendant's having the right to confront his or her accusors.
• Parole has largely been abolished, sentences lengthened, etc.; the Library of Congress says that in 3 years the federal prison population will increase 52-92% as a result.

Among the provisions not passed in 1984 but reintroduced in 1985 are (with Senate #):

• The exclusionary rule would be weakened to allow illegally seized evidence to be used in trial. (5-237)
• Limits the right of Habeas Corpus; this right is a defense against illegal imprisonment. (5-238)
• Re-establishes the federal death penalty. (S-239)